SR-MAD

BHAGAVATAM
Snmad-Bhagavatam, an epic philosophical and
literary classic, holds a prominent position in
India's voluminous written wisdom. The timeless
wisdom of India is expressed in the Vedas, ancient
Sanskrit texts that touch upon all fields of human
knowledge. Originally preserved through oral tr�di­
tion, the Vedas were first put into writing by Srila
V yasadeva, the "literary incarnation of God." After
compiling the Vedas, Srila V yasadeva was inspired
by his spiritual master, to present their profound
essence in the form of Snmad-Bhagavatam. Known
a,s "the ripened fruit of the tree of Vedic literature,"
Srimad-Bhagavatam is the most complete and au­
thoritative exposition of Vedic knowledge.
After wyiting the Bhagavatam, V yasa taught it to
his son, Sukadeva Gosviimi, who later spoke the
Bhagavatam to Maharaja Parik�it in an assembly of
sages on the bank of the sacred Ganges River. Al­
though Maharaja Parik�it was a great rajar$i (saintly
king) and the emperor of the world, when he
received notice of his death seven days in advance, he
renounced his entire kindgom and retired to the
bank of the Ganges to seek spiritual enligh!enment.
The questions of King Parik�it and Sukadeva
Gosviimi's illuminating answers, concerning every­
thing from the nature of th,e self to the origin of the
universe, are the basis ofSnmad-Bhagavatam.
This edition of Bhagavatam is the only complete
English translation with an elaborate and scholarly
commentary, and it is the first edition widely avail­
able to the English-reading public. This work is the
product of the scholarly and devotional effort of His
Divine Grace A. C. Bhaktivedanta Swami Prabhu­
pada, the world's most distinguished teacher of
Indian religious and philosophical thought. His
Sanskrit scholarship and intimate familiarity with
Vedic culture combine to reveal to the West a mag­
nificent exposition of this important classic.
With its co�prehensive system of providing the
original Sanskrit text, Roman transliteration, precise
word-for-word equivalents, a lucid English transla­
tion and a comprehensive commentary, it will appeal
to scholars students and laymen alike. The entire
multivolume text, presented by the Bhaktivedanta
Book Trust, promises to occupy a significant place in
the intellectual, cultural and spiritual life of modern
man for a long time to come.
ALL GLORY TO SRT GURU AND GAURANGA

SRIMAD
BHAGAVATAM
of

K�Sf':-JA-DVAIPAYANA VYASA

�s;lts�N;:a:1� fkltffi'UMwt­
�'A1�¥41�iG:Fcl@r$l4:J:
3lml m qi � mr:
II

ye 'nye 'ravinda�a vimukta-mtlninas

tvayy asta-bhavad aviSuddha-buddhaya�
aruhya krcchrer;w. pararh padam tata�
patanty adho 'nadrta-y�mad-arighraya�
(p. 172)
BOOKS by
His Divine Grace
A. C. Bhaktivedanta Swami Prabhupada

�hagavad-gita As It Is
*imad-Bhagavatam, Cantos 1-10 (50 Vols.)
Sri Caitanya-caritam:rta (17 Vols.)
Teachings of Lord Caitanya
The Nectar of Devotion
The Nectar of Instruction
Sri lsopani![!ad
Easy Journey to Other Planets
J(:r![!Qa Consciousness: The Topmost Yoga System
J(:r![!Qa, the Supreme Personality of Godhead (3 Vols.)
Perfect Questions, Perfect Answers
Dialectical Spiritualism-A Vedic View of Western Philosophy
Teachings of Lord Kapila, the Son of Devahu.ti
Transcendental Teachings of Prahlad Maharaja
J(:r![!Qa, the Reservoir of Pleasure
Life Comes from Life
The Perfection of Yoga
Beyond Birth and Death
On the Way to J(:r![!Qa
Geetar-gan (Bengali)
Raja-vidya: The King of Knowledge
Elevation to J(:r![!Qa Consciousness
Krsna Consciousness: The Matchless Gift
B��k to Godhead Magazine (Founder)

A complete catalog is available upon request

Bhaktivedanta Book Trust

3764 Watseka Avenue
Los Angeles, California 90034
 SRIMAD
BHAGAVATAM

Tenth Canto
"The Summum Bonum"

(Part One-Chapters 1-5)

With the Original Sanskrit Text,

Its Roman Transliteration, Synonyms,
Translation and Elaborate Purports

by

His Divine Grace

A.C.Bhaktivedanta Swami Prabhupada
Founder-Acarya of the International Socie ty for Krishna Consciousness

•
THE BHAKTIVEDANTA BOOK TRUST
New York· Los Angeles· London ·Bombay
Readers interested in the s'"bject matter of this book
are invited by the International Society for Krishna Consciousness
to correspond with its Secretary.

International Society for Krishna Consciousness

3764 Watseka Avenue
Los Angeles, California 90034

First Printing, 1977: 20,000 copies

© 1977 Bhaktivedanta Book Trust

All Rights Reserved
Printed in the United States of America

Library of Congress Cataloging in Publication Data (ReWed)

Puranas. BhAgavatapurina.
Srnnad-BhAgavatam.

Includes bibliographical references and indexes.

CONTENTS: Canto 1. Creation. 3 v.-Canto 2.
The cosmic manifestation. 2 v.-Canto 3. The
status quo. 4 v.-Canto 4. The creation of the
Fourth Order. 4 v.-Canto 5. The creative
impetus. 2 v.
1. Chaitanya, 1486-1534. I. Bhaktivedanta
Swami, A. C., 1896- II. Title.
BL1135.P7A22 1972 73-169353
ISBN 0-912776-97-8
 Table of Contents

��re u

Introduction xm

Summary of the Tenth Canto 1

CHAPTER ONE
The Advent of Lord Krsna: Introduction
. . .
13
Chapter Summary 13
The Supreme Abode of the Personality of Godhead 17
Curing the Disease of Repeated Birth and Death 21
Shelter at the Lotus Feet of Lord Kr�Qa 27
God Is Never Formless 32
Kr�"{Ul-kathci Compulsory for Government Leaders 38
Kr�Qa Is Not an Ordinary, Historical Person 45
How the Supreme Lord's Energies Function 51
Age-old Vedic Marriage Customs 57
The Living Entity Constantly Changes Bodies 64
The Next Body Develops According to One's State of Mind 67
Why the Living Entity Identifies With His Body 74
The Vedic Culture Aims at Avoiding Death 80
Vasudeva Promises Kamsa His Newborn Sons 85
Devotees Summoned to Participate in the Lord's Pastimes 93
Kamsa Kills Vasudeva's Children 97

CHAPTER TWO
Prayers by the Demigods for Lord �1}8
in the Womb 117

v
vi Srimad-Bhigavatam

Chapter Summary 117

Why the Lord Descends 120
"All Beings Are in Me, But I Am Not in Them" 127
Atma-tattva: Knowledge of the Spirit Soul 131
Night for the Materialist Is Day for the Self-Realized 137
The Worldwide Distribution of Vedic Knowledge 144
Suffering in the Bodily Concept of Life 149
The Demigods Invisibly Enter Devaki's Room to Offer

Prayers 154
Erroneous Conclusions of the Material Scientists 162
Crossing the Ocean of Repeated Birth and Death 168
The "Many Paths, Same Result" Philosophy Rejected 173
The Importance of the Hare ��J}.a Mantra 180
Material Minds and Senses Cannot Understand ��Q.a 185
The Supreme Lord Is Not Forced to Take Birth 194
The Demigods Return to the Heavenly Planets 199

CHAPTER THREE
The Birth of Lord Krsna . . .
201
Chapter Summary 201
The Universe Surcharged With Auspicious Symptoms 204
Description of the Supreme Lord as a Newborn Child 211
Vasudeva Offers Prayers to His Son, Lord Sri ��J}.a 215
Why Life Cannot Be Created in a Laboratory 223
��Q.a Descends to Protect the Innocent Public 229
Devaki Offers Prayers to Her Transcendental Child 233
The Supreme Lord Has No Fear of Time 239
��Q.a Requested to Assume the Form of an Ordinary
Child 243
 Table of Contents vu

The Previous Births of Lord ��1,1a's Parents 249

Love of Godhead, the Highest Achievement 256
Misconstruing ��1,1a to be an Ordinary Human Being 264
Vasudeva Carries ��1,1a to V:rndavana 269
Kevala-bhakti: Intense Love of the Supreme Personality of

Godhead 273

CHAPTER FOUR
The Atrocities of King Kamsa 275
Chapter Summary 275
Pseudo Guardians of the Material World 277
Devaki Tries Diplomacy to Save Her Child 281
Worshipers of Durga Must Accept Body After Body 287
The Soul Is Always Aloof From Bodily Changes 292
Karilsa Repents His Abominable Acts 298
The Materialist Is Only Superficially Expert 305
Description of Eternal Religious Principles 311
Kamsa's Demons Begin the Persecution of Saintly
Persons 317

CHAPTER FIVE
The Meeting of Nanda Maharaja
and Vasudeva 319
Chapter Summary 319
Lord Sri K:r�1,1a's Vedic Birth Ceremony 320
Killing the Opportunity of Human Civilization 326
No Food Shortages in Vedic Society 332
Nanda Goes to Mathura to Pay Taxes 337
The Disastrous Results of Cow Slaughter 342
viii Srimad�Bhigavatam

Appendixes 349
The Author 351
References 353
Glossary 355
Sanskrit Pronunciation Guide · 361
Index of Sanskrit Verses 365
General Index 373
 Preface

We must know the present need of human society. And what is that
need? Human society is no longer bounded by geographical limits to par­
ticular countries or communities. Human society is broader than in the
Middle Ages, and the world tendency is toward one state or one human
society. The ideals of spiritual communism, according to S nmad­
Bhiigavatam, are based more or less on the oneness of the entire human
society, nay, of the entire energy of living beings. The need is felt by
great thinkers to make this a successful ideology. Srimad-Bhiigavatam
will fill this need in human society. It begins, therefore, with the apho­
rism of Vedanta philosophy janmiidy asya yata}J, to establish the ideal of
a common cause.
Human society, at the present moment, is not in the darkness of
oblivion. It has made rapid progress in the field of material comforts,
education and economic development throughout the entire world. But
there is a pinprick somewhere in the social body at large, and therefore
there are large-scale quarrels, even over less important issues. There is
need of a clue as to how humanity can _become one in peace, friendship
and prosperity with a common cause. Snmad-Biuigavatam will fill this
need, for it is a cultural presentation for the re-spiritualization of the
entire human society.
Srimad-Bhagavatam should be introduced also in the schools and col­
leges, for it is recommended by the great student-devotee Prahlada
Maharaja in order to change the demoniac face of society.

kaumara acaret prajfio

dharmdn bhcigavatcin iha
durlabham mdn!L$arh janma
tad apy adhruvam arthadam
(Bhag. 7.6.1)

Disparity in human society is due to lack of principles in a godless

civilization. There is God, or the Almighty One, from whom everything
emanates, by whom everything is maintained and in whom everything

zx
X Srimad-Bhagavatam

is merged to rest. Material science has tried to find the ultimate source
of creation very insufficiently, but it is a fact that there is one ulti­
mate source of everything that be. This ultimate source is explained
rationally and authoritatively in the beautiful Bhagavatam or Srimad­
Bhagavatam.
Srimad-Bhagavatam is the transcendental science not only for know­
ing the ultimate source of everything but also for knowing our relation
with Him and our duty towards perfection of the human society on the
basis of this perfect knowledge. It is powerful reading matter in the
Sanskrit language, and it is now rendered into English elaborately so that
simply by a careful reading one will know God perfectly well, so much so
that the reader will be sufficiently educated to defend himself from the
onslaught of atheists. Over and above this, the reader will be able to con­
vert others to accepting God as a concrete principle.
Srimad-Bhiigavatam begins with the definition of the ultimate source.
It is a bona fide commentary on the Vedanta-sutra by the same author,
Srila Vyasadeva, and gradually it develops into nine cantos up to the
highest state of God realization. The only qualification one needs to study
this great book of transcendental knowledge is to proceed step by step
cautiously and not jump forward haphazardly like with an ordinary
book. It should be gone through chapter by chapter, one after another.
The reading matter is so arranged with its original Sanskrit text, its
English transliteration, synonyms, translation and purports so that one is
sure to become a God-realized soul at the end of finishing the first nine
cantos.
The Tenth Canto is distinct from the first nine cantos because it deals
directly with the transcendental activities of the Personality of Godhead
Sri Knn,ta . One will be unable to capture the effects of the Tenth Canto
without going through the first nine cantos. The book is complete in
twelve cantos, each independent, but it is good for all to read them in
small installments one after another.
I must admit my frailties in presenting Srimad-Bhagavatam, but still
I am hopeful of its good reception by the thinkers and leaders of society
on the strength of the following statement of Srimad-Bhagavatam
(1.5.11):
tad-oog-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
 Introduction

"This Bhagavata Purd'l)a is as brilliant as the sun, and it has arisen

just after the departure of Lord ��r;ta to His own abode, accompanied by
religion: knowledge, etc. Persons who have lost their vision due to the
dense darkness of ignorance in the age of Kali shall get light from this
Pura'l)a." (Srimad-Bhagavatam 1.3.43)
The timeless wisdom of India is expressed in the Vedas, ancient
Sanskrit texts that touch upon all fields of human knowledge. Originally
preserved through oral tra�ition, the Vedas were first put into writing
five thousand years ago by Srila Vyasadeva, the "literary incarnation of
God." After compiling the Vedas, Vyasadeva set forth their essence in
the aphorisms known as
Vedanta-siitras. Srimad-Bhagavatam is
Vyasadeva's commentary on his own Vedanta-siitras. It was written in
the maturity of his spiritual life under the direction of Narada Muni, his
spiritual master. Referred to as "the ripened fruit of the tree of Vedic
literature," Srimad-Bhagavatam is the most complete and authoritative
exposition of Vedic knowledge.
Mter co�piling the Bhagavatam, Vyasa impressed the synopsis of it
upon his son, the sage Sukadeva Gosvami. Sukadeva Gosvami subse­
quently recited the entire Bhagavatam to Maharaja Pari�it in an assem­
bly of learned saints on the bank of the Ganges at Hastinapura (now
Delhi). Maharaja Parik�it was the emperor of the world and was a great
rajar�i (saintly king). Having received a warning that he would die
within a week, he renounced his entire kingdom and retired to the bank
of the Ganges to fast until death and receive spiritual enlightenment.
The Bhagavatam begins with Emperor Parik�it's sober inquiry to
Sukadeva Gosvami: "You are the spiritual master of great saints and
devotees. I am therefore begging you to show the way of perfection for
all persons, and especially for one who is about to die. Please let me know
what a man should hear, chant, remember and worship, and also what he
should not do. Please explain all this to me."
Sukadeva Gosvami's answer to this question, and numerous other
questions posed by Maharaja Parik�it, concerning everything from the
nature of the self to the origin of the universe, held the assembled sages

xiii
xw Srimad-Bhagavatam

in rapt attention continuously for the seven days leading to the King's
death. The sage Suta Gosvami, who was pr�sent on the bank of the
Ganges when Sukadeva Gosvami first recited Snmad-Bhagavatam, later
repeated the Bhagavatam before a gathering of sages in the forest of
Naimi�araQya. Those sages, concerned about the spiritual welfare of the
people in general, had gathered to perform a lon_g, continuous chain of
sacrifices to counteract the degrading influence of the incipient age of
Kali. In response to the sages' request that he speak the essence of Vedic
wisdom, Suta Gosvami repeated from memory the entire eighteen thou­
sand verses of Srimad-Bhagavatam, as spoken by Sukadeva Gosvami to
Maharaja Parik�it.
The reader of Srimad-Bhagavatam hears SUta Gosvami relate the
questions of Maharaja Parik�it and the answers of Sukadeva Gosvami.
Also, Suta Gosvami sometimes responds directly to questions put by
Saunaka J:t�i, the spokesman for the sages gathered at Naimi�araQya. One
therefore simultaneously hears two dialogues: one between Maharaja
Parik�it and Sukadeva Gosvami on the bank of the Ganges, and another
at Naimi�araQya between Suta Gosvami and the sages at Naimi�araQya
Forest, headed by Saunaka J:t�i. Furthermore, while instructing King
Parik�it, Sukadeva Gosvami often relates historical episodes and gives
accounts of lengthy philosophical discussions between such great souls as
the saint Maitreya and his disciple Vidura. With this understanding of
the history of the Bhagavatam, the reader will easily be able to follow its
intermingling of dialogues and events from various sources. Since philo­
sophical wisdom, not chronological order, is most important in the text,
one need only be attentive to the subject matter of Srimad-Bhagavatam
to appreciate fully its profound message.
The translator of this edition compares the Bhagavatam to sugar
candy-wherever you taste it, you will find it equally sweet and
relishable. Therefore, to taste the sweetness of the Bhagavatam, one may
begin by reading any of its volumes. Mter such an introductory taste,
however, the serious reader is best advised to go back to Volume One of
the First Canto and then proceed through the Bhagavatam, volume after
volume, in its natural order.
This edition of the Bhagavatam is the first complete English transla­
tion of this important text with an elaborate commentary, and it is the
first widely available to the English-speaking public. It is the product of
 Introduction XV

the scholarly and devotional effort of His Divine Grace A. C. Bhakti­

vedanta Swami Prabhupada, the world's most distinguished teacher of
Indian religious and philosophical thought. His consummate Sanskrit
scholarship and intimate familiarity with Vedic culture and thought as
well as the modern way of life combine to reveal to the West a magnifi­
cent exposition of this important classic.
Readers will find this work of value for many reasons. For those in­
terested in the classical roots of Indian civilization, it serves as a vast
reservoir of detailed information on virtually every one of its aspects.
For students of comparative philosophy and religion, the Bhiigavatam.
offers a penetrating view into the meaning of India's profound spiritual
heritage. To sociologists and anthropologists, the Bhiigavatam reveals the
practical workings of a peaceful and scientifically organized Vedic
culture, whose institutions were integrated on the basis of a highly
developed spiritual world view. Students of literature will discover the
Bhiigavatam to be a masterpiece of majestic poetry. For students of psy­
chology, the text provides important perspectives on the nature of con­
sciousness, human behavior and the philosophical study of identity.
Finally, to those seeking spiritual insight, the Bhiigavatam offers simple
and practical guidance for attainment of the highest self-knowledge and
realization of the Absolute Truth. The entire multivolume text, pre­
sented by the Bhaktivedanta Book Trust, promises to occupy a significant
place in the intellectual, cultural and spiritual life of modern man for a
long time to come.

-The Publishers
 His Divine Grace
A. C. Bhaktivedanta Swami Prabhupiida
Founder-Acarya of the International Society for Krishna Consciousness
PLATE ONE

Lord Brahmii, Lord Siva and all the other demigods, having heard of
the distress of mother earth, went to the shore of the ocean of
milk. There they worshiped the Supreme Personality of Godhead
�irodakasiiyi Vi�Qu, who lies on the ocean of milk, by reciting the Vedic
mantras known as the Puffi$a-silkta. While sitting in trance, Lord
Brahmii heard the words of Lord Vi�QU vibrating in the sky. Thus he told
the demigods: "0 demigods, hear from me the order of the Supreme
Person, and execute it attentively without delay. The Supreme Per­
sonality of Godhead, Sri K{�Qa, who has full potency, will personally ap­
pear as the son of Vasudeva. For as long as the Lord moves on earth to
diminish its burden by His own potency in the form of time, all of you
demigods should appear through plenary portions as sons and grandsons
in the family of the Yadus, and your wives should also appear in that
dynasty. The foremost manifestation of K{�Qa is Sankar�a.Q.a, the origin
of all incarnations within this material world. Before Lord K{�Qa ap­
pears, this original Sankar�aQa will appear as Baladeva, just to please
K{�Qa in His transcendental pastimes." (pp. 42-50)
PLATE TWO

A£, the newly married Vasudeva and Devaki were ready to start for
home, conchshells, bugles, drums and kettledrums all vibrated in concert
for their auspicious departure. But while Karhsa, controlling the reins of
the horses, was driving the chariot along the way, an unembodied voice
addressed him, "You foolish rascal, the eighth child of the woman you
are carrying will kill you!" Immediately the envious and sinful Karhsa
caught hold of Devaki's hair with his left hand and took up his sword
with his right hand to sever her head from her body. Fortunately,
however, the great soul Vasudeva, who was to be the father of K:r!?I).a,
was able to pacify him. (pp. 58-61)
PLATE THREE

Devaki kept within herself the Supreme Personality of Godhead, the

cause of all causes, the foundation of the entire cosmos, but because she
was under arrest in the house of Kamsa, she appeared like the flames of a
fire covered by the walls of a pot, or like a person who has knowledge but
cannot distribute it to the world for the benefit of human society. Be­
cause Lord ��Qa was within her womb, Devaki illuminated the entire
atmosphere in the place where she was confined. At this time Lord
Brahma and Lord Siva, accompanied by great sages like Narada, Devala
and Vyasa, and by other demigods like lndra, Candra and VaruQa, in­
visibly approached the room of Devaki. There they all joined in offering
their respectful obeisances and prayers to please the Supreme Personality
of Godhead, who can bestow blessings upon everyone. (pp. 143-154)
PLATE FOUR

The Supreme Personality of Godhead, Vi�1,1u, who is situated in the

core of everyone's heart, appeared from the heart of Devaki in the dense
darkness of night, like the full moon rising on the eastern horizon. The
newborn child had very wonderful lotuslike eyes and bore in His four
hands the four weapons conchshell, disc, club and lotus. On His chest
was the mark of Srivatsa and on His neck the brilliant Kaustubha gem.
Vasudeva could understand that this child was the Supreme Personality
of Godhead, Naraya1,1a. Having concluded this without a doubt, he be­
came fearless. Bowing down with folded hands, he offered prayers to the
child, who illuminated His birthplace by His natural influence. Next,
Vasudeva's wife Devaki offered her prayers. The Lord, being very
pleased by the prayers of His parents, responded, "0 My dear mother
and father, I appeared twice before as your son because I found no one
else as highly elevated as you in simplicity and other good qualities. Both
of you constantly think of Me as your son, but you always know that I am
the Supreme Personality of Godhead. By thus thinking of Me constantly
with love and affection, you will achieve the highest perfection: return­
ing home, back to Godhead." Mter thus instructing His father and
mother, the Supreme Personality of Godhead, ��1,1a, transformed Him­
self into His original form as a small human child. (pp. 208-265)
PLATE FIVE

By the influence of Lord :Kr�?Qa's internal potency, Yogamaya, all the

doorkeepers of Kamsa's prison house fell fast asleep, their senses unable
to work, and the other inhabitants of the house also fell deeply asleep.
When the sun rises, the darkness automatically disappears; similarly,
when Vasudeva, carrying the child :Kr�?Qa, appeared before the closed
doors, they opened automatically, although they had been strongly
pinned with iron and locked with iron chains. Since the clouds in the sky
were mildly thundering and showering, Ananta-naga, an expansion of
the Supreme Personality of Godhead, followed Vasudeva, beginning
from the door, with hoods expanded to protect Vasudeva and the tran­
scendental child. Because of constant rain sent by the demigod lndra, the
River Yamuna was filled with deep water, foaming about with fiercely
whirling waves. But as the great Indian Ocean had formerly given way to
Lord Ramacandra by allowing Him to construct a bridge, the River
Yamuna gave way to Vasudeva and allowed him to cross. (pp. 269-270)
PLATE SEV EN

Nanda Maharaja was naturally very magnanimous, and when Lord Sri
��l).a appeared as his son, he was overwhelmed by jubilation. Therefore,
after properly bathing and purifying himself and dressing himself prop­
erly, he invited brahmar:tas who knew how to recite Vedic mantras. After
having these qualified brahmar:tas recite auspicious Vedic hymns, he ar­
ranged to have the Vedic birth ceremony celebrated for his newborn
child according to the rules and regulations, and he also arranged for the
worship of the demigods and forefathers. The experts in reciting old
histories like the Purar:tas, the experts in reciting histories of royal
families, and general reciters all chanted, while singers sang and many
kinds of musical instruments, like bheris and dundubhis, played in ac­
companiment. All the cowherd men, dressed very opulently with valu­
able ornaments, coats and turbans, approached the newborn ��l).a with
various presentations in their hands. The beautiful gopi wives of the
cowherd men were very pleased to hear that mother Yasoda had given
birth to a son, and after decorating themselves very nicely with proper
dresses, ornaments, black ointment for the eyes, and so on, they hurried
to Nanda Maharaja's house. Offering blessings to the newborn child, the
wives and daughters of the cowherd men said, "May You become the
King of Vraja and long maintain all its inhabitants." They then sprinkled
a mixture of tumeric powder, oil and water upon the birthless Supreme
Lord ��l).a and offered their prayers. (pp. 320-330)
In Mathura, India, this tem ple marks Kr$1Ja-janmasthana, the site of Lord Kr�l).a's appearance in this world.
 SUMMARY OF THE TENTH CANTO

A short description of each chapter of this Tenth Canto is as follows. The

First Chapter, which has sixty-nine verses, describes Maharaja Parik�?it's
eagerness to learn about the incarnation of Lord l<r!?I}.a, and it also tells
how Kamsa killed the six sons of Devaki because of his fear of being
killed by her eighth child. The Second Chapter contains forty-two verses,
describing the entra_nce of the Supreme Personality of Godhead, l<r!?I}.a,
into the womb of Devaki to fulfill His mission of killing Kamsa. When
Lord l<r!?I}.a was within Devaki's womb, all the demigods, headed by
Brahma, offered prayers to the Lord. The Third Chapter contains fifty­
three verses. This chapter describes the appearance of Lord l<r!?I}.a as He
is. The Lord's father and mother, understanding the Lord's appearance,
offered prayers. Fearing Kamsa, the Lord's father brought the child from
Mathura to Gokula V:rndavana. The Fourth Chapter contains forty-six
verses, which tell of a prophecy by the goddess Cal}.Qika. Mter consulting
demoniac friends, Kamsa began killing all the children born at that time,
since he thought this would be to his benefit.
The Fifth Chapter contains thirty-two verses, describing how Nanda
Maharaja performed the birth ceremony of l<r!?I}.a and then went to
Mathura, where he met Vasudeva. The Sixth Chapter contains forty-four
verses. In this chapter, Nanda Maharaja, following the advice of his
friend Vasudeva, returns to Gokula and on the way sees the dead body of
the Putana demoness and is astonished at her having been killed by
l<r!?J}.a. The Seventh Chapter, which contains thirty-seven verses, de­
scribes Maharaja Parik�?it's enthusiasm to hear about the boyhood
pastimes of Lord l<r!?I}.a, who killed Sakalasura and T:rl}.avartasura and
showed within His mouth the entire cosmic manifestation. In the Eighth
Chapter there are fifty-two verses, which describe Gargamuni's per­
forming the name-giving ceremony of l<r!?I}.a and Balarama and how
l<r!?I}.a and Balarama performed playful childish activities, crawling on
the ground, trying to walk with Their small legs, and stealing butter and
breaking the pots. This chapter also describes the vision of the universal
form.
The Ninth Chapter, which has twenty-three verses, describes how
l<r!?I}.a disturbed His mother while she was churning butter. Because she

1
2 Srimad-Bhagavatam

left Kr!i!Qa to see to the stove, where the milk was boiling, and did not
allow Him to suck her breast, Kr!i!Qa was very angry and broke a pot of
yogurt. To chastise her naughty child, mother Yasoda wanted to bind
Him with rope, but every time she tried she failed because of a shortage
of rope when the time came to knot it. In the Tenth Chapter there are
forty-three verses. This chapter describes how Kr!i!Qa, as Damodara,
caused the twin Yamalarjuna trees to fall and how the two demigods
within the trees were delivered by the mercy of Kr!i!Qa. In the Eleventh
Chapter there are fifty-nine verses. This chapter describes hpw Nanda
Maharaja released Kr!i!Qa from the ropes, how Kr!i!Qa showed His mercy to
a fruit seller while exchanging grains for fruit, and how Nanda Maharaja
and others decided to leave Gokula for V�ndavana, where Kr!i!Qa killed
Vatsasura and Bakasura.
Chapter Twelve contains forty-four verses, describing Kr!i!Qa's
pastimes with the cowherd boys in the forest and the killing of the
demon named Aghasura. Chapter Thirteen contains sixty-four verses,
describing how Brah!lla stole Kr!i!Qa's calves and His friends, the cowherd
boys. Kr!i!Qa expanded His pastimes for one year, representing Himself as
the calves and boys in forms exactly like their own. In this way He
bewildered Brahma, who at last surrendered when his illusion was over.
The Fourteenth Chapter contains sixty-one verses. In this chapter,
Brahma offers prayers to Kr!i!Qa after fully understanding Him to be the
Supreme Personality of Godhead. The Fifteenth Chapter contains fifty­
two verses. This chapter describes how Kr!i!Qa entered Talavana Forest
with Balarama, how Balarama killed Dhenukasura, and how Kr!i!Qa pro­
tected the cowherd boys and cows from the poisonous effects of Kaliya.
The Sixteenth Chapter contains sixty-seven verses. This chapter de­
scribes the chastisement of Kaliya by Kr!i!Qa, and it also describes the
prayers offered by Kaliya's wives. In the Seventeenth Chapter there are
twenty-five verses. This chapter describes why Kaliya entered the River
Yamuna after leaving his home, Nagalaya, one of the dvipas, which ac­
cording to some corresponds to the Fiji Islands. This chapter also de­
scribes how GaruQa was cursed by Saubhari �!iii, how the cowherd boys,
Kr!i!Qa's friends, were enlivened when Kr!i!Qa emerged from the Yamuna,
and how Kr!i!Qa stopped the forest fire and saved the sleeping inhabitants
of Vraja.
The Eighteenth Chapter contains thirty-two verses, giving a descrip-
 Summary of the Tenth Canto 3

tion of ��1,1a and Balarama, Their picnics within the forest, the climate
of Vrndavana in the summer and the spring, and Lord Balarama's killipg
of Pralambasura. Chapter Nineteen contains sixteen verses, describing
��1,1a's entering the forest known as Munjara1,1ya, saving the cowherd
boys and cows from the forest fire, and bringing them to Bha1,1«}iravana.
Chapter Twenty contains forty-nine verses. This chapter describes the
enjoyment of Balarama and ��1,1a in the forest with the cowherd boys
during the rainy season, and it gives various instructions through
analogies concerning the rainy season and autumn.
Chapter Twenty-one contains twenty verses, describing how ��I,la en­
tered the forest of Vrndavana in the autumn, playing His :flute, and how
He attracted the gopis, who were singing His glories. The Twenty-second
Chapter contains thirty-eight verses, describing how the gopis prayed to
the goddess Katyayani to obtain ��1,1a as their husband and how K:r�1,1a
later stole the garments of the gopis while the gopis were bathing in the
Yamuna. The Twenty-third Chapter contains fifty-two verses, describing
how the cowherd boys, being very hung,ry, followed ��1,1a's directions
by begging some food for Him and themselves from brahmar:ws engaged
in performing yajfias. The brahmar:ws refused to give food to ��1,1a and
Balarama, although the boys begged for it, but the wives of the
brahma7J-as agreed, and therefore ��1,1a bestowed His mercy upon them.
The Twenty-fourth Chapter contains thirty-eight verses, describing
how ��1,1a defied King lndra, despite lndra's position of prestige, by
stopping the indra-yajfia and instead worshiping Govardhana. The
Twenty-fifth Chapter contains thirty-three verses. As described in this
chapter, because the indra-yajfia was stopped, King lndra was very
angry, and to kill the inhabitants of Vrndavana, Vraja, he flooded the en­
tire area with rain. ��1,1a, however, accepted King lndra's challenge by
lifting Govardhana Hill as an umbrella to protect Vrndavana and all the
cows. The Twenty-sixth Chapter contains twenty-five verses, describing
how Nanda Maharaja, seeing the extraordinary activities of ��1,1a, was
struck with wonder and how he thus narrated for all the cowherd men
the whole story of ��1,1a's opulence, as foretold by Gargamuni. Chapter
Twenty-seven, which contains twenty-eight verses, describes how King
lndra, upon seeing ��1,1a's unlimited power, worshiped Lord ��1,1a, who
was fully washed with milk supplied by the surabhi and who thus be­
came known as Govinda. The Twenty-eighth Chapter contains seventeen
4 Srimad-Bhagavatam

verses. In this chapter Kr�I).a saves His father, Nanda Maharaja, from the
custody of Varul).a and shows the cowherd men how VaikuQthaloka is
situated.
The Twenty-ninth Chapter contains forty-eight verses, describing
how Kr�I).a talked to the gopis before performing the rasa-lila and how,
after the beginning of the rasa-lila, Kr�I).a disappeared from the scene.
Chapter Thirty contains forty-four verses, describing how the gopis,
being separated from Kr�I).a, went mad and began to wander in the forest
in search of Him. The gopis met Srimati Radharal).i, the daughter of King
V��abhanu, and they all wandered on the bank of the Yamuna searching
for Kr�I).a. Chapter Thirty-one contains nineteen verses, describing how
the bereaved gopis waited in great anxiety to meet Kr�I).a. Chapter
Thirty-two contains twenty-two verses. In this chapter, Kr�I).a appears
among the gopis, who are fully satisfied in ecstatic love for Him. Chapter
Thirty-three contains thirty-nine verses. In this chapter Kr�I).a appears
in multiforms in the midst of the gopis, with whom He dances in the rasa
dance. Then they all bathe in the River Yamuna. Also in this chapter,
Sukadeva mitigates the doubts of Parik�it concerning the performance of
the riisa-lilii.
Chapter Thirty-four contains thirty-two verses. This chapter describes
how Nanda Maharaja, Kr�I).a's father, was swallowed by a big python,
who had been a demigod named Vidyadhara but was cursed by Ailgira
�i. Kr�I).a rescued His father and saved this demigod simultaneously.
Chapter Thirty-five contains twenty-six verses. This chapter describes
how Kr�I).a went to the pasturing grounds with the cows and how the
gopis sang in separation from Him.
Chapter Thirty-six contains forty verses. This chapter describes
K:f�I).a's killing of Ari�tasura. It also describes Narada's disclosure to
Kamsa that both Rama and Kr�I).a were sons of Vasudeva. Because of this
disclosure, Kamsa arranged to kill both Rama and Kr�I).a. He sent his
assistant Kesi to V�ndavana, and later he sent Akrftra to bring Rama and
�to Mathura. Chapter Thirty-seven contains thirty-three verses. In
this chapter Kr�I).a kills the Kesi demon, Narada worships Kr�I).a by nar­
rating His future activities, and Kr�I).a kills the demon named
om.isura. Chapter Thirty-eight contains forty-three verses. This
chapter describes how Akrura went to V�ndavana and how he was
received by Rama-Kr�I).a and Nanda Maharaja. Chapter Thirty-nine con-
 Summary of the Tenth Canto 5

tains fifty-seven verses. Thi� chapter describes how Rama and l(r�Qa,
having been invited by Kamsa, started for Mathura. While They were
ready 'on the chariot, the gopis began to cry, and l(r�1,1a sent His
messenger to pacify them. Thus He was able to travel toward Mathura.
On the way, Almira was shown the entire Vi�1,1uloka within the water of
the Yamuna.
Chapter Forty contains thirty verses, in which the prayers of Akriira
are described. Chapter Forty-one, which contains fifty-two verses, de­
scribes the entrance of Rama and l(r�1,1a into the city of Mathura, where
the ladies were very jubilant to see these two brothers. l(r�1,1a killed a
washerman, glorified Sudama and gave Sudama His benediction. Chapter
Forty-two, which contains thirty-eight verses, describes how l(r�1,1a
delivered Kubja and how He broke Kamsa's gigantic bow and killed its
caretakers. Thus Kamsa and l(r�1,1a met. Chapter Forty-three contains
forty verses. Outside the sporting arena of Kamsa, l(r�1,1a killed an
elephant named KuvalayapiQa. Then He entered the arena and spoke
with Ca1,1iira. Chapter Forty-four, which contains fifty-one verses, de­
scribes how l(r�1,1a and Balarama killed the wrestlers named Ca1,1iira and
Mu�tika and thereafter killed Kamsa and his eight brothers. K:r�1,1a,
however, pacified Kamsa's wives and His own father and mother,
Vasudeva and Devaki.
Chapter Forty-five contains fifty verses. This chapter describes how
l(r�1,1a pacified His father and mother and celebrated the enthronement
of His grandfather Ugrasena. After promising the inhabitants of
V:rndavana that He would return very soon, l(r�1,1a underwent ritualistic
ceremonies as a lcyatriya. He took the vow of brahmacarya and lived in
the guru-kula, where He studied regularly. By killing the demon named
Paftcajana, He received a conchshell named Paftcajanya. l(r�1,1a rescued
the son of His guru from the custody of Yamaraja and returned them.
After thus offering guru-da/cyir,rii to repay His teacher, Lord K:r�1,1a
returned to Mathura-puri. Chapter Forty-six contains forty-nine verses.
As described in this chapter, K:r�1,1a sent Uddhava to V:rndavana to pacify
His father and mother, Nanda Maharaja and Yasoda. Chapter Forty­
seven contains sixty-nine verses, describing how Uddhava, following
l(r�1,1a's order, went to pacify the gopis and then returned to Mathura.
Thus Uddhava appreciated the ecstatic love felt for l(r�1,1a by the inhabi­
tants of V:rndavana.
6 Srimad-Bhagavatam

Chapter Forty-eight contains thirty-six verses. This chapter describes

how .Kt�1,1a fulfilled the desire of Kubja by going to her house and enjoy­
ing her. .Kt�1,1a then went to the home of Akrura. Satisfied by Akrura's
prayers, .Kt�1,1a praised him very much and sent him to Hastinapura to
gather information about the Pa1,1t}avas. Chapter Forty-nine contains
thirty-one verses. As described in this chapter, Akrura, following
.Kt�1,1a's orders, went to Hastinapura, where he met Vidura and Kunti
and heard from them about Dh:rtara�tra's mistreatment of the Pa1,1t}avas.
Informed of the PA1,1t}avas' faith in .Kt�1,1a, Akr\ira advised Dh:rtara�tra,
and after understanding Dh:rtara�tra's mind, he returned to Mathura,
where he described everything about the situation in Hastinapura.
Chapter Fifty contains fifty-seven verses. In this chapter, Jarasandha,
having heard that his son-in-law Kamsa was killed, attacked Mathura to
kill Rama and .Kt�1,1a but was defeated seventeen times. When
Jarasandha was about to attack for the eighteenth time, Kalayavana, hav­
ing been advised by Narada, also attacked Mathura. Thus the Yadava
dynasty entered a fort in the midst of the water and lived there by mystic
power. After giving full protection to the Yadava dynasty and conferring .
with Lord Baladeva, Lord .Kt�1,1a emerged from Dvaraka. Chapter Fifty­
one, which contains sixty-three verses, describes how Mucukunda killed
Kalayavana simply by glancing upon him.
Chapter Fifty-two contains forty-four verses. In this chapter,
Mucukunda offers prayers to .Kt�1,1a, and then .Kt�1,1a kills all the soldiers
of Kalayavana and returns to Dvaraka with their booty. When
Jarasandha attacked Mathura again, Rama and .Kt�1,1a, as if afraid of him,
fled to the top of a mountain, to which Jarasandha then set fire. Unseen
by Jarasandha, .Kt�1,1a and Balarama jumped from the mountain and en­
tered Dvaraka, which was surrounded by the sea. Jarasandha, thinking
that .Kt�1,1a and Balarama had been killed, returned with his soldiers to
his own country, and .Kt�1,1a continued to live in Dvaraka. Rukmi1,1i, the
daughter of Vidarbha, was very much attracted to .Kt�1,1a, and she sent
.Kt�1,1a a letter through a brahma:r:w. Chapter Fifty-three contains fifty­
seven verses. Following Rukmi1,1i's request, .Kt�1,1a went to the city of
Vidarbha and kidnapped her in the presence of such enemies as
Jarasandha. Chapter Fifty-four contains sixty verses. As described in this
chapter, .Kt�1,1a defeated all the opposing princes and disfigured Ruk­
mil,li's brother Rukmi. Then .Kt�1,1a returned with Rukmi1,1i to Dvaraka,
 Summary of the Tenth Canto 7

where they were united in a regular marriage. Rukmi, however, re­

mained in a place known as Bhojaka�, being angry at his brother-in-law,
.l<r�?J;ta. Chapter Fifty-five, containing forty verses, describes the birth of
Pradyumna, how Pradyumna was kidnapped by Sambarasura, and how
Pradyumna later killed Sambarasura and returned to Dvaraka with his
wife, Ratidevi.
Chapter Fifty-six contains forty-five verses. As described in this
chapter, King Satrajit, by the mercy of the sun-god, received a jewel
called Syamantaka. Later, when this jewel was stolen, Satrajit unneces­
sarily became doubtful of .l<r�?J;ta, but .l<r�?J;ta, to vindicate His position,
retrieved the jewel, along with the daughter of Jambavan. .l<r�?J;ta later
married Satrajit's daughter and received a full dowry. As described in
Chapter Fifty-seven, which contains forty-two verses, both Balarama and
.l<r�?J;ta went to Hastinapura, having heard about the fire in the shellac
house of the PiiJ;tQavas. After Satrajit was killed by Satadhanva at the in­
stigation of Akrfira and _Krtavarma, Balarama and .l<r�?J;ta returned to
Dvaraka. Satadhanva left the Syamantaka jewel with Akrura and fled to
the forest. Thus although .l<r�?J;ta killed S�tadhanva, He was unable to
retrieye the jewel. Finally the jewel was discovered and awarded to
Akrfira. Chapter Fifty-eight contains fifty-eight verses. After the
PiiJ;tQavas finished living incognito in the forest, .l<r�?J;ta went to ln­
draprastha to see them. He then married five wives, headed by Kalindi.
After .l<r�?J;ta and Arjuna set fire to the KhiiJ;tQava Forest, Arjuna received
the GiiQQiva bow. The demon Maya Danava constructed an assembly
house for the PiiJ;tQavas, and Duryodhana was very much aggrieved.
Chapter Fifty-nine contains forty-five verses. In this chapter, .l<r�?J;ta,
at the request of lndra, kills the demon Narakasura, the son of the earth
personified, along with the demon's associates, headed by Mura. The
earth personified offers prayers to .l<r�?J;ta and returns to Him all the
paraphernalia that Narakasura has stolen. .l<r�?Qa then bestows fearless­
ness upon the son of Narakasura and marries the sixteen thousand prin­
cesses whom the demon kidnapped. Also in this chapter, .l<r�?Qa takes
away the parijata plant from the heavenly planets, and the foolishness of
lndra and others is described.
Chapter Sixty contains fifty-nine verses. In this chapter, .l<r�?J;ta makes
RukmiJ;ti angry with His joking words. .l<r�?Qa pacifies Rukmi1,1i, and
there is a lover's quarrel between them. Chapter Sixty-one contains forty
8 Srimad-Bhagavatam

verses. This chapter contains a description of the sons and grandsons of

��:Q.a. At the time of Aniruddha's marriage, Balarama kills Rukmi and
breaks the teeth of the King of Kaliilga.
Chapter Sixty-two contains thirty-three verses. This chapter begins
the discourse concerning the abduction of O�a, the daughter of Ba:Q.asura,
and the amorous pastimes between O�a and Aniruddha. It also describes
a fight between Aniruddha and Ba:Q.asura and how Ba:Q.asura seized
Aniruddha with a snake-noose. Chapter Sixty-three, which contains
fifty-three verses, describes how the strength of Lord Siva was defeated
in a battle between BaQasura and the Yadavas. The Raudra-jvara, having
been defeated by the Vai�:Q.ava-jvara, offered prayers to ��Qa. ��:Q.a
severed all but four of BaQa's one thousand arms and thus showed him
mercy. ��Qa then returned to Dvaraka with O�a and Aniruddha.
Chapter Sixty-four contains forty-four verses. In this chapter, ��Qa
liberates King N:rga, the son of Ik�vaku, from a curse and instructs all
kings by explaining the fault in misappropriating the property of a
brahmar;ta. In connection with the deliverance of King N:rga, there are
instructions for the Yadavas, who were puffed up with pride due to
wealth, opulence, enjoyment and so on.
Chapter Sixty-five contains thirty-four verses. As described in this
chapter, Lord Baladeva, desiring to see His friends and relatives, went to
Gokula. In the months of Caitra and Vaisakha, in the groves by the
Yamuna, Lord Balarama performed the rasa-rasotsava and yamuna­
kar�ar:w lilas in the association of His gopis.
As described in Chapter Sixty-six, which contains forty-three verses,
��Qa went to Kasi and then killed PauQQraka, as well as his friend the
King of Kasi, Sudak�iQa and others. Chapter Sixty-seven, which contains
twenty-eight verses, describes how Lord Baladeva, while enjoying with
many young girls on Raivataka Mountain, vanquished the extremely
mischievous ape Dvivida, who was the brother of Mainda and a friend of
Narakasura's.
Chapter Sixty-eight has fifty-four verses. As described in this chapter,
when Samba, the son of Jambavati, kidnapped Lak�maQa, the daughter
of Duryodhana, he was captured in a fight with the Kauravas. In order to
free him and establish peace, Lord Baladeva went to Hastinapura as a
well-wisher. The Kauravas, however, were uncooperative, and upon
seeing their arrQga�ce, Lord Baladeva began pulling their city of
 Summary of the Tenth Canto 9

Hastinapura with His plow. The Kauravas, headed by Duryodhana,

offered prayers to Lord Baladeva, who then returned to Dvaraka with
Samba and Lak�mal).a.
Chapter Sixty-nine contains forty-five verses. As described in this
chapter, Kt�I.J.a exhibited His householder life with His sixteen thousand
wives. Even the great sage Narada was astonished at how Kt�I.J.a, having
expanded Himself into sixteen thousand forms, was conducting His
householder life. Thus Narada offered prayers to Lord Kt�I.J.a, and K:r�I.J.a
was very much pleased with him.
Chapter Seventy, which contains forty-seven verses, describes how
Kt�I.J.a exhibited His daily ritualistic ceremonies and how He released the
kings arrested by Jarasandha. While Lord Kt�1.1a was receiving a
messenger sent by these kings, Narada came to see Kt�I.J.a and told Him
news of the Pai).Qavas. Narada informed Kt�1.1a that the Pai).Qavas desired
to perform a rajasuya sacrifice, and Kt�1.1a agreed to attend it, but He
first asked for Uddhava's decision about whether to give preference to
killing King Jarasandha or performing the rajasuya-yajfia. Chapter
Seventy-one contains forty-five verses, describing the happiness of the
Pai).Qavas when K:r�I.J.a went to lndraprastha. By the inconceivable desire
of Kt�I.J.a, Jarasandha would be killed, and the rajasuya-yajfia would be
performed by Maharaja Yudhi�thira.
Chapter Seventy-two contains forty-six verses. By agreeing to perform
the rajasuya-yajna, Kt�1.1a gave Maharaja Yudhi�thira great pleasure.
This chapter also describes the killing of Jarasandha, the enthroning of
his son, and the release of the kings whom Jarasandha had arrested.
Chapter Seventy-three contains thirty-five verses. After Lord Kt�1.1a
released the kings and restored their royal power, He was worshiped by
Sahadeva, the son of Jarasandha, and then He returned to Indraprastha
with Bhima and Arjuna. Chapter Seventy-four- contains fifty-four verses.
Maharaja Yudhi�thira offered prayers to Kt�I.J.a and offered Him the first
worship in the rajasuya-yajfia. To honor the Lord in this way is the
foremost duty of every man, but this was intolerable to Sisupala, the
King of Cedi. Sisupala began to blaspheme Kt�I.J.a, who thus severed the
King's head from his body and awarded him the salvation called
sarllpya-mukti. After the conclusion of the rajasuya sacrifice, K:r�I.J.a
returned to Dvaraka with His queens. Chapter Seventy-five contains
forty verses. As described in this chapter, Maharaja Yudhi�thira, after
10 Srimad-Bhagavatam

the rajasuya-yajna, performed the final ritualistic bathing ceremonies.

Duryodhana was bewildered in the palace constructed by Maya Danava,
and thus he felt insulted.
Chapter Seventy-six contains thirty-three verses, describing how
Salva, one of the kings J(r![H).a defeated when He kidnapped Rukmi1,1i,
decided to rid the entire world of the Yadavas. To defeat the Yadavas,
Salva worshiped Lord Siva, who rewarded him with an aerial car named
Saubha. When Salva fought with the V:r�1,1is, Pradyumna smashed the car
designed by Maya Danava, but he was attacked by Salva's brother, whose
name was Dyuman. Beaten unconscious by Dyuman's club, Pradyumna
was carried some distance away from the warfield by his charioteer, but
later he lamented having been removed from tlie battlefield. Chapter
Seventy-seven contains thirty-seven verses. In this chapter, Pradyumna
recovers from his injuries and begins fighting with Salva. When J(r�I).a
returned to Dvaraka from lndraprastha, He immediately went to the bat­
tlefield where Salva and Pradyumna were fighting. There He killed
Salva, although Salva was powerfully equipped with illusory weapons.
Chapter Seventy-eight contains forty verses. As described in this
chapter, a friend of Salva's named Dantavakra and Dantavakra's
brother Vidiiratha were killed by Sri J(r�I).a. Instead of taking part in the
fighting between the Kauravas and the Pai).Qavas, Baladeva, who had
been staying at Dvaraka-puri, went touring holy places. Because of the
misbehavior of Romahar�a1,1a, Baladeva killed him at Naimi�ara1,1ya and
appointed his son Ugrasrava, Suta Gosvami, the speaker of Srimad­
Bhagavatam, to continue the discourses on the Purar:ws. Chapter
Seventy-nine contains thirty-four verses. This chapter describes how the
brahmar:ws of Naimi�ara1,1ya advised Baladeva to atone for the death of
Romahar�al).a. After killing a demon named Balvala, Baladeva traveled
and bathed in holy places until He at last came to the Battlefield of Kuru­
k�etra, where Bhima and Duryodhana were fighting. Then He returned
to Dvaraka and went again to Naimi�ara1,1ya, where He instructed the
r�is. Then He left with His wife Revati.
Chapter Eighty, which contains forty-five verses, describes how
Sudama Vipra, a friend of J(r�1,1a's, approached J(r�I).a for money and was
worshiped by J(r�1,1a, who reminisced with him about their boyhood at
the guru-kula. Chapter Eighty-one contains forty-one verses. This
chapter describes the friendly talks between J(r�I).a and His friend
 Summary of the Tenth Canto 11

Sudama. K:r�I].a very gladly accepted a gift of flat rice from Sudama
Vipra. When Sudama Vipra returned home, he saw that everything there
was wonderfully opulent, and he praised the friendship of the Supreme
Personality of Godhead. With the gifts of the Lord, he enjoyed material
opulence, and later he was promoted back home, back to Godhead.
Chapter Eighty-two contains forty-eight verses. This chapter describes
how the Yadavas went to Kuruk�etra because of a solar eclipse and how
other kings spoke to them of K:r�J.].a. At this meeting, K:r�I].a satisfied
Nanda Maharaja and the residents of V:rndavana, who had also come
there. Chapter Eighty-three contains forty-three verses, describing how
the women assembed at Kuruk�etra engaged in topics of Sri K:r�I].a and
how Draupadi asked all K:r�I].a's queens about how they had married
Him. Chapter Eighty-four contains seventy-one verses. As described in
this chapter, when great sages went to see K:r�I].a at Kuruk�etra, K:r�I].a
took this opportunity to praise them. Because Vasudeva desired to per­
form a great sacrifice on this occasion, the sages advised him regarding
worship of K:r�I].a, the Supreme Personality of Godhead. After the yajiia
was performed, all who were present dispersed to their respective
abodes. Chapter Eighty-five contains fifty-nine verses. At the request of
His father and mother, K:r�I].a, by His mercy, returned their dead sons,
all of whom were liberated. Chapter Eighty-six contains fifty-nine
verses. This chapter describes how Arjuna kidnapped Subhadra with a
great fight. It also describes how K:r�I].a went to Mithila to favor His devo­
tee Bahulasva and stay at the house of Srutadeva and advise them about
spiritual advancement.
Chapter Eighty-seven contains fifty verses, describing the prayers
offered to Narayal].a by the Vedas. Chapter Eighty-eight contains forty
verses. This chapter describes how Vai�I].avas become transcendental by
worshiping Lord Vi�I].U and then return home, back to Godhead. By wor­
ship of demigods, one may get material power, but this chapter describes
how an ordinary living being in the material world can be favored by
Lord Sri K:r�I].a, and it establishes Lord Vi�I].u's supremacy above Lord
Brahma and Lord Siva. Chapter Eighty-nine contains sixty-five verses,
disclosing who is the best among the material deities. Although Vi�J.].u is
among the three deities-Brahma, Vi�J.].u and Mahesvara-He is tran­
scendental and supreme. In this chapter we also find a description of how
K:r�I].a and Arjuna went to Mahakala-pur to deliver the son of a Dvaraka
�
12 Srimad-Bhigavatam
J
brahmar;w. and how Arjuna was astonished. Chapter Ninety contains fifty
verses. This chapter summarizes Kt�J.Ui's lrlas and presents the logic of
madhurer;w. samapayet, establishing that everything ends well in
transcendental bliss.
 CHAPTER ONE

The Advent of Lord Krsna: . . .

Introduction

The summary of the First Chapter is as follows. This chapter describes

how Karhsa, frightened by hearing an omen about his being killed by the
eighth son of Devaki, killed Devaki's sons one after another.
When Sukadeva Gosvami finished describing the dynasty of Yadu, as
well as the dynasties of the moon-god and sun-god, Maharaja Parik�?it re­
quested him to describe Lord Krf?I,la, who appeared with Baladeva in the
Yadu dynasty, and how K:rf?I,la performed His activities within this world.
"Krl?I,la is transcendental, the King said, and therefore to understand His
activities is the occupation of liberated persons. Hearing of kmta-lilii is
the boat by which to achieve the ultimate goal of life. Except for an
animal killer or one who is following a policy of suicide, every intelligent
person must strive to understand "Krl?I,la and His activities.
Krf?I,la was the only worshipable Deity for the Pa1,1<Javas. When
Maharaja Parik�?it was in the womb of his mother, Uttara, Krf?I,la saved
him from the attack of the brahma-sastra. Now Maharaja Parik�?it asked
Sukadeva Gosvami how His Lordship Baladeva, the son of Rohi1,1i, could
have appeared in the womb of Devaki. Why did "Krl?I,la transfer Himself
from Mathura to V:rndavana, King Parik�?it asked, and how did He live
there with His family members? What did "Krl?I,la do in Mathura and
V:rndavana, and why did He kill His maternal uncle Karhsa? For how
many years did Krf?I,la reside in Dvaraka, and how many queens did He
have? Maharaja Parik�?it asked Sukadeva Gosvami all these questions. He
also requested Sukadeva Gosvami to describe other activities of "Kr!?I,la
about which he could not inquire.
When Sukadeva Gosvami began to speak about Krf?I,la consciousness,
Maharaja Parik�?it forgot the fatigue brought about by his fasting. En­
thusiastic to describe Krf?I,la, Sukadeva Gosvami said, "Like the waters of
the Ganges, descriptions of the activities of "Krl?I,la can purify the entire
uniyerse. The speaker, the inquirer and the audience all become
purified."

13
14 Srimad-Bhagavatam [Canto 10, Ch. 1

Once when the entire world was overburdened by the increasing mili­
tary power of demons in the form of kings, mother earth assumed the
shape of a cow and approached Lord Brahma for relief. Sympathetic to
mother earth's lamentation, Brahma, accompanied by Lord Siva and
other demigods, took the cow-shaped mother earth to the shore of the
milk ocean, where he offered prayers to please Lord Vi�I).u, who lay there
on an island in transcendental ecstasy. Brahma thereafter understood the
advice of Maha-Vi�I).u, who informed him that He would appear on the
surface of the earth to mitigate the burden created by the demons. The
demigods, along with their wives, should appear there as associates of
Lord ��I).a in the family of Yadu to increase the sons and grandsons in
that dynasty. By the will of Lord ��I).a, Anantadeva would appear first,
as Balarama, and ��I).a's potency, yogamaya, would also appear.
Brahrna informed mother earth about all this, and then he returned to
his own abode.
After marrying Devaki, Vasudeva was returning home with her on a
chariot driven by Karilsa, her brother, when an ominous voice addressed
Kamsa, warning him that Devaki's eighth son would kill him. Upon
hearing this omen, Karilsa was immediately ready to kill Devaki, but
Vasudeva diplomatically began to instruct him. Vasudeva stressed that it
would not be good for Karilsa to kill his younger sister, especially at the
time of her marriage. Anyone who possesses a material body must die,
Vasudeva advised him. Every living entity lives in a body for some time
and then transmigrates to another body, but one is unfortunately misled
into accepting the body as the soul. If a person under this mistaken con­
ception wants to kill another body, he is condemned as hellish.
Because Karilsa was not satisfied by Vasudeva's instructions, Vasudeva
devised a plan. He offered to bring Karilsa all of Devaki's children so that
Karilsa could kill them. Why then should Karilsa kill Devaki now? Karilsa
was satisfied by this proposal. In due course of time, when Devaki gave
birth to a child, Vasudeva brought the newborn baby to Karilsa, who,
upon seeing Vasudeva's magnanimity, was struck with wonder. When
Vasudeva gave Karilsa the child, Kamsa, showing some intelligence, said
that since he was to be killed by the eighth child, why should he kill the
first? Although Vasudeva did not trust him, Karilsa requested Vasudeva
to take the child back. Later, however, after Narada approached Karilsa
and disclosed to him that the demigods were appearing in the Yadu and
Text 1] The Advent of Lord Kr�1.1a: Introduction 15

V:r�I.li dynasties and conspiring to kill him, Karhsa decided to kill all the
children born in these families, and he also decided that any child born
from the womb of Devaki must be killed. Thus he arrested and im­
prisoned both Devaki and Vasudeva and killed six of their sons, one after
another. Narada had also informed Karhsa that in his previous birth
Kamsa was Kalanemi, a demon killed by Vi�J.lU. Consequently, Karhsa
became a great enemy to all the descendants of the yadu-vamsa, the
Yadu dynasty. He even arrested and imprisoned his own father,
Ugrasena, for Karhsa wanted to enjoy the kingdom alone.
K:r�J.la has threefold pastimes-the Vraja-lilii, Mathura-lilii and
Dvaraka-lila. As already mentioned, in the Tenth Canto of Srimad­
Bhagavatam there are ninety chapters, which describe all these lilas.
The first four chapters describe Brahma's prayers for the relief of the
earth's burden, and they also describe the appearance of the Supreme
Personality of Godhead. Chapters Five through Thirty-nine recount
K:r�1.1a's pastimes in V:rndiivana. The Fortieth Chapter describes how
K:r�1,1a enjoyed' in the water of the Yamuna and how Akn1ra offered
prayers. Chapters Forty-one through Fifty-one, eleven chapters, tell of
K:r�1,1a's pastimes in Mathura, and Chapters Fifty-two through Ninety,
thirty-nine chapters, relate K:r�1.1a's pastimes in Dvarakii.
Chapters Twenty-nine through Thirty-three describe K:r�1,1a's dancing
with the gopis, known as the rasa-lila. Therefore these five chapters are
known as riisa-pancadhyaya. The Forty-seventh Chapter of the Tenth
Canto is a description known as the bhramara-gita.

TEXT 1
��T�felR
'"' �"'
� ��fct�lil � e1¥4((4:q t: I
. " . .

00 :qr�;:ri:l¥11�1 �� ��11�11
sri-rajovdca
kathito vamsa-vistaro
bhavata soma-suryayolt
rajnam cobhaya-vamsyanam
caritam paramadbhutam
 16 Srimad-Bhigavatam (Canto 10, Ch. 1

sri-raja uvaca-K.ing Parik�it said; kathitab,-has already been de­

scribed; vamsa-vistarab,-a broad description of the dynasties;
bhavata-by Your Lordship; soma-suryayob,-of the moon-god and the
sun-god; rajnam-of the kings; ca-and; ubhaya -both; vamsya­
nam-of the members of the dynasties; caritam-the character;
parama -exalted; adbhutam -and wonderful.

TRANSLATION
King Parik�it said: My dear lord, you have elaborately described
the dynasties of both the moon-god and the sun-god, with the ex­
alted and wonderful character of their kings.

PURPORT
At the end of the Ninth Canto, Twenty-fourth Chapter, Sukadeva
Gosvami summarized the activities of _Kr�Qa. He spoke of how _Kr�Qa had
personally appeared to reduce the burden on the earth, how He had
manifested His pastimes as a householder, and how, soon after His birth,
He had transferred Himself to His Vrajabhumi-lila. Parikf(lit Maharaja,
being naturally a devotee of _Kr�Qa, wanted to hear more about Lord
_Kr�Qa. Therefore, to encourage Sukadeva Gosvami to continue speaking
about _Krf[!Qa and give further details, he thanked Sukadeva Gosvami for
having described the activities of _Krf[!Qa in brief. Sukadeva Gosvami had
said:

jato gatab, pitr-grhad vrajam edhitartho

hatva ripan suta-satani krtorudarab,
utpadya te�u pu�ab. kratubhi(l. samije
atmcinam atma-nigamarh prathayan jane�u

"The Supreme Personality of Godhead, Sri _Krf[!Qa, known as lila-

. pur�ottama, appeared as the son of Vasudeva but immediately left His
father's home and went to V:rndavana to expand His loving relationships
with His confidential devotees. In V:rndavana the Lord killed many
demons, and afterward He returned to Dvaraka, where according to
Vedic principles He married many wives who were the best of women,
begot through them hundreds of sons, and performed sacrifices for
Text I] The Advent of Lord �!i�a: Introduction 17

His own worship to establish the principles of householder life."

(Bhiig. 9.24.66)
The Yadu dynasty belonged to the family descending from Soma, the
moon-god. Although the planetary systems are so arranged that the sun
comes first, before the moon, Parik�it Maharaja gave more respect to the
dynasty of the moon-god, the soma-vamsa, because in the Yadava
dynasty, descending from the moon, .i(r�I}.a had appeared. There are two
different �atriya families of the royal order, one descending from the
king of the moon planet and the other descending from the king of the
sun. Whenever the Supreme Personality of Godhead appears, He
generally appears in a �atriya family because He comes to establish
religious principles and the life of righteousness. According to the Vedic
system, the �atriya family is the protector of the human race. When the
Supreme Personality of Godhead appeared as Lord Ramacandra, He ap­
peared in the silrya-vamsa, the family descending from the sun-god, and
when He appeared as Lord .i(r�I}.a, He did so in the Yadu dynasty, or
yadu-vamsa, whose descent was from the moon-god. In the Ninth Canto,
Twenty-fourth Chapter, of Srimad-Bhiigavatam, there is a long list of
the kings of the yadu-vamsa. All the kings in both the soma-vamsa and
silrya-vamsa were great and powerful, and Maharaja Parik�it praised
them very highly (rajfiam cobhaya-vamsyanam caritam paramdd­
bhutam). Nonetheless, he wanted to hear more about the soma-vamsa
because that was the dynasty in which .i(r�I}.a had appeared.
The supreme abode of the Personality of Godhead, .i(r�I}.a, is de­
Brahma-samhita as the abode of cintdma7J;i: cintdma7J;i-pra­
scribed in
kara-sadmasu kalpavr�a-la�avrte�u surabhir abhipalayantam. The
V:rndayana-dhama on this earth is a replica of that same abode. As stated
in Bhagavad-gita (8.20), in the spiritual sky there is another, eternal
nature, transcendental to manifested and unmanifested matter. The
manifested world can be seen in the form of many stars and planets such
as the sun and moon, but beyond this is the unmanifested, which is im­
perceptible to those who are embodied. And beyond this unmanifested
matter is the spiritual kingdom, which is described in Bhagavad-gita as
supreme and eternal. That kingdom is never annihilated. Although
material nature is subject to repeated creation and annihilation, that
spiritual nature remains as it is eternally. In the Tenth Canto of Srimad­
Bhiigavatam, that spiritual nature, the spiritual world, is described as
18 Srimad-Bhigavatam [Canto 10, Ch. 1

Vrndavana, Goloka Vrndavana or Vraja-dhama. The elaborate descrip­

tion of the above-mentioned sloka from the Ninth Canto-jato gata/:t
pitr-gr had-will be found here, in the Tenth Canto.

TEXT 2-

�� 'lif4�ft�w � af¥te"Et+t 1
s_,:;. '"-"fflut� f4qiltfltttfUI � wt: II � II

yados ca dharma-silasya
nitararil muni-sattama
tatrarnsendvatir{WSya
v�r:wr virya�i sarilsa na/:t

yadol:t-of Yadu or the Yadu dynasty; ca-also; dharma-silasya­

who were strictly attached to religious principles; nitardm-highly
qualified; muni-sattama-0 best of all munis, king of the munis
(Sukadeva Gosvami); tatra-in that dynasty; arilsena-with His plenary
expansion Baladeva; avatir{WSya-who appeared as an incarnation;
v�r:wl:t-of Lord Vi�J.lU; virya�i-the glorious activities; sarilsa-kindly
describe; nal:t-unto us.

TRANSLATION
0 best of munis, you have also described the descendants of
Yadu, who were very pious and strictly adherent to religious prin­
ciples. Now, if you will, kindly describe the wonderful, glorious
activities of Lord Vi�r:tu, or Knr:ta, who appeared in that Yadu
dynasty with Baladeva, His plenary expansion.

PURPORT
The Brahrna-samhita (5.1) explains that Kt�J.la is the origin of the
v��u-tattva.

iSvaral:t pararnal:t kr��l:t

sac-cid-ananda-vigraha/:t
anddir ddir govindal:t
sarva-kdra�-kdra�m
Text 3] The Advent of Lord �'1,1a: Introduction 19

"J(r�l.)a, who is known as Govinda, is the supreme controller. He has an

eternal, blissful, spiritual body. He is the origin ·of all. He has no other
origin, for He is the prime cause of all causes."

yasyaika-niSvasita-kiilam athavalambya
jivanti loma-vilaja jagad-ar:uJa,-natha/:t
vi§'{tur mahan sa iha yasya kala-viSe$0
govindam adi-puTU$arh tam aham bhajami

"The Brahmas, the heads of the innumerable universes, live only for the
duration of one breath of Maha-Vi�J.)U. I worship Govinda, the original
Lord, of whom Maha-Vi�l.)u is but a portion of a plenary portion."
(Bs. 5.48)
Govinda, J(r�l.)a, is the original Personality of Godhead. Kr$'{1-as tu
bhagavdn svayam. Even Lord Maha-Vi�l.)u, who by His breathing creates
many millions upon millions of universes, is Lord J(r�l.)a's kala-viSe$a, or
plenary portion of a plenary portion. Maha-Vi�Qu is a plenary expansion
of Sailkar�al.)a, who is a plenary expansion of Narayal.)a. Narayal.)a is a
plenary expansion of the catur-vyaha, and the catur-vyaha are plenary
expansions of Baladeva, the first manifestation of J(r�J.)a. Therefore
when J(r�l.)a appeared with Baladeva, all the vi§'{tu-tattvas appeared with
Him.
Maharaja Parik�it requested Sukadeva Gosvami to describe J(r�Qa and
His glorious activities. Another meaning may be derived from this verse
as follows. Although Sukadeva Gosvami was the greatest muni, he could
describe J(r�l.)a only partially (amsena), for no one can describe J(r�l.)a
fully. It is said that Anantadeva has thousands of heads, but although He
tries to describe K:r�Qa with thousands of tongues, His descriptions are
still incomplete.

TEXT3

�15s.S �� � ��: I
�l'l� N'imtt m ;r{ � m� II� II
avatirya yador vamse
bhagavdn bhata-bhavana/:t
20 Srimad-Bhagavatam [Canto 10, Ch. 1

krtavan yani vi.Svatma

tani no vada vistarat

avatirya-after descending; yadol}, varitse-in the dynasty of Yadu;

bhagavan-the Supreme Personality of Godhead; bhuta-bhavanal},­
who is the cause of the cosmic manifestation; krtavan-executed;
yani-whatever (activities); vi.Sva-atma-the Supersoul of the entire
universe; tani-all of those (activities); nab--unto us; vada-kindly
say; vistanit-elaborately.

TRANSLATION
The Supersoul, the Supreme Personality of Godhead, Sri ��'.Ia,
the cause of the cosmic manifestation, appeared in the dynasty of
Yadu. Please tell me elaborately about His glorious activities and
character, from the beginning to the end of His life.

PURPORT
In this verse the words krtavan yani indicate that all the different ac­
tivities �I?Qa performed while present on earth are beneficial to human
society. If religionists, philosophers and people in general simply hear
the activities of �I?Qa, they will be liberated. We have described several
times that there are two kinds of kmta-katha, represented by Bhagavad­
gitd, spoken personally by �I?Qa about Himself, and Srimad­
Bhagavatam, spoken by Sukadeva Gosvami about the glories of �I?Qa.
Anyone who becomes even slightly interested in kr$1)a-katha is liberated.
Kirtanad eva kr$r:wsya mukta-saftgal}, pararit vrajet (Bhag. 12.3.51).
Simply by chanting or repeating km,a-katha, one is liberated from the
contamination of Kali-yuga. Caitanya Mahaprabhu therefore advised,
yare dekha, tare kaha 'kr$1)a'-upadesa (Cc. Madhya 7.128). This is the
mission of �I?Qa consciousness: to hear about Kt�?Qa and thus be liber­
ated from material bondage.

TEXT4

At*l6%q•fi4+11;{If!
� "' "' "

ll�q;(Tspm�
Text 4] The Advent of Lord .Kr�r;Ia: Introduction 21

"'

� ����gans'lf�
� f4�6 f4;n q�una It \1 It

nivrtta-tar$air upagiyamiinad
bhavaU$adhac chrotra-mano- 'bhiramat
ka uttama§loka-gur;uinuvadat
pumiin virajyeta vina pa5ughnat

nivrtta-released from; tar$ai�-lust or material activities; upagiya­

miinat-which is described or sung; bhava-aU$adhat-which is the
right medicine for the material disease; srotra-the process of aural
reception; mana�-the subject matter of thought for the mind;
abhiramat-from the pleasing vibrations from such glorification;
ka�-who; uttama5loka-of the Supreme Personality of Godhead;
gu ry,a-anuvadat-from describing such activities; puman-a person;
virajyeta-can keep himself aloof; vina-except; pa5u-ghnat-either a
butcher or one who is killing his own personal existence.

TRANSLATION
Glorification of the Supreme Personality of Godhead is per­
formed in the paramparii system; that is, it is conveyed from spiri­
tual master to disciple. Such glorification is relished by those no
longer interested in the false, temporary glorification of this cos­
mic manifestation. Descriptions of the Lord are the right medicine
for the conditioned soul undergoing repeated birth and death.
Therefore, who will cease hearing such glorification of the Lord
except � butcher or one who is killing his own self?

PURPORT

In India it is the practice among the general populace to hear about

Kr�J.la, either from Bhagavad-gita or from Srimad-Bhagavatam, in
order to gain relief from the disease of repeated birth and death. Al­
though India is now fallen, when there is a message that someone will
speak about Bhagavad-gita or Srimad-Bhiigavatam, thousands of people
still gather to hear. This verse indicates, however, that such recitation of
Bhagavad-gita and Srimad-Bhiigavatam must be done by persons
22 Srimad-Bhigavatam [Canto 10, Ch. 1

completely freed from material desires (nivrtta-tar$aiM. Everyone

within this material world, beginning from Brahma down to the insig­
nificant ant, is full of material desires for sense enjoyment, and everyone
is busy in sense gratification, but when thus engaged one cannot fully
understand the value of kr$r:ta-katha, either in the form of Bhagavad­
gita or in Srimad-Bhagavatam.
If we hear the glories of the Supreme Personality of Godhead from
liberated persons, this hearing will certainly free us from the bondage of
material activities, but hearing Srimad-Bhagavatam spoken by a profes­
sional reciter cannot actually help us achieve liberation.
Kr$r;ta-katha is
very simple. In Bhagavad-gita it is said that l(r�:Q.a is the Supreme Per­
sonality of Godhead. As He Himself explains, mattab, parataram nanyat
kiticid asti dhanaiijaya: "0 Arjuna, there is no truth superior to Me."
(Bg. 7.7) Simply by understanding this fact-that l(r�:Q.a is the Supreme
Personality of Godhead-one can become a liberated person. But, es­
pecially in this age, because people are interested in hearing Bhagavad­
gita from unscrupulous persons who depart from the simple presentation
of Bhagavad-gita and distort it for their personal satisfaction, they fail to
derive the real benefit. There are big scholars, politicians, philosophers
and scientists who speak on Bhagavad-gitd in their own polluted way,
and people in general hear from them, being uninterested in hearing the
glories of the Supreme Personality of Godhead from a devotee. A devotee
is one who has no other motive for reciting Bhagavad-gitd and Srimad­
Bhagavatam than to serve the Lord. Sri Caitanya Mahaprabhu has
therefore advised us to hear the glories of the Lord from a realized per­
son (bhagavata paro diya bhagavata sthane). Unless one is personally a
realized soul in the science of l(r�:Q.a consciousness, a neophyte should not
approach him to hear about the Lord, for this is strictly forbidden by
Srila Sanatana Gosvami, who quotes from the Padma Purdr;ta:

avai$r;tava-mukhodgirr;tam
patam hari-kathdmrtam
sravar;tam naiva kartavyam
sarpocch�tam yatha payab,
One should avoid hearing from a person not situated in Vai�:Q.ava
behavior. A Vai�:Q.ava is nivrtta-tr$r;ta; that is, he has no material pur-
 Text 4] The Advent of Lord �!i�a: Introduction 23

pose, for his only purpose is to preach ��1,1a consciousness. So-called

scholars, philosophers and politicians exploit the importance of
Bhagavad-gita by distorting its meaning for their own purposes.
Therefore this verse warns that kr$r;ta-katha should be recited by a per­
son who is nivrtta-tr$1Ja. Sukadeva Gosvami epitomizes the proper reciter
for Srimad-Bhagavatam, and Parik�it Maharaja, who purposefully left
his kingdom and family prior to meeting death, epitomizes the person fit
to hear it. A qualified reciter of Srimad-Bhagavatam gives the right
medicine (bhavaU$adhi) for the conditioned souls. The ��1,1a conscious­
ness movement is therefore trying to train qualified preachers to recite
Srimad-Bhagavatam and Bhagavad-gita throughout the entire world, so
that people in general in all parts of the world may take advantage of this
movement and thus be relieved of the threefold miseries of material
existence.
The instructions of Bhagavad-gita and the descriptions of Srimad­
Bhagavatam are so pleasing that almost anyone suffering from the
threefold miseries of material existence will desire to hear the glories of
the Lord from these books and thus benefit on the path of liberation. Two
classes of men, however, will never be interested in hearing the message
of Bhagavad-gita and Srimad-Bhagavatam - those who are determined
to commit suicide and those determined to kill cows and other animals
, for the satisfaction of their own tongues. Although such persons may
make a show of hearing Srimad-Bhagavatam at a Bhagavata-saptaha,
this is but another creation of the karmis, who cannot derive any benefit
from such a performance. The word pa5u-ghnat is important in this con­
nection. Pa5u-ghna means "butcher." Persons fond of performing
ritualistic ceremonies for elevation to the higher planetary systems must
offer sacrifices (yajiias) by killing animals. Lord Buddhadeva therefore
rejected the authority of the Vedas because his mission was to stop
animal sacrifices, which are recommended in Vedic ritualistic
ceremomes.

nindasi yajiia-vidher ahaha sruti-jataril

sa-daya-hrdaya darsita-pa5u-ghataril
kesava dhrta-buddha-sarira jaya jagadiSa hare
(Gita-govinda)
24 Srimad-Bhagavatam [Canto I 0, Ch. I

Even though animal sacrifices are sanctioned in Vedic ceremonies, men

who kill animals for such ceremonies are considered butchers. Butchers
cannot be interested in .Kr!?�a consciousness, for they are already ma­
terially allured. Their only interest lies in developing comforts for the
temporary body.

bhogaiSvarya-prasaktiiniim
tayiipahrtfJ--cetasiim
vyavasiiyiitmikii buddhi/:t
samiidhau na vidhiyate

"In the minds of those who are too attached to sense enjoyment and ma­
terial opulence, and who are bewildered by such things, the resolute
determination of devotional service to the Supreme Lord does not take
place." (Bg. 2.44) Srila Narottama dasa Thakura says:

man�ya-janama paiyii, riidha-kmJ-a nii bhajiyii,

janiyii suniyii v�a khiiinu

Anyone who is not .Kr!?�a conscious and who therefore does not engage in
the service of the Lord is also pa5u-ghna, for he is willingly drinking
poison. Such a person cannot be interested in kmm-kathii because he
still has a desire for material sense gratification; he is not nivrtta-tmm.
As it is said, traivargikiis te pur�ii vimukhii hari-medhasa/:t. Those in­
terested in trivarga-that is, in dharma, artha and kama-are religious
for the sake of achieving a material position with which to gain better
facilities for sense gratification. Such persons are killing themselves by
willingly keeping themselves in the cycle of birth and death. They cannot
be interested in .Kr!?�a consciousness.
For kmm-kathii, topics about .Kr!?�a consciousness, there must be a
speaker and a hearer, both of whom can be interested in .Kr!?�a con­
sciousness if they are no longer interested in material topics. One can ac­
tually see how this attitude automatically develops in persons who are
.Kr!?�a conscious. Although the devotees of the .Kr!?�a consciousness
movement are quite young men, they no longer read materialistic
newspapers, magazines and so on, for they are no longer interested in
such topics (nivrtta-tar�ai/:t). They completely give up the bodily under-
Text 4] The Advent of Lord Kr�J].a: Introduction 25

standing of life. For topics concerning Uttamasloka, the Supreme Per­

sonality of Godhead, the spiritual master speaks, and the disciple hears
with attention. Unless both of them are free from material desires, they
cannot be interested in topics of Kr!?IJ.a consciousness. The spiritual
master and disciple do not need to understand anything more than K:r!?IJ.a
because simply by understanding Kr!?IJ.a and talking about Kr!?IJ.a, one be­
comes a perfectly learned person (yasmin vijiidte sarvam evam vijiidtam
bhava,ti}. The Lord sits within everyone's heart, and by the grace of the
Lord the devotee receives instructions directly from the Lord Himself,
who says in Bhagavad-gitii (15.15):

sarvasya ciiham hrdi sanniv�to

matta/:1, smrtir jiidnam apohanam ca
vedaiS ca sarvair aham eva vedyo
vediinta-krd veda-vid eva caham

"I am seated in everyone's heart, and from Me come remembrance,

knowledge and forgetfulness. By all the Vedas, I am to be known; in­
deed, I am the compiler of Vedanta, and I am the knower of the Vedas."
Kr!?IJ.a consciousness is so exalted that one who is perfectly situated in
Kr!?IJ.a consciousness, under the direction of the spiritual master, is fully
satisfied by reading kr�"{Ul-katha as found in Srimad-Bhagavatam,
Bhagavad-gita and similar Vedic literatures. Since merely talking about
l(rsiJ.a is so pleasing, we can simply imagine how pleasing it is to render
service to K:r!?IJ.a.
When discourses on kr�"{Ul-katha take place between a liberated spiri­
tual master and his disciple, others also sometimes take advantage of
hearing these topics and also benefit. These topics are the medicine to
stop the repetition of birth and death. The cycle of repeated birth and
death, by which one takes on different bodies again and again, is called
bhava or bhava-roga. If anyone, willingly or unwillingly, hears kr�TJll­
kathii, his bhava-roga, the disease of birth and death, will certainly stop.
Therefore kr�"{Ul-katha is called bhava�adha, the remedy to stop the
repetition of birth and death. Karmis, or persons attached to material
sense enjoyment, generally cannot give up their material desires, but
kr�"{Ul-kathii is such a potent medicine that if one is induced to hear,
kr�TJll-kirtana, he will certainly be freed from this disease. A practical
26 Srimad-Bhagavatam [Canto 10, Ch. 1

example is Dhruva Maharaja, who at the end of his tapasya was fully
satisfied. When the Lord wanted to give Dhruva a benediction, Dhruva
refused it. Svamin krtartho 'smi varam na yace. "My dear Lord," he
said, "I am fully satisfied. I do not ask for any benediction for material
sense gratification." We actually see that even young boys and girls in
the J(r�I)a consciousness movement have given up their long practice of
bad habits like illicit sex, meat-eating, intoxication and gambling. Be­
cause J(r�I)a consciousness is so potent that it gives them full satisfaction,
they are no longer interested in material sense gratification.

TEXTS 5-7

rq�n�t• q (1��s�(�a-
�i4f461ttlfel��lllfl4:
. � � .

� �r:J:u:::nn••••
i"� � � �t: It '-\ It
�IUiij�"i!�� �
�.-dlwt�'ii iti�qlo;gi:flwtl'( I
��if�
""

3fl�"qtfiT
�� q �: � mw.n: II � II
4httffll 6�1Ri4����-
�
<-�
+i�
'""'..,;itlftffl:: �'1€fil��q: I
�

....060�61
..
.

-!f:q ���U614l6 =il

....... dkii1...
� �II \9 II
pitamahii me samare 'maraiijayair
devavratadyatirathais timirigilai/:1,
duratyayam kaurava-sainya-sagaram
krtvataran vatsa-padam sma yat-plava/:1,

drauJJy-astra-viplU§tam idam mad-arigam

santana-bijam kuru-piiJJt;lavanam
jugopa ku/cyim gata atta-cakro
matu5 ca me ya/:1, sara�Jam gataya/:1,
Text 7] The Advent of Lord �i!f�a: Introduction 27

virya�i tasyakhila-deha-bhdjam
antar bahi� pur1J.$a-kdla-rapai�
prayacchato mrtyum utamrtam ca
mdyd-man1J.$yasya vadasva vidvan

pitamaha�-my grandfathers, the five Pa1;1qavas (Yudhi��hira,

Bhima, Arjuna, Nakula and Sahadeva); me-my; samare-on the Bat­
tlefield of Kuruk�etra; amaram-jayai�-with fighters who could gain
victory over the demigods on the battlefield; devavrata-adya­
Bhi�madeva and others; atirathai�-great commanders in chief;
timi1igilai�-resembling great timiligila fish, which can easily eat large
sharks; duratyayam-very difficult to cross; kaurava-sainya-saga­
ram-the ocean of the assembled soldiers of the Kauravas; krtvd-con­
sidering such an ocean; ataran-crossed it; vatsa-padam-exactly as
one steps over a small hoofprint of a calf; sma-in the past; yat­
plava�-the shelter of the boat of ��Qa's lotus feet; drau�i-of
ASvatthama; astra-by the brahmdstra; viplU$tam-being attacked and
burned; idam-this; mat-angam-my body; santdna-bijam-the only
seed left, the last descendant of the family; kuru-pa1J4a,vandm-of the
Kurus and the Pa1;1qavas (because no one but me lived after the Battle of
Kuruk�etra); jugopa-gave protection; ku�im-within the womb;
gata�-being placed; dtta-cakra�-taking in hand the disc; mdtu�-of
my mother; ca-also; me-my; ya�-the Lord who; sara�m-the
shelter; gatdyd�-who had taken; virya�i-the glorification of the tran­
scendental characteristics; tasya-of Him (the Supreme Personality of
Godhead); akhila-deha-bhajdm-of all the materially embodied living
entities; anta� bahi�-inside and outside; pur1J.$a-of the Supreme
Person; kdla-rupai�-in the forms of eternal time; prayacchata�-who
is the giver; mrtyum-of death; uta-it is so said; amrtam ca-and
eternal life; mdya-man1J.$yasya-of the Lord, who appeared as an ordi­
nary human being by His own potency; vadasva-kindly describe;
vidvan-0 learned speaker (Sukadeva Gosvami).

TRANSLATION
Taking the boat of �i!f�a's lotus feet, my grandfather Arjuna
and others crossed the ocean of the Battlefield of Kuruki!fetra, in
which such commanders as Bhii!fmadeva resembed great fish that
28 Srimad-Bhagavatam [Canto 10, Ch. 1

could very easily have swallowed them. By the mercy of Lord

�11�a, my grandfathers crossed this ocean, which was very dif­
ficult to cross, as easily as one steps over the hoofprint of a calf.
Because my mother surrendered unto Lord �f1�a's lotus feet, the
Lord, Sudarsana-cakra in hand, entered her womb and saved my
body, the body of the last remaining descendant of the Kurus and
the PBI].«;lavas, which was almost destroyed by the fiery weapon of
Asvatthiima. Lord Sri �11�a, appearing within and outside of all
materially embodied living beings by His own potency in the
forms of eternal time-that is, as Paramatma and as virat-rupa­
gave liberation to everyone, either as cruel death or as life. Kindly
enlighten me by describing His transcendental characteristics.

PURPORT
As stated in Srimad-Bhagavatam (10.14.58):

samasrita ye pada-pallava-plavam
mahat-padam pur:tya-ya§o murarel;,
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na te�am

"For one who has accepted the boat of the lotus feet of the Lord, who is
the shelter of the cosmic manifestation and is famous as Murari, or the
enemy of the Mura demon, the ocean of the material world is like the
water contained in a calf's hoofprint. His goal is param padam, or
VaikuQtha, the place where there are no material miseries, not the place
where there is danger at every step."
One who seeks shelter at the lotus feet of Lord ��Qa is immediately
protected by the Lord. As the Lord promises in Bhagavad-gita (18.66),
aham tvam sarva-papebhyo mok$ay�yami ma sucal;,: "I shall deliver
you from all sinful reactions. Do not fear." By taking shelter of Lord
��Qa, one comes under the safest protection. Thus when the PaQ�avas
took shelter at the lotus feet of ��Qa, all of them were on the safe side of
the Battlefield of Kuruk�etra. Parik�it Maharaja, therefore, felt obliged
to think of :Kr�1.1a in the last days of his life. This is the ideal result of
��Qa consciousness: ante narayar:ta-smrtil;,. If at the time of death one
Text 8] The Advent of Lord .Kr�J].a: Introduction 29

can remember ��1,1a, one's life is successful. Parik�it Maharaja,

therefore, because of his many obligations to ��1,1a, intelligently decided
to think of ��1,1a constantly during the last days of his life. ��1,1a had
saved the Pa1,1<;lavas, Maharaja Parik�it's grandfathers, on the Battlefield
of Kuruk�etra, and ��I,la had saved Maharaja Parik�it himself when he
was attacked by the brahmastra of A.Svatthama. ��1,1a acted as the friend
and worshipable Deity of the Pa1,1<;lava family. Moreover, apart from Lord
��1,1a's personal contact with the Pa1,1<;lavas, ��I,la is the Supersoul of all
living entities, and He gives everyone liberation, even if one is not a pure
devotee. Kamsa, for example, was not at all a devotee, yet ��1,1a, after
killing him, gave him salvation. ��I,la consciousness is beneficial to
everyone, whether one is a pure devotee or a nondevotee. This is the
glory of ��1,1a consciousness. Considering this, who will not take shelter
at the lotus feet of ��1,1a. ��1,1a is described in this verse as maya­
man�ya because He descends exactly like a human being. He is not
obliged to come here, likekarmis, or ordinary living beings; rather, He
appears by His own internal energy (sambhavamy dtma-mdyaya) just to
show favor to the fallen conditioned souls. ��1,1a is always situated in His
original position as sac-cid-ananda-vigraha, and anyone who renders
service to Him is also situated in his original, spiritual identity
(svanlper:w vyavasthiti/:t}. This is the highest perfection of human life.

TEXTS
'"' '"' �
�Q.
:niMI('(I"Pt: !ffflil Ull! rr.ecanqmollr'!��:q'"l 1
��:� ��Awnll�ll
rohir:tyiis tanaya� prokto
rama� sarikar$a1JaS tvaya
devakya garbha-sambandha�
kuto dehantaram vind

rohir:tya�-of Rohi1,1idevi, the mother of Baladeva; tanaya�-the son;

prokta�-is well known; rdma�-Balarama; smikar$a7Ja�-Balarama is
none other than Sankar�a1,1a, the first Deity in the quadruple group
(Saitkar�al,la, Aniruddha, Pradyumna and Vasudeva); tvaya-by
you (it is so said); devakya�-of Devaki, the mother of ��1,1a;
30 Srimad-Bhagavatam [Canto 10, Ch. 1

garbha sambandha/:l-connected with the womb; kuta/:l -how; deha­

-

antaram-transferring bodies; vind-without.

TRANSLATION
My dear Sukadeva Gosvimi, you have already explained that
Sailkar,�a, who belongs to the second quadruple, appeared as the
son of Rohi11i named Balarima. If Balarima was not transferred
from one body to another, how is it possible that He was first in the
womb of Devaki and then in the womb of Rohi11i? Kindly explain
this to me.
PURPORT
Here is a question particularly directed at understanding Balarama,
who is Sankar�ar,a Himself. Balarama is well known as the son of Rohir,i,
yet it is also known that He was the son of Devaki. Parik�it Maharaja
wanted to understand the mystery of Balarama's being the son of both
Devaki and Rohir,i.
TEXT9
�
� fq«'f�li! � �: I
a:na_.....

'f)crnr�:�'J56i!41-:t�mrn: II<; II
kas man mukundo bhagavan
pitur gehad vrajam gata/:l
kva vasam jnatibhil) sardham
krtavan satvatam pati/:l

kasmat-why; mukunda/:l-K:r�r,a, who can award liberation to

everyone; bhagavan....,.the Supreme Personality of Godhead; pitu/:l-of
His father (Vasudeva); gehat-from the house; vrajam-to Vraja­
dhama, Vrajabhumi; gatai)-went; kva-where; vdsam-placed Him­
self to live; jnatibhi/:l-His relatives; sardham-with; krtavan-did so;
satvatam pati/:l-the master of all Vai�r,ava devotees.

TRANSLATION
Why did �!fJ1a, the Supreme Personality of Godhead, leave the
house of His father, Vasudeva, and transfer Himself to the house
Text 10] The Advent of Lord Kt11�a: Introduction 31

of Nanda in V:rndiivana? Where did the Lord, the master of the

Yadu dynasty, live with His relatives in V:rndiivana?

PURPORT
These are inquiries about the itinerary of l<.r�J.la. Just after His birth
in the house of Vasudeva in Mathura, l<.r�J.la transferred Himself to
Gokula, on the other side of the Yamuna, and after some days He moved
with His father, mother and other relatives to Nanda-grama, V:rndavana.
Maharaja Parik�it was very much eager to hear about K.r�1.1a's activities
in V:rndavana. This entire canto of Srimad-Bhagavatam is full of ac­
tivities performed in V:rndavana and Dvaraka. The first forty chapters
describe l<.r�1.1a's V:rndavana affairs, and the next fifty describe K.r�1.1a's
activities in Dvaraka. Maharaja Parik�it, to fulfill his desire to hear about
l<.r�J.la, requested Sukadeva Gosvami to describe these activities in full
detail.

TEXT 10

� � le6+i€Jlil;:�� � m: ,
lmR �� � +i(Q(4(ij�i� II� oil
vraje vasan kim akaron
madhupuryam ca kesava/:t
bhrataram cavadhit kamsam
matur addhatad-arhar:wm

vraje-at V:rndavana; vasan-while residing; kim aka rot-what did

He do; madhupuryam-in Mathura; ca-and; kesava/:t-l<.r�J.la, the
killer of Kesi; bhrdtaram-the brother; ca-and; avadhit-killed;
kamsam-Kamsa; matu/:t-of His mother; addha-directly; a-tat­
arhar:wm-which was not at all sanctioned by the sdstras.

TRANSLATION
Lord Kt11�a lived both in V:rndiivana and in Mathurii. What did
He do there? Why did He kill Kamsa, His mother's brother? Such
killing is not at all sanctioned in the siistras.
32 Srimad-Bhagavatam [Canto 10, Ch. 1

PURPORT
One's maternal uncle, the brother of one's mother, is on the l�vel of
one's father. When a maternal uncle has no son, his nephew legally in­
herits his property. Therefore, why did ��r;ta directly kill Kamsa, the
brother of His mother? Maharaja Parik�it was very much inquisitive
about the facts in this regard.

TEXT 11

� 441�441� �. �: I
.Q(I41«iht.�: � �:ll��ll
deham mtin!J,§am asritya
kati var�iiTJ.i vr�TJ.ibhi�
yadu-puryiim sahiiviitsit
patnya� katy abhavan prabho�

deham-body; miinu�am-exactly like a man; asritya-accepting;

kati var�iiTJ.i-how many years; vr�TJ.ibhi�-in the company of the
V:r�r;tis, those who were born in the V:r�r;ti family; yadu-puryiim-in
Dvaraka, in the residential quarters of the Yadus; saha-with; aviitsit­
the Lord lived; patnya�-wives; kati-how many; abhavan-were
there; prabho�-of the Lord.

TRANSLATION
Kr,J}.a, the Supreme Personality of Godhead, has no material
body, yet He appears as a human being. For how many years did
He live with the descendants of V:r,J}.i? How many wives did He
marry, and for how many years did He live in Dviraki?

PURPORT
In many places the Supreme Personality of Godhead is described as
sac-cid-iinanda-vigraha, possessing a spiritual, blissful body. His bodily
feature is nariikrti, that is, exactly like that of a human being. Here the
same idea is repeated in the words miin"U§am asritya, which indicate that
He accepts a body exactly like that of a man. Everywhere it is confirmed
Text 13] The Advent of Lord Kr'}�a: Introduction 33

that K{�t;�.a is never nirakara, or formless. He has His form, exactly like
that of a human being. There is no doubt about this.

�6((ritiij
:aa t,r#9.

etad anyac ca sarvam me

mune kmw-vice$#tam
vaktum arhasi sarvajfia
sraddadhanaya vistrtam

etat-all these details; anyat ca -and others also; sarvam-every­

thing; me-unto me; mune-0 great sage; km:w-vice$#tam-the ac­
tivities of Lord K{�t;�.a; vaktum-to describe; arhasi -you are able;
sarva jfia -because you know everything; sraddadhanaya -because I
-

am not envious but have all faith in Him; vistrtam-in full detail.

TRANSLATION
0 great sage, who know everything about Kr'}�a, please describe
in detail all the activities of which I have inquired and also those of
which I have not, for I have full faith and am very eager to hear of
them.

TEXT 13

�:m � €4ihlt:+«rq � 1
� �W'fRt4144i'liii�YA � 11��11
nai$atidu}:lsaha k$un mam
tyaktodam api badhate
pibantam tvan-mukhambhoja­
cyutam hari-kathamrtam

na-not; e$d-all this; ati-du}:lsaha -- extremely difficult to bear;

k$ut-hunger; mam....,.u
. nto me; tyakta-udam-even after giving up
34 Srimad-Bhagavatam [Canto 10, eli. 1

drinking water; api-also; biidhate-does not hinder; pibantam-while

drinking; tvat-mukha-ambhoja-cyutam-emanating from your lotus
mouth; hari-katha-amrtam-the nectar of topics concerning I<{�Qa..

TRANSLATION
Because of my vow on the verge of death, I have given up even
drinking water, yet because I am drinking the nectar of topics
about 1\.f'l!�a, which is flowing from the lotus mouth of Your Lord­
ship, my hunger and thirst, which are extremely difficult to bear,
cannot hinder me.
PURPORT
To prepare to meet death in seven days, Maharaja Parik�it gave up all
food and drink. As a human being, he was certainly both hungry and
thirsty, and therefore Sukadeva Gosvami might have wanted to stop nar­
rating the transcendental topics of I<{�Qa; but despite his fast, Maharaja
Parik�it was not at all fatigued. "The hunger and thirst from my fast do
not disturb me," he said. "Once when I felt very thirsty, I went to the
asrama of Samika Muni to drink water, but the muni did not supply it. I
therefore wrapped a dead snake over his shoulder, and that is why I was
cursed by the brahmar;w boy. Now, however, I am quite fit. I am not at
all disturbed by my hunger and thirst." This indicates that although on
the material platform there are disturbances from hunger and thirst, on
the spiritual platform there is no such thing as fatigue.
The entire world is suffering because of spiritual thirst. Every living
being is· Brahman, or spirit soul, and needs spiritual food to satisfy his
hunger and thirst. Unfortunately, however, the world is completely
unaware of the nectar of kr�r:ta-katha. The I<{�Qa consciousness move­
ment is therefore a boon to philosophers, religionists and people in
general. There is certainly a charming attraction in I<{�Qa and kr�r:ta­
kathii. Therefore the Absolute Truth is called I<{�Qa, the most attractive.
The word amrta is also an important reference to the moon, and the
word ambuja means "lotus." The pleasing moonshine and pleasing
fragrance of the lotus combined to bring pleasure to everyone hearing
�J.W-katha from the mouth of Sukadeva Gosvami. As it is said:

matir na kr�r:te parata}:t svato vii

mitho 'bhipadyeta grha-vratanam
Text 14] The Advent of Lord ��1,1a: Introduction 35

addnta-gobhir viSatiiril tamisram

puna/:1. puna.§ carvita-carvar;tiiniim

"Because of their uncontrolled senses, persons too addicted to ma­

terialistic life make progress toward hellish conditions and repeatedly
chew that which has already been chewed. Their inclinations toward
��IJ.a are never aroused, either by the instructions of others, by their
own efforts, or by a combination of both." (Bhiig. 7.5.30) At the present
moment, all of human society is engaged in the business of chewing the
chewed (puna/:1. puna.§ carvita-carva�niim). People are prepared to
undergo mrtyu-sarhsiira-vartmani, taking birth in one form, dying, ac­
cepting another form and dying again. To stop this repetition of birth
and death, kr�r;w.-kathii, or ��IJ.a consciousness, is absolutely necessary.
But unless one hears kr�r;w.-kathii from a realized soul like Sukadeva
Gosvami, one cannot relish the nectar of kr�r;w.-kathii, which puts an end
to all material fatigue, and enjoy the blissful life of transcendental exis­
tence. In relation to the ��Qa consciousness movement, we actually see
that those who have tasted the nectar of kr�r;w.-kathii lose all material
desires, whereas those who cannot understand ��IJ.a or kr�r;w.-kathii
regard the K:r�Qa conscious life as "brainwashing" and "mind control."
While the devotees enjoy spiritual bliss, the nondevotees are surprised
that the devotees have forgotten material hankerings..

TEXT 14
�rr�
•

� f;t�IR4 �� ��IG\
•

�ttl��:� �l;p.J ��lij¥.{·1

� t)WI'it� O.:z _.•mc:l
:z

btfi6J4il(f«<' �: ����II
sata uviica
evam niSamya bhrgu-nandana sadhu-viidam
vaiyiisaki/:1. sa bhagaviin atha V�1Ju-riitam
pratyarcya kr�r;w.-caritam kali-kalm�a-ghnaril
vyiihartum iirabhata bhiigavata-pradhiina/:1.
36 Srimad-Bhagavatam [Canto 10, Ch. 1

sutal;, uvac a-Siita Gosvami said; e vam-thus; niSamya-hearing;

bhrgu-nandana-0 son of the Bh:rgu dynasty, Saunaka; sadhu­
vadam-pious questions; vaiyasak ii;,-Sukadeva Gosvami, the son of
Vyasadeva; sal;,-he; bhagavan-the most powerful; atha-thus;
v�{tu-rdtam-unto Parik�it Maharaja, who was always protected by
Vi�1,1u; pratyarcya-offering him respectful obeisances; kr�{ta­
caritam-topics of Lord l(:r�1,1a; kali-kalm�a-ghnam-which diminish
the troubles of this age of Kali; vyahartum-to describe; arabhata­
began; bhagavata-pradhana i;,- Sukadeva Gosvami, the chief among the
pure devotees.
·

TRANSLATION
Siita Gosvami said: 0 son of Bh�gu [Saunaka J.l!lli], after
Sukadeva Gosvami, the most respectable devotee, the son of
Vyisadeva, heard the pious questions of Maharaja Parik!llit, he
thanked the King with great respect. Then he began to discourse
on topics concerning �!il�a, which are the remedy for all suffer­
ings in this age of Kali.

PURPORT
In this verse the words kr�{ta-caritam kali-kal�a-ghnam indicate
that the activities of Lord K:r�1,1a are certainly the greatest panacea for all
miseries, especially in this age of Kali. It is said that in Kali-yuga people
have only short lives, and they have no culture of spiritual consciousness.
If anyone is at all interested in spiritual culture, he is misled by many
bogus svamis and yogis who do not refer to kr�{ta-katha. Therefore most
people are unfortunate and disturbed by many calamities. Srila
Vyasadeva prepared Srimad-Bhagavatam at the request of Narada Muni
in order to give relief to the suffering people of this age (kali-kal�a­
ghnam). The l(:r�1,1a consciousness movement is seriously engaged in en­
lightening people through the pleasing topics of Srimad-Bhagavatam.
All over the world, the message of Sriniad-Bhagavatam and Bhagavad­
gitd is being accepted in all spheres of life, especially in advanced, edu-
cated circles. .
Srila Sukadeva Gosvami is described in this verse as bhagavata­
pradhanal;,, whereas Maharaja Parik�it is described as V�{tu-ratam. Both
Text 15] The Advent of Lord ���a: Introduction 37

words bear the same meaning; that is, Maharaja Parik.�it was a great
devotee of K:r��a, and Sukadeva Gosvami was also a great saintly person
and a great devotee of K:r��a. Combined together to present kr�r;ta-kathii,
they give great relief to suffering humanity.

anarthopa5amarh sa�ad
bhakti-yogam adho�aje
lokasyajanato vidvarilS
cakre satvata-samhitam

"The material miseries of the living entity, which are superfluous to

him, can be directly mitigated by the linking process of devotional ser­
vice. But the mass of people do not know this, and therefore the learned
Vyasadeva compiled this Vedic literature, Srimad-Bhiigavatam, which is
in relation to the Supreme Truth." (Bhag. 1.7.6) People in general are
unaware that the message of Srimad-Bhiigavatam can give all of human
society relief from the pangs of Kali-yuga (kali-kal�a-ghnam).

TEXT 15
���
Q+=qn;qqf�Hn
�f.{�€4 (I'SIMQ� I
€4� ij �' � �: ������
sri-suka uvaca
samyag vyavasita buddhis
tava rajar�i-sattama
vasudeva-kathiiyam te
yaj jata na�!hiki rati�

sri-suka� uvaca-Sri Sukadeva Gosvami said; samyak-completely;

vyavasita-fixed; buddhi�-intelligence; tava-of Your Majesty; raja­
r�i-sattama-0 best of rajar�is, saintly kings; vasudeva-kathayam-in
hearing about the topics of Vasudeva, K:r��a; te-your; yat-because;
jata-developed; na�!hiki-without cessation; rati�-attraction or
ecstatic devotional service.
38 Srimad-Bhigavatam (Canto 10, Ch. 1

TRANSLATION
Srila Sukadeva Gosvimi said: 0 Your Majesty, best of all saintly
kings, because you are greatly �ttracted to topics of Vasudeva, it is
certain that your intelligence is firmly fixed in spiritual under­
standing, which is the only true goal for humanity. Because that
attraction is unceasing, it is certainly sublime.

PURPORT
Kmta-katha is compulsory for the rajar$i, or executive head of
government. This is also mentioned in Bhagavad-gita (imam rajar$ayo
viduM. Unfortunately, however, in this age the governmental power is,
gradually being captured by third-class and fourth-class men who have
no spiritual understanding, and society is therefore very quickly becom­
ing degraded. Km:w-katha must be understood by the executive heads of
government, for otherwise how will people be happy and gain relief from
the pangs of materialistic life? One who has fixed his mind in ��I,la �on­
sciousness should be understood to have very sharp intelligence in
regard to the value of life. Maharaja Parik�it was rajar$i-sattama, the
best of all saintly kings, and Sukadeva Gosvami was muni-sattama, the
best of munis. Both of them were elevated because of their common in­
terest in km:ta-katha. The exalted position of the speaker and the
audience will be explained very nicely in the next verse. Kmw-katha is
so enlivening that Maharaja Parik�it forgot everything material, even his
personal comfort in relation to food and drink. This is an example of how
the ��1,1a consciousness movement should spread all over the world to
bring both the speaker and the audience to the transcendental platform
and back home, hack to Godhead.

TEXT 16

�Iff: ��'fi�( � � I
� � �·�140ft�� � ����II
�

vasudeva-katha-pra.Snall
puTU$drhs trin pundti hi
vaktaram pracchakam srotfrhs
tat-pada-salilam yatha
Text 17] The Advent of Lord .Kr't11.1a: Introduction 39

vasudeva-katha-pra§na�-questions about the pastimes and charac­

teristics of Vasudeva, Kt�?J:.la; pu � an-persons; trin-three; punati­
purify; hi-indeed; vaktaram-the speaker, such as Sukadeva Gosvami;
pracchakam-and an inquisitive hearer like Maharaja Parik�?it; srotrn­
and, between them, the listeners hearing about the topics; tat-pada­
salilam yatha -exactly as the entire world is purified by the Ganges
water emanating from the toe of Lord Vi�?J:.lU.

TRANSLATION
The Ganges, emanating from the toe of Lord Vi!lll_lU, purifies the
three worlds, the upper, middle and lower planetary systems.
Similarly, when one asks questions about the pastimes and charac­
teristics of Lord Vasudeva, .Kr'lll.la, three varieties of men are
purified: the speaker or preacher, he who inquires, and the people
in general who listen.

PURPORT

It is said, tasmiid gurum prapadyeta jijnasu� sreya uttamam

(Bhiig. 11.3.21). Those interested in understanding transcendental sub­
ject matters as the goal of life must approach the bona fide' spiritual
master. Tasmad gurum prapadyeta. One must surrender to such a guru,
who can give right information about Kt�?J:.la. Herein, Maharaja Parik�?it
has surrendered to the right personality, Sukadeva Gosvami, for en­
lightenment in vasudeva-katha. Vasudeva is the original Personality of
Godhead, who has unlimited spiritual activities. Srimad-Bhiigavatam is a
record of such activities, and Bhagavad-gita is the record of Vasudeva
speaking personally. Therefore, since the Kt�?J:.la consciousness move­
ment is full of vasudeva-katha, anyone who hears, anyone who joins the
movement and anyone who preaches will be purified.

TEXT 17

�l8i40lll��€ill41€6�16�: I
ma:za::::sT � ;mTlJi � � 11�\911
bhumir drpta-nrpa-vyaja­
daityanika-satayutai�
40 Srimad-Bhagavatam [Canto I 0, Ch. I

akranta bhuri-bharer:w
brahmar:wm sarar;tam yayau

bhum*-mother e�rth; drpta - puHed up; nrpa-vyaja-posing as

kings, or the supreme power personified in the state; daitya-of
demons; anika-of military phalanxes of soldiers; sata-ayutaib,-un­
limitedly, by many hundreds of thousands; akranta-being overbur­
dened; bhuri-bharer:w-by a burden of unnecessary fighting power;
brahmar:wm-unto Lord Brahma; sarar:wm-to take shelter; yayau­
went.

TRANSLATION
Once when mother earth was overburdened by hundreds of
thousands of military phalanxes of various conceited demons
dressed like kings, she approached Lord Brahmi for relief.

PURPORT
When the world is overburdened by unnecessary military arrange­
ments and when various demoniac kings are the executive heads of state,
this burden causes the appearance of the Supreme Personality of God­
head. As the Lord says in Bhagavad-gita (4. 7):

yada yada hi dharmasya

glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam s_rjamy aham

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
appear Myself." When the residents of this earth become atheistic and
godless, they descend to the status of animals like dogs and hogs, and
thus their only business is to hark among themselves. This is dharmasya
glan� deviation from the goal of life. Human life is meant for attaining
the highest perfection of :Kr�I).a consciousness, hut when people are .god­
less and the presidents or kings are unnecessarily puffed up with mili­
tary power, their business is to fight and increase the military strength of
Text 18] The Advent of Lord :Kr'l11.1a: Introduction 41

their different states. Nowadays, therefore, it appears that every state is

busy manufacturing atomic weapons to prepare for a third world war.
Such preparations are certainly unnecessary; they reflect the false pride
of the heads of state. The real business of a chief executive is to see to the
happiness of the mass of people by training them in ��1,1a consciousness
in different divisions of life. Catur-van:tyam maya sr�tam gu1J-a-karma­
vibhaga5a/:t (Bg. 4.13). A leader should train the people as brahmaTJ-llS,
�atriyas, vaiSyas and sadras and engage them in various occupational
duties, thus helping them progress toward ��I,la consciousness. Instead,
however, rogues and thieves in the guise of protectors arrange for a vot­
ing system, and in the name of democracy they come to power by hook or
crook and exploit the citizens. Even long, long ago, asuras, persons de­
void of God consciousness, became the heads of state, and now this is
happening again. The various states of the world are preoccupied with
arranging for military strength. Sometimes they spend sixty-five percent
of the government's revenue for this purpose. But why should people's
hard-earned money be spent in this way? Because of the present world
situation, K:r�1,1a has descended in the form of the ��1,1a consciousness
movement. This is quite natural, for without the ��1,1a consciousness
movement the world cannot be peaceful and happy.

TEXT 18
�ftcRu�..ffl�uf�it: I
aq�(11� � � Q¥i�l+t(J II� �II
gaur bhatvasru-mukhi khinna
krandanti karu1J-am vibho/:t
upasthitantike tasmai
vyasanam samavocata

gau/:t-the shape of a cow; bhUtva-assuming; a.Sru-mukhi-with

tears in the eyes; khinna-very much distressed; krandanti-weeping;
karuTJ-llm-piteously; vibho/:t-of Lord Brahma; upasthita-appeared;
antike-in front; tasmai-unto him (Lord Brahma); vyasanam-her
distress; samavocata-submitted.
42 Srimad-Bhagavatam (Canto 10, Ch.1

TRANSLATION
Mother earth assumed the form of a cow. Very much distressed,
with tears in her eyes, she appeared before Lord Brahmii and told
him about her misfortune.

TEXT 19

i1liT �%1 ����I

n. _!)
�
II III ..
t ajl(qtt(fit�: II��II
brahmii tad-upadhiiryiitha
saha devais tayii saha
jagiima sa-tri-nayanas
tirarh �ira-payo-nidheb,

brahmii-Lord Brahmii; tat - upad hiirya -understanding everything

rightly; atka-thereafter; saha-with; devaib,-the demigods; tayii
saha -with mother earth; jagama-approached; sa-tri-nayanab,-with
Lord Siva, who has three eyes; tiram-the shore; �ira-payab,-nidheb,­
of the ocean of milk.

TRANSLATION
Thereafter, having heard of the distress of mother earth, Lord
Brahmii, with mother earth, Lord Siva and all the other demigods,
approached the shore of the ocean of milk.

PURPORT
Mter Lord Brahmii understood the precarious condition of the earth,
he first visited the demigods headed by Lord lndra, who are in charge of
the various affairs of this universe, and Lord Siva, who is responsible for
annihilation. Both maintenance and annihilation go on perpetually,
under the order of the Supreme Personality of Godhead. As stated in
Bhagavad-gitii. (4.8), paritrii1Jiiya siidhuniirh viniiSiiya ca d�krtiim.
Those who are obedient to the laws of God are protected by different ser­
vants and demigods, whereas those who are undesirable are vanquished
by Lord Siva. Lord Brahma first met all the demigods, including Lord
Text 20] The Advent of Lord Kn�a: Introduction 43

Siva. Then, along with mother earth, they went to the shore of the ocean
of milk, where Lord Vi�1,1u lies on a white island, Svetadvipa.

TEXT 20

fi � � � T41Efifq( I
�� �"'-.ffi"' � Q+nmw: tt�oll
tatra gatvd jaganndtham
deva-devam vr�akapim
pur�am pur�a-saktena
upatasthe samahitab,

tatra-there (on the shore of the ocean of milk); gatvd-after going;

jaganndtham-unto the master of the entire universe, the Supreme
Being; deva-devam-the Supreme God of all gods; vr�akapim-the
Supreme Person, Vi�1,1u, who provides for everyone and dimin­
ishes everyone's suffering; pur�am-the Supreme Person; pur�a­
saktena-with the Vedic mantra known as Pur�a-sakta; upatasthe­
worshiped; samahitab,-with full attention.

TRANSLATION
After reaching the shore of the ocean of milk, the demigods
worshiped the Supreme Personality of Godhead, Lord Vi��u, the
master of the whole universe, the supreme God of all gods, who
provides for everyone and diminishes everyone's suffering. With
great attention, they worshiped Lord Vi��u, who lies on the ocean
of milk, by reciting the Vedic mantras known as the Puru�a-sukta.

PURPORT
The demigods, such as Lord Brahma, Lord Siva, King Indra, Candra
and Sfirya, are all subordinate to the Supreme Personality of Godhead.
Aside from the demigods, even in human society there are many influen­
tial personalities supervising various businesses or establishments.
Lord Vi�1,1u, however, is the God of gods (paramesvara). He is
parama-pu�a, the Supreme Being, Paramatma. As confirmed in the
44 Srimad-Bhiigavatam [Canto 10, Ch. 1

Brahma-samhita (5.1), iSvaratt paramatt kr�r:wtt sac-cld-animda­

vigrahatt: "J(r�Qa, known as Govinda, is the supreme controller. He has
an eternal, blissful, spiritual body." No one is equal to or greater than
the Supreme Personality of Godhead, and therefore He is described here
by many words: jagannatha, deva-deva, vr�akapi and purU$a. The
supremacy of Lord Vi�Qu is also confirmed in Bhagavad-gita (10.12) in
this statement by Arjuna:

param brahma param dhama

pavitram paramam bhavan
purU$arir. sasvatam divyam
adi-devam ajam vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and
purifier, the Absolute Truth and the eternal divine person. You are the
primal God, transcendental and original, and You are the unborn and all­
pervading beauty." J(r�Qa is adi-purU$a, the original Personality of God­
head (govindam adi-purU$aril tam aham bhajami). Vi�QU is a plenary
expansion of Lord J(r�Qa, and all the V�1Ju-tattvas are paramesvara,
deva-deva.

TEXT 21

fiR - � �.t+�,.,:

� �·ujij������� � 1
m &� it Pl?!61¥((1: �-
FN1�61+41�( �� +4T � II�� II
giram samadhau gagane samiritam
niSamya vedhas tridaSan uvaca ha
gam paurU$iril me sr1Jutamaratt punar
vidhiyatam asu tathaiva ma ciram

giram-a· vibration of words; samadhau-in trance; gagane-in the

sky; samiritam-vibrated; niSamya-hearing; vedhatt-Lord Brahmii;
tridaSan-unto the demigods; uvdca-said; ha -oh; gam -the order;
Text 21] The Advent of Lord ��Qa: Introduction 45

paur �im -received from the Supreme Person; me-from me; srouta­
just hear; amara�-0 demigods; puna�-again; v idhiyatam -execute;
asu-immediately; tatha eva-just so; ma-do not; ciram -delay.

TRANSLATION
While in trance, Lord Brahmii heard the words of Lord Vi�QU
vibrating in the sky. Thus he told the demigods: 0 demigods, hear
from me the order of �irodaka8iiyi Vi�QU, the Supreme Person,
and execute it attentively without delay.

PURPORT
It appears that the words of the Supreme Personality of Godhead can
be heard in trance by competent persons. Modern science gives us
telephones, by which one can hear sound vibrations from a distant place.
Similarly, although other persons cannot hear the words of Lord Vi�1,1u,
Lord Brahmii is able to hear the Lord's words within himself. This is con­
firmed in the beginning ofSrimad-Bhagavatam (1.1.1): tene brahma
hrda ya adi-kavaye. Adi-kavi is Lord Brahma. In the beginning of the
creation, Lord Brahmii received the instructions of Vedic knowledge
from Lord Vi�1,1u through the medium of the heart (hrda). The same
principle is confirmed herewith. While Brahmii was in trance, he was
able to hear the words of K�irodakasiiyi Vi�1,1u, and he carried the Lord's
message to the demigods. Similarly, in the beginning, Brahmii first
received the Vedic knowledge from the Supreme Personality of Godhead
through the core of the heart. In both instances the same process was
used in transmitting the message to Lord Brahma. In other words, al­
though Lord Vi�1,1u was invisible even to Lord Brahmii, Lord Brahmii
could hear Lord Vi�1,1u's words through the heart. The Supreme Per­
sonality of Godhead is invisible even to Lord Brahmii, yet He descends on
this earth and becomes visible to people in general. This is certainly an
act of His causeless mercy, but fools and nondevotees think that .i(r�1,1a is
an ordinary historical person. Because they think that the Lord is an
ordinary person like them, they are described as mfu)ha (avajananti
mam mfu)haM. The causeless mercy of the Supreme Personality of God­
head is neglected by such demoniac persons, who cannot understand the
instructions of Bhagavad-gita and who therefore misinterpret them.
46 Srimad-Bhigavatam (Canto 10, Ch. 1

TEXT 22

'i� �'lffl 'i4(1\ii!U

�q ff:(�tirtq':trit�11i(
Q' tllct§jWti ri'�Jq(:
m:a::;:uamn
�� �����II
puraiva purhsavadhrto dhara-jvaro
bhavadbhir amsair yadU§upajanyatam
sa yavad urvya bharam iSvaresvara/:t
sva-kala-saktya /cyapayams cared bhuvi

pura-even before this; eva-indeed; purhsa-by the Supreme Per­

sonality of Godhead; avadhrta/:t-was certainly known; dhara-jvara/:t­
the distress on the earth; bhavadbhi/:t-by your good selves; amsai/:t­
expanding as plenary portions; yadU§u-in the family of King Yadu;
upajanyatam-take your birth and appear there; sal)-He (the Supreme
Personality of Godhead); yavat-as long as; urvyal)-of the earth;
bharam-the burden; iSvara-iSvara/:t-the Lord of lords; sva-kala­
saktya-by His own potency the time factor; /cyapayan-diminishing;
caret-should move; bhuvi-on the surface of the earth.

TRANSLATION
Lord Brahma informed the demigods: Before we submitted our
petition to the Lord, He was already aware of the distress on earth.
Consequently, for as long as the Lord moves on earth to diminish
its burden by His own potency. in the form of time, all of you
demigods should appear through plenary portions as sons and
grandsons in the family of the Yadus.

PURPORT
As stated in the Brahma-samhita (5.39):

ramadi-mart�u kala-niyamena t�than

nanavataram akarod bhuvane$U kintu
Text 23] The Advent of Lord ��I].a: Introduction 47

kr�TJatt svayam samabhavat paramatt pumiin yo

govindam iidi-pur�am tam aham bhajami

"I worship the Supreme Personality of Godhead, Govinda, who is always

situated in various incarnations such as Rama, N:rsimha and many subin­
carnations as well, but who is the original Personality of Godhead,
known as K:r��a, and who incarnates personally also."
In this verse from Srimad-Bhiigavatam we find the words puraiva
pumsiivadhrto dharii-jvaratt. The word pumsii refers to K:r��a, who was
already aware of how the whole world was suffering because of the in­
crease of demons. Without reference to the supreme power of the Per­
sonality of Godhead, demons assert themselves to be independent kings
and presidents, and thus they create a disturbance by increasing their
military power. When such disturbances are very prominent, K:r��a ap­
pears. At present also, various demoniac states all over the world are in­
creasing their military power in many ways, and the whole situation has
become distressful. Therefore K:r��a has appeared by His name, in the
Hare K:r��a movement, which will certainly diminish the burden of the
world. Philosophers, religionists, and people in general must take to this
movement very seriously, for man-made plans and devices will not help
bring peace on earth. The transcendental sound Hare K:r��a is not dif­
ferent from the person K:r��a.

nama cintiimar:titt kr�r:taS

caitanya-rasa-vigrahatt
pilrTJatt suddho nitya-mukto
'bhinnatviin niima-niiminott
(Padma PuriiTJa)

There is no difference between the sound Hare K:r��a and K:r��a the
person.

TEXT 23
_m'OLn�
� �fol. �'{: t«: 1
::ot\u,;. ijRSf�l� �� ffi�� : ������
48 Srimad-Bhagavatam [Canto 10, Ch. 1

vasudeva-grhe sa�iid
bhagaviin purU§a}J, parab,
jan4yate tat-priyartham
sambhavantu sura-striya}J,

vasudeva-grhe-in the house of Vasudeva (who would be the father of

Kt�I).a when the Lord appeared); sii�iit-personally; bhagaviin-the
Supreme Personality of Godhead, who has full potency; purU§a}J,-the
original person; parab,-who is transcendental; jan4yate-will appear;
tat-priya-artham-and for His satisfaction; sambhavantu-should take
birth; sura-striyab,-all the wives of the demigods.

TRANSLATION
The Supreme Personality of Godhead, Sri �!llr;ta, who has full
potency, will personally appear as the son of Vasudeva. Therefore
all the wives of the demigods should also appear in order to satisfy
Him.

PURPORT
In Bhagavad-gitii (4.9) the Lord says, tyaktvii deham punar janma
naiti miim eti: after giving up the material body, the devotee of the Lord
returns home, back to Godhead. This means that the devotee is first
transferred to the particular universe where the Lord is at that time stay­
ing to exhibit His pastimes. There are innumerable universes, and the
Lord is appearing in one of these universes at every moment. Therefore
His pastimes are called nitya-lild, eternal pastimes. The Lord's ap­
pearance as a child in the house of Devaki takes place continuously in
one universe after another. Therefore, the devotee is first transferred to
that particular universe where the pastimes of the Lord are current. As
stated in Bhagavad-gitii, even if a devotee does not complete the course
of devotional service, he enjoys the happiness of the heavenly planets,
where the most pious people dwell, and then takes birth in the house of a
suci or srimiin, a pious brahma7J.a or a wealthy vaiSya (suciniim srimatiim
gehe yoga-bhr�to 'bhijayate). Thus a pure devotee, even if unable to
execute devotional service completely, is transferred to the upper plan­
etary system, where pious people reside. From there, if his devotional
Text 24] The Advent of Lord �!1I}.a: Introduction 49

service is complete, such a devotee is transferred to the place where the

Lord's pastimes are going on. Herein it is said, sambhavantu sura­
striyab,. Sura-stri, the women of the heavenly planets, were thus ordered
to appear in the Yadu dynasty in Vrndavana to enrich the pastimes of
Lord :l<rt?Q.a. These sura-stri, when further trained to live with :l<r�?Q.a,
would be transferred to the original Goloka Vrndavana. During Lord
:l<r�?Q.a's pastimes within this world, the sura-stri were to appear in dif­
ferent ways in different families to give pleasure to the Lord, just so that
they would be fully trained before going to the eternal Goloka
Vrndavana. With the association of Lord :l<rt?Q.a, either at Dvaraka-puri,
Mathura-puri or Vrndavana, they would certainly return home, back to
Godhead. Among the sura-stri, the women of the heavenly planets, there
are many devotees, such as the mother of the Upendra incarnation
of :l<r�?Q.a. It was such devoted women who were called for in this
connection.

TEXT 24

'41WEIWSI.,;:ij : (1�('1'4�.,: �"' I

qffl � � �: R.t�RJ�qtll ����"
vasudeva-kalanantab­
sahasra-vadana(l svartil
agrato bhavita devo
hareb priya-cikJ�aya

vasudeva-kala anantab-the plenary expansion of Lord Kr•Q.a known

as Anantildeva or Sailkar,aQ.a Ananta, the all-pervasive incarnation of
the Supreme Lord; sahasra-vadanab,-having thousands of hoods;
svarQ.I-fu lly independent; agratab-previously; bhavita-will appear;
deva(t-the Lord; hare(t-of Lord KnQ.a; priya-cikJr�ya-with the
desire to act for the pleasure.

TRANSLATION
The foremost manifestation of Knq.a is Sailkartaq.a, who is
known as Ananta. He is the origin of all incarnations within this
50 Srimad-Bhagavatam [Canto 10, Ch. 1

material world. Previous to the appearance of Lord �fJ].a, this

original SailkartaJ].a will appear as Baladeva, just to please the
Supreme Lord �J].a in His transcendental pastimes.

PURPORT
Sri Baladeva is the Supreme Personality of Godhead Himself. He is
equal in supremacy to the Supreme Godhead, yet wherever Kt,Qa ap­
pears, Sri Baladeva appears as His brother, sometimes elder and some­
times younger. When Kt,Qa appears, all His plenary expansions and
other incarnations appear with Him. This is elaborately explained in
Caitanya-caritamrta. This time, Baladeva would appear before Kt,Qa as
Kt,Qa's elder brother.

TEXT 25

fci&Jil+i�l � ;;p;n �+Iii��·ij � I

a11nm !JW'Ii�wt mt� � ������

v4r:wr maya bhagavati

yaya sammohitam jagat
ad4ta prabhur_uimsena
kiiryarthe sambhav4yati

v4r:wb- maya-the potency of the Supreme Personality of Godhead,

Vi,Qu; bhagavati-as good as Bhagaviin and therefore known as
Bhagavati; yaya-by whom; sammohitam-captivated; jagat-all the
worlds, both material and spiritual; ad4ta-being ordered; prabhurJ-a­
by the master; amsena-with her different potential factors; karya­
arthe-for executing business; sambhav4yati-would also appear.

TRANSLATION
The potency of the Lord, known as vi,J].u-maya, who is as good
as the Supreme Personality of Godhead, will also appear with Lord
�,J].a. This potency, acting in different capacities, captivates all
the worlds, both material and spiritual. At the request of her
master, she will appear with her different potencies in order to
execute the work of the Lord.
Text 25] The Advent of Lord .Kr��a: Introduction 51

PURPORT
Parasya saktir vividhaiva srayate (Svetasvatara Upani$ad 6.8). In the
Vedas it is said that the potencies of the Supreme Personality of Godhead
are called by different names, such as yogamiiyii and mahiimiiyii.
Ultimately, however, the Lord's potency is one, exactly as electric
potency is one although it can act both to cool and to heat. The Lord's
potency acts in both the spiritual and material worlds. In the spiritual
world the Lord's potency works as yogamiiyii, and in the material world
the same potency works as mahiimiiyii, exactly as electricity works in
both a heater and a cooler. In the material world, this potency, working
as mahiimayii, acts upon the conditioned souls to deprive them more and
more of devotional service. It is said, yayii sammohito jiva iitmiinam tri­
gu'{liitmakam. In the material world the conditioned soul thinks of him­
self as a product of tri-gur;r,a, the three modes of material nature. This is
the bodily conception of life. Because of associating with the three gur;r,as
of the material potency, everyone identifies himself with his body. Some­
one is thinking he is a briihmar;r,a, someone a k$atriya, and someone a
vaiSya or sadra. Actually, however, one is neither a brahma1Ja, a
k$atriya, a vaiSya nor a sadra; one is part and parcel of the Supreme
Lord (mamaivamsaM, but because of being covered by the material en­
ergy, mahiimiiyii, one identifies himself in these different ways. When
the conditioned soul becomes liberated, however, he thinks himself an
eternal servant of Kt�I)a. ]ivera 'svarapa' haya-kr�TJ-era 'nitya-dasa.'
When he comes to that position, the same potency, acting as yogamiiyii,
increasingly helps him become purified and devote his energy to the
service of the Lord.
In either case, whether the soul is conditioned or liberated, the Lord is
supreme. As stated in Bhagavad-gitii (9.10), mayiidhyak$er;r,a prakrti/:t
sayate sa-cariicaram: it is by the order of the Supreme Personality of
Godhead that the material energy, mahiimiiyii, works upon the condi­
tioned soul.

prakrte/:t kriyamii1Jiini
gur;r,ai/:t karmiiTJi sarva§a/:t
aharikara-vimW;lhiitmii
kartiiham iti manyate
52 Srimad-Bhagavatam [Canto 10, Ch. 1

"The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities which are in
actuality carried out by nature." (Bg. 3.27) Within conditioned life, no
one has freedom, but because one is bewildered, being subject to the rule
of mahamaya, one foolishly thinks himself independent (aharikiira­
vimii4hatma kartaham iti manyate). But when the conditioned soul be­
comes liberated by executing devotional service, he is given a greater and
greater chance to relish a relationship with the Supreme Personality of
Godhead in different transcendental statuses, such as diisya-rasa,
sakhya-rasa, vatsalya-rasa and madhurya-rasa.
Thus the Lord's potency, vi$r;tu-maya, has two features-avarar;tikii
and unmukha. When the Lord appeared, His potency came with Him and
acted in different ways. She acted as yogamaya with Yasoda, Devaki and
other intimate relations of the Lord, and she acted in a different way with
Kamsa, Salva and other asuras. By the order of Lord K{�Qa, His potency
yogamaya came with Him and exhibited different activities according to
the time and circumstances. Karyarthe sambhavi$yati. Yogamaya acted
differently to execute different purposes desired by the Lord. As con­
firmed in Bhagavad-gita (9.13), mahatmanas tu maril partha daiviril
prakrtim asrita(l. The mahatmas, who fully surrender to the lotus feet of
the Lord, are directed by yogamaya, whereas the duratmas, those who
are devoid of devotional service, are directed by mahamaya.

TEXT 26

�fi JlfR
s-.ncr?lx.nall:llna:s �i: 1
311� � � �: ��� '«" �qt II�� II
sri-suka uvaca
ity adiSyamara-gar;tan
prajapati-patir vibhu(l
asvasya ca mahiril girbhi(l
sva-dhama paramaril yayau

sri-suka(l uvaca-Sri Sukadeva Gosvami said; iti-thus; adiSya­

after informing; amara-gar;tan-all the demigods; prajapati-pati(l-
Text 28] The Advent of Lord �11r;1a: Introduction 53

Lord Brahma, the master of the Prajapatis; vibhub,-all-powerful;

asvasya-after pacifying; ca-also; mahim-mother earth; girbhib-­
by sweet words; sva-dhama-his own planet, known as Brahmaloka;
paramam-the best (within the universe); yayau-returned.

TRANSLATION
Sukadeva Gosvimi continued: After thus advising the demigods
and pacifying mother earth, the very powerful Lord Brahmii, who
is the master of all other Prajiipatis and is therefore known as
Prajiipati-pati, returned to his own abode, Brahmaloka.

TEXT 27

�;i) ��qf6491(1'41'4(1'1_ �� I
'ft'IYI5ia_znA:sZ� ftlq�(� � � ���\911

silraseno yadupatir
mathuram avasan purim
mathurafi chilrasenams ca
v�ayan bubhuje pura

silrasenab,-King Surasena; yadu-patib,-the chief of the Yadu

dynasty; mathuram-at the place known as Mathura; avasan-went to
live; purim-in that city; mathuran-at the place known as the Mathura
district; silrasenan ca-and the place known as Surasena; v�ayan­
such kingdoms; bubhuje-enjoyed; pura-formerly.

TRANSLATION
Formerly, Surasena, the chief of the Yadu dynasty, had gone to
live in the city of Mathurii. There he enjoyed the places known as
Mathura and Surasena.

TEXT 28
� ffiJ: � (14�ta:� I
� � � � df.t�eil �: ����II
54 Srimad-Bhagavatam [Canto 10, Ch. 1

rajadhani tata/:J, sabhat

sarva-yadava-bhabhujam
mathura bhagavan yatra
nityam sannihito hari/:J,

rajadhani-the capital; tata/:J,-from that time; sa-the coun­

try and the city known as Mathura; abhat -became; sarva-yadava­
bhabhujam-of all the kings who appeared in the Yadu dynasty;
mathura-the place known as Mathura; bhagavan-the Supreme Per­
sonality of Godhead; yatra-wherein ; nityam-eternally; sannihita/:J,­
intimately connected, living eternally; hari/:J,-the Lord, the Supreme
Personality of Godhead.

TRANSLATION
Since that time, the city of Mathuri had been the capital of all
the kings of the Yadu dynasty. The city and district of Mathuri are
very intimately connected with :Kf'J}.a, for Lord :Kf'J}.a lives there
eternally.
PURPORT
It is understood that Mathura City is the transcendental abode of Lord
l(r�1,1a; it is not an ordinary material city, for it is eternally connected
with the Supreme Personality of Godhead. Vtndavana is within the
jurisdiction of Mathura, and it still continues to exist. Because Mathurii
and Vtndavana are intimately connected with l(r�1,1a eternally, it is said
that Lord l(r�1,1a never leaves VJ;ndavana (vrndavanam parityajya
padam ekam na gacchati). At present, the place known as Vtndavana, in
the district of Mathura, continues its position as a transcendental place,
and certainly anyone who goes there becomes transcendentally purified.
Navadvipa-dhama is also intimately connected with Vrajabhfimi. Srila
Narottama dasa Thakura therefore says:

sri gaw:)a-maTJ4ala-bhami, yeba jane cintamarJi,

ta 'ra haya vrajabhame vasa

"Vrajabhumi" refers to Mathura-VJ;ndavana, and Gau<}.a-mal,l<}.ala­

bhfimi includes Navadvipa. These two places are nondifferent. There-
Text 29] The Advent of Lord .Kr�tn:..,a: Introduction 55

fore, anyone living in Navadvipa-dhama, knowing 1<{�1,1a and Sri

Caitanya Mahaprabhu to be the same personality, lives in Vrajabhumi,
Mathura-V:rndavana. The Lord has. made it convenient for the condi­
tioned soul to live in Mathura, V:rndavana and Navadvipa and thus be
directly connected with the Supreme Personality of Godhead. Simply by
living in these places, one can immediately come in contact with the
Lord. There are many devotees who vow never to leave V:rndavana and
Mathura. This is undoubtedly a good vow, but if one leaves V:rndavana,
Mathura or Navadvipa-dhama for the service of the Lord, he is not dis­
connected from the Supreme Personality of Godhead. At any rate, we
must understand the transcendental importance of Mathura-V:rndavana
and Navadvipa-dhama. Anyone who executes devotional service in these
places certainly goes back home, back to Godhead, after giving up his
body. Thus the words mathura bhagavan yatra nityam sannihito haritt
are particularly important. A devotee should fully utilize this instruction
to the best of his ability. Whenever the Supreme Lord personally ap­
pears, He appears in Mathura because of His intimate connection with
this place. Therefore although Mathura and V:rndavana are situated on
this planet earth, they are transcendental abodes of the Lord.

TEXT 29

m � €6���1R��t�: ,11a( : 1
� � � wttOT �� 11��11
tasyam tu karhicic chaurir
vasudevatt krtodvahatt
devakya suryaya sardham
prayar:te ratham aruhat

tasyam--in that place known as Mathura; tu-indeed; karhicit­

some time ago; sauritt-the demigod, descendant of Su.ra; vasudevatt­
who appeared as Vasudeva; krta-udvahatt-after being married;
devakya-Devaki; suryaya-his newly married wife; siirdham-along
with; prayar:r-e-for returning home; ratham-the chariot; aruhat­
mounted.
56 Srimad-Bhagavatam [Canto 10, Ch. 1

TRANSLATION
Some time ago, Vasudeva, who belonged to the demigod family
[or to the Sura dynasty], married Devaki. After the marriage, he
mounted his chariot to return home with his newly married wife.

TEXT 30

·�nl�ortwr : �: �: f!ltt�€fit�ttl 1
� � �Jm: � �ij'6t?t: II� oil
ugrasena-suta� kamsa�
svasu� priya-cikir$aya
ra5min hayanam jagraha
raukmai ratha-satair vrta�

ugrasena-suta�-the son of Ugrasena; kamsa�-by the name Karhsa;

svasu�-of his own sister Devaki; priya-cikir$aya-to please her on the
occasion of her marriage; ra§min-the reins; hayanam-of the horses;
jagraha - took; raukmai� - made of gold; ratha-satai�-by hundreds of
chariots; vrta�-surrounded.

TRANSLATION
Kamsa, the son of King Ugrasena, in order to please his sister
Devaki on the occasion of her marriage, took charge of the reins of
the horses and became the chariot driver. He was surrounded by
hundreds of golden chariots.

TEXTS 31-32

�:� � � ''f+tl�"tl'( I
3llfll"tl+twf m oo;ri � �'f!�d'( II�� II
i(l41ortf ijf+tl(lulf i. � ('t'f{'S,tt I
� �: � � ��: ������
catu�-satam paribarham
gajanam hema-malinam
Text 32] The Advent of Lord Kt��a: Introduction 57

a.Svanam ayutam sardham

rathanam ca tri-�at-satam

dasinam sukumarirJaril
dve sate samalankrte
duhitre devakalt priidad
yane duhitr-vatsalalt

catult-satam-four hundred; paribarham-dowry; gajanam-of

elephants; hema-malinam-decorated with g�J.rlands of gold; a.Sva­
nam-of horses; ayutam-ten thousand; sardham-along with;
rathanam-of chariots; ca-and; tri-�at-satam-three times six hun­
dred (eighteen hundred); dasinam-of maidservants; su-kumarifJiim­
very young and beautiful unmarried girls; dve-two; sate-hundred;
samalankrte-fully decorated with ornaments; duhitre-unto his
daughter; devakalt-King Devaka; pradat-gave as a gift; yane-while
going away; duhitr-vatsalalt-who was very fond of his daughter
Devaki.

TRANSLATION
Devaki's father, King Devaka, was very much affectionate to his
daughter. Therefore, while she and her husband were leaving
home, he gave her a dowry of four hundred elephants nicely deco­
rated with golden garlands. He also gave ten thousand horses,
eighteen hundred chariots, and two hundred very beautiful young
maidservants, fully decorated with ornaments.

PURPORT
The system of giving a dowry to one's daughter has existed in Vedic
civilization for a very long time. Even today, following the same system,
a father who has money will give his daughter an opulent dowry. A
daughter would never inherit the property of her father, and therefore
an affectionate father, during the marriage of his daughter, would give
her as much as possible. A dowry, therefore, is never illegal according to
the Vedic system. Here, of course, the gift offered as a dowry by Devaka
to Devaki was not ordinary. Because Devaka was a king, he gave a dowry
58 Srimad-Bhagavatam [Canto 10, Ch. 1

quite suitable to his royal position. Even an ordinary man, especially a

high-class brahmalJ-a, lcyatriya or vaiSya, is supposed to give his
daughter a liberal dowry. Immediately after the marriage, the daughter
goes to her husband's house, and it is also a custom for the brother of the
bride to accompany his sister and brother-in-law to exhibit affection for
her. This system was followed by Karilsa. These are all old customs in the
society of van;tii§rama-dharma, which is now wrongly designated as
Hindu. These long-standing customs are nicely described here.

TEXT 33

�-([��·�· ��� a�:

.. �"� I
asJ;unlla:Li 616' ��il: ������II
sarikha-turya-mrdarigas ca
nedur dundubhaya/:1, samam
prayaTJ-a-prakrame tata
vara-vadhvo/:1, sumarigalam

sarikha-conchshells; tllrya-bugles; mrdariga/:1,-drums; ca-also;

nedu/:1,-vibrated; dundubhaya/:1,-kettledrums; samam-in concert;
prayaTJ-a-prakrame-at the time of departure; tata-0 beloved son;
vara-vadhvo/:1,-of the bridegroom and the bride; su-marigalam-for
the purpos� of their auspicious departure.

TRANSLATION
0 beloved son, Maharaja Parik11it, when the bride and bride­
groom were ready to start, conchshells, bugles, drums and ket­
tledrums all vibrated in concert for their auspicious departure.

TEXT 34

� SBifi:uj mll11QII6:1�1U(etl� I
�nn a::; PWR � �� tiT �ij',s;$:'( Jl � 'd II
pathi pragrahi1J,am kamsam
ab�yahasarira-vak
Text 35] The Advent of Lord �fl1,1a: Introduction 59

asyas tvam O-$!amo garbho

hanta yam vahase 'budha

pathi-on the way; pragrahir;wm-who was managing the reins of the

horses; kamsam-unto Kamsa; abhd$ya-addressing; aha-said; a­
sartra-vak-a voice coming from someone whose body was invisible;
asya� -of this girl (Devaki); tvam-you; Q.$tama�-the eighth; gar­
bha �- pregnancy; hanta-killer; yam-her whom; vahase-you are
carrying; abudha-you foolish rascal.

TRANSLATION
While Kamsa, controlling the reins of the horses, was driv­
ing the chariot along the way, an unembodied voice addressed
him, "You foolish rascal, the eighth child of the woman you are
carrying will kill you!"
PURPORT
The omen spoke of Q.$/amo garbha�, referring to the eighth preg­
nancy, but did not clearly say whether the child was to be a son or a
daughter. Even if Kamsa were to see that the eighth child of Devaki was
a daughter, he should have no doubt that the eighth child was to kill him.
According to the ViSva-kosa dictionary, the word garbha means
"embryo" and also arbhaka, or "child." Kamsa was affectionate toward
his sister, and therefore he had become the chariot driver to carry her
and his brother-in-law to their home. The demigods, however, did not
want Kamsa to be affectionate toward Devaki, and therefore, from an
unseen position, they encouraged Kamsa to offend her. Moreover, the six
sons of Marici had been cursed to take birth from the womb of Devaki,
and upon being killed by Kamsa they would be d�livered. When Devaki
understood that Kamsa would he killed by the Supreme Personality of
Godhead, who would appear from her womb, she felt great joy. The word
vahase is also significant because it indicates that the ominous vibration
condemned Kamsa for acting just like a beast of burden by carrying his
enemy's mother.
TEXT 35
..... ...._ . .

�: � ��: qm � f�ql('l.-.: I
��� m\.qdQ(:�s� 11�'-\11
60 Srimad-Bhagavatam [Canto 10, Ch. 1

ity ukta/.1- sa khala/.1- papo

bhojanam kula-pamsana/.1-
bhaginim hantum arabdham
khal)ga-paTJ-i/.1- kace 'grahit

iti ukta/.1--thus being addressed; sa/.1--he (Karilsa); khala/.1--en­

vious; papa/.1--sinful; bhojanam-of the Bhoja dynasty; kula­
pamsanal)-one who can degrade the reputation of his family;
bhaginim-unto his sister; hantum arabdham-being inclined to kill;
khal)ga parJ-i/.1--taking a sword in his hand; kace-hair; agrahit­
-

took up.

TRANSLATION
Kamsa was a condemned personality in the Bhoja dynasty he­
cause he was envious and sinful. Therefore, upon hearing this
omen from the sky, he caught hold of his sister's hair with his left
hand and took up his sword with his right hand to sever her head
from her body.

PURPORT
Kamsa was driving the chariot and controlling the reins with his left
hand, but as soon as he heard the omen that his sister's eighth child
would kill him, he gave up the r�ins, caught hold of his sister's hair, and
with his right hand took up a sword to kill her. Before, he had been so
affectionate that he was acting as his sister's chariot driver, but as soon as
he heard that his self-interest or his life was at risk, he forgot all affec­
tion for her and immediately became a great enemy. This is the nature of
demons. No one should trust a demon, despite any amount of affection.
Aside from this, a king, a politician or a woman cannot be trusted, since
they can do anything abominable for their personal interest. CiiQakya
PaQQita therefore says, vi.Svaso naiva kartavya/.1- str�u raja-kule$U ca.

TEXT 36

� � � �"''
�� �NFI � qf(('{l'*41.t'i ����II
Text 37] The Advent of Lord �!ii�a: Introduction 61

tam jugupsita-karmar:tam
nrsamsam nirapatrapam
vasudevo maha-bhaga
uvaca parisantvayan

tam-unto him (Ka�sa); jugupsita-karmar:tam-who was ready to

commit such an offensive act; nrsamsam-very cruel; nirapatrapam­
shameless; vasudeva�- Vasudeva; maha-bhaga�-the greatly fortu­
nate father of Vasudeva; uvaca-said; parisantvayan- pacifying.

TRANSLATION
Wanting to pacify Kamsa, who was so cruel and envious that he
was shamelessly ready to kill his sister, the great soul Vasudeva,
who was to be the father of �!ii�a, spoke to him in the following
words.

PURPORT
Vasudeva, who was to be the father of �!?I.J.a, is described here as
maha-bhaga, a very upright and s9ber personality, because although
Kamsa was ready to kill Vasudeva's wife, Vasudeva remained sober and
unagitated. In a peaceful attitude, Vasudeva began to address Kamsa by
putting forward reasonable arguments. Vasudeva was a great personality
because he knew how to pacify a cruel person and how to forgive even
the bitterest enemy. One who is fortunate is never caught, even by tigers
or snakes.
TEXT 37

wT<iff� 3'q1'fl
(\ �� '"'
�IEI"Iqgo1: ��� l4rr.:l:::n'lq�
:t �� ���: I
ij' � � � �qQ(I(q4fill ll�\91l
sri-vasudeva uvaca
slaghaniya-gur:ta� surair
bhavan bhoja-ya§askara�
sa katham bhaginim hanyat
striyam udvaha-parvar:ti
62 Srimad-Bhagavatam (Canto 10, Ch. 1

sri-vasudeva� uvaca-the great personality Vasudeva said; slagha­

niya-gu��-a person who possesses praiseworthy qualities; surai�-by
great heroes; bhaviin-your good self; bhoja-ya§a�-kara�-a brilliant
star in the Bhoja dynasty; sa�-one such as your good self; katham­
how; bhaginim-your sister; hanyiit-can kill; striyam-especially a
woman; udviiha-parva"Q-i-at the time of the marriage ceremony.

TRANSLATION
Vasudeva said: My dear brother-in-law Karilsa, you are the pride
of your family, the Bhoja dynasty, and great heroes praise your
qualities. How could such a qualified person as you kill a woman,
your own sister, especially on the occasion of her marriage?

PURPORT
According to Vedic principles, a briihma�, an old man, a woman, a
child or a cow cannot be killed under any circumstances. Vasudeva
stressed that Devaki was not only a woman but a member of Kaxhsa's
family. Because she was now married to Vasudeva, she was para-stri,
another man's wife, and if such a woman were killed, not only would
Kaxhsa be implicated in sinful activities, but his reputation as king of the
Bhoja dynasty would be damaged. Thus Vasudeva tried in many ways to
convince Kaxhsa in order to stop him from killing Devaki.

TEXT 38

11 � � � �J
nd am:sZ

31'-1 tf�R � � 511fUiwtf�: ������

mrtyur janmavatiim vira

dehena saha jiiyate
adya viibda-satiinte vii
mrtyur vai prii"Q-iniim dhruva�

mrtyu�-death; janma-vatiim-of the living entities who have taken

birth; vira-0 great hero; dehena saha-along with the body; jiiyate­
is born (one who has taken birth is sure to die); adya-today; vii-
Text 39] The Advent of Lord ���a: Introduction 63

either; abda-sata-of hundreds of years; ante-at the end; va-or;

mrtyu�-death; vai-indeed; praJJ-indm-for every living entity;
dhruva�-is assured.

TRANSLATION
0 great hero, one who takes birth is sure to die, for death is
born with the body. One may die today or after hundreds of years,
but death is sure for every living entity.

PURPORT
Vasudeva wanted to impress upon Kamsa that although Kamsa feared
dying and therefore wanted to kill even a woman, he could not avoid
death. Death is sure. Why then should Kamsa do something that would
be detrimental to his reputation and that of his family? As confirmed in
Bhagavad-gita (2.27):

jatasya hi dhruvo mrtyur

dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi

"For one who has taken his birth, death is certain; and for one who is
dead, birth is certain. Therefore, in the unavoidable discharge of your
duty, you should not lament." One should not fear death. Rather, one
should prepare oneself for the next birth. One should utilize one's time
in this human form to end the process of birth and death. It is not that to
save oneself from death one should entangle oneself in sinful activities.
This is not good.

TEXT 39

� q'9i)�¥(·q� � t;¥(t�•nStt� : 1
a:tiW{I('4�Sflq � � �: ����II
dehe paficatvam apanne
dehi karmanugo 'va§a�
64 Srimad-Bhigavatam (Canto 10, Ch. 1

dehantaram anuprapya
praktanam tyajate vapu/.t

dehe-when the body; paficatvam iipanne-turns into five elements;

dehi-the proprietor of the body, the living being; karma-anuga/.t­
following the reactions of his own fruitive activities; avasa/.t-spon­
taneously, automatically; deha-antaram-another body (made of ma­
terial elements); anupriipya-receiving as a result; priiktanam-the
former; tyajate-gives up; vapu/.t-body.

TRANSLATION
When the present body turns to dust and is again reduced to five
elements-earth, water, fire, air and ether-the proprietor of the
body, the living being, automatically receives another body of ma­
terial elements according to his fruitive activities. Whtm the next
body is obtained, he gives up the present body.

PURPORT
This is confirmed in Bhagavad-gitii, which presents the beginning of
spiritual understanding.

dehino 'smin yathii dehe

kaumiiram yauvanam jarii
tatha dehantara-priiptir
dhiras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) A per­
son or an animal is not the material body; rather, the material body is the
covering of the living being. Bhagavad-gitii compares the body to a dress
and elaborately explains how one changes dresses one after another. The
same Vedic knowledge is confirmed here. The living being, the soul, is
constantly changing bodies one after another. Even in the present life,
the body changes from childhood to boyhood, from boyhood to youth,
and from youth to old age; similarly, when the body is too old to con­
tinue, the living being gives up this body and, by the laws of nature,
Text 40) The Advent of Lord Kr��a: Introduction 65

automatically gets another body according to his fruitive activities,

desires and ambitions. The laws of nature control this sequence, and
therefore as long as the living entity is under the control of the external,
material energy, the process of bodily change takes place automatically,
according to one's fruitive activities. Vasudeva therefore wanted to im­
press upon Karhsa that if he committed this sinful act of killing a woman,
in his next life he would certainly get a material body still more condi­
tioned to the sufferings of material existence. Thus Vasudeva advised
Karhsa not to commit sinful activities.
One who commits sinful activities because of ignorance, tamo-gur:w,
obtains a lower body. Karar:tarit gur:w-sango 'sya sad-asad-yoni-janmasu
(Bg. 13.22). There are hundreds and thousands of different species of
life. Why are there higher and lower bodies? One receives these bodies
according to the contaminations of material nature. If in this life one is
contaminated by the mode of ignorance and sinful activities (d�krti), in
the next life, by the laws of nature, one will certainly get a body full of
suffering. The laws of nature are not subservient to the whimsical
desires of the conditioned soul. Our endeavor, therefore, should be to
associate always with sattva-gur:w and not indulge in rajo-gur:w or tamo­
gur:w (rajas-tamo-bhava/:t). Lusty desires and greed keep the living en­
tity perpetually in ignorance and prevent him from being elevated to the
platform of sattva-gur:ta or suddha-sattva-gur:w. One is advised to be
situated in suddha-sattva-gur:w, devotional service, for thus one is im­
mune to the reactions of the three modes of material nature.

TEXT 40

�� • � •t+4Rt I
� «<l'st�1i64 � .�••ftl mnll\loll

vrajarits ti$than padaikena

yathaivaikena gacchati
yatha trr:w-jalaukaivarit
dehi karma-gatirit gata/:t

vrajan-a person, while traveling on the road; ti.$than-while stand­

ing; pada ekena-on one foot; yatha -as; eva -indeed; e kena -by
66 Srimad-Bhiigavatam [Canto 10, Ch. 1

another foot; gacchati-goes; yatha-as; trry,a-jalaukii-a worm on a

vegetable; evam-in this way; dehi-the living entity; karma-gatim­
the reactions of fruitive activities; gata�-undergoes.

TRANSLATION
Just as a person traveling on the road rests one foot on the
ground and then lifts the other, or as a worm on a vegetable
transfers itself to one leaf and then gives up the previous one, the
conditioned soul takes shelter of another body and then gives up
the one he had before.

PURPORT
This is the process of the soul's transmigration from one body to
another. At the time of death, according to his mental condition, the liv­
ing being is carried by the subtle body, consisting of mind, intelligence
and ego, to another gross body. When higher authorities have decided
what kind of gross body the living entity will have, he is forced to enter
such a body, and thus he automatically gives up his previous body. Dull­
minded persons who do not have the intelligence to understand this pro­
cess of transmigration take for granted that when the gross body is
finished, one's life is finished forever. Such persons have no brains with
which to understand the process of transmigration. At the present
moment there is great opposition to the Hare K:r��a movement, which is
being called a "brainwashing" movement. But actually the so-called
scientists, philosophers and other leaders in the Western countries have
no brains at all. The Hare Kt��a movement is trying to elevate such
foolish persons by enlightening their intelligence so that they will take
advantage of the human body. Unfortunately, because of gross ig­
norance, they regard the Hare Kt��a movement as a brainwashing move­
ment. They do not know that without God consciousness one is forced to
continue transmigrating from one body to another. Because of their
devilish brains, they will next be forced to accept an abominable life and
practically never be able to liberate themselves from the conditional life
of material existence. How this transmigration of the soul takes place is
very clearly explained in this verse.
Text 41] The Advent of Lord 1\.t�.,a: Introduction 67

TEXT 41

� � ... -.�-..:
tNT
'IWfl(�•uIllPwt��:
� '1Wf(11����
� ffil_ � wtqw;RI: 11\l� II
svapne yatha pa.Syati deham idrsaril
manorathenabhinivi§ta-cetana�
dma-srutabhyaril manasanucintayan
prapadyate tat kim api hy apasmrti�

svapne-in a dream; yatha - as; pa.Syati - one sees; deham-the kind

of body; idrsam-similarly; manorathena-by mental speculation;
abhinivi§ta-is fully absorbed; cetana�-he whose consciousness;
dma-by whatever has been experienced by seeing with the eyes;
srutabhyam-and by hearing a description of something else; manasa­
by the mind; an uci ntayan -thinking, feeling and willing; prapad­
yate-surrenders; tat-to that situation; kim api-what to speak of;
hi-indeed; apasmrti�-experiencing forgetfulness of the present body.

TRANSLATION
Having experienced a situation by seeing or hearing about it,
one contemplates and speculates about that situation, and thus one
surrenders to it, not considering his present body. Similarly, by
mental adjustments one dreams at night of living under different
circumstances, in different bodies, and forgets his actual position.
Under this same process, one gives up his present body and accepts
another [tathii dehiintara-priiptil;l].

PURPORT
Transmigration of the soul is very clearly explained in this verse. One
sometimes forgets his present body and thinks of his childhood body, a
body of the past, and of how one was playing, jumping, talking and so on.
When the material body is no long workable, it becomes dust: "For dust
68 Srimad-Bhagavatam [Canto 10, Ch. l

thou art, and unto dust shalt thou return." But when the body again
mixes with the five material elements-earth, water, fire, air and
ether-the mind continues to work. The mind is the subtle substance in
which the body is created, as we actually experience in our dreams and
also when we are awake in contemplation. One must understand that the
process of mental speculation develops a new type of body that does not
actually exist. If one can understand the nature of the mind
(manorathena) and its thinking, feeling and willing, one can very easily
understand how from the mind different types of bodies develop.
The Kr�Qa consciousness movement, therefore, offers a process of
transcendental activities wherein the mind is fully absorbed in affairs
pertaining to Kr�Qa. The presence of the soul is perceived by conscious­
ness, and one must purify his consciousness from material to spiritual,
or, in other words, to Kr�Qa consciousness. That which is spiritual is
eternal, and that which is material is temporary. Without Kr�Qa con­
sciousness, one's consciousness is always absorbed in temporary things.
For everyone, therefore, Kr�Qa recommends in Bhagavad-gitii (9.34),
man-mana bhava mad-bhakto mad-yaji mdm namaskuru. One should
always be absorbed in thought of Kr�Qa, one should become His devotee,
one should always engage in His service and worship Him as the supreme
great, and one should always offer Him obeisances. In the material world
one is always a servant of a greater person, and in the spiritual world our
constitutional position is to serve the Supreme, the greatest, param
brahma. This is the instruction of Sri Caitanya Mahaprabhu. ]ivera
'svarapa' haya-km:wra 'nitya-ddsa' (Cc. Madhya 20.108).
To act in Kr�1.1a consciousness is the perfection of life and the highest
perfection of yoga. As Lord Kr�Qa says in Bhagavad-gita (6.47):

yoginam api sarve$drh

mad-gatendntardtmand
sraddhavdn bhajate yo mdm
sa me yuktatamo mata�

"Of all yogis, he who always abides in Me with great faith, worshiping
Me in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all."
The condition of the mind, which flickers between sankalpa and
Text 41] The Advent of Lord Ktfl!I.la: Introduction 69

vikalpa, accepting something and rejecting it, is very important m

transferring the soul to another material body at the time of death.

yam yam vapi smaran bhavam

tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhiiva-bhiivita/:t

"Whatever state of being one remembers when he quits his body, that
state he will attain without fail." (Bg. 8.6) Therefore one must train the
mind in the system of bhakti-yoga, as did Maharaja Ambari�a, who
kept himself always in ��JJ.a consciousness. Sa vai mana/:t kmta­
padaravindayo/:t. One must fix the mind at the lotus feet of K��JJ.a
twenty-four hours a day. If the mind is fixed upon ��JJ.a's lotus feet, the
activities of the other senses will be engaged in K��JJ.a's service. Hr�iker,ta
hr�ikesa-sevanam bhaktir ucyate: to serve H��ikesa, the master of the
senses, with purified senses is called bhakti. Those who constantly engage
in devotional service are situated in a transcendental state, above the ma­
terial modes of nature. As K��JJ.a says in Bhagavad-gita (14.26):

miim ca yo 'vyabhiciirer,ta
bhakti-yogena sevate
sa gur:r,iin samatityaitan
brahma-bhuyaya kalpate

"One who engages in full devotional service, who does not fall down in
any circumstance, at once transcends the modes of material nature and
thus comes to the level of Brahman." One must learn the secret of suc­
cess from the Vedic literatures, especially when the cream of Vedic
knowledge is presented by Bhagavad-gitii as it is.
Because the mind is ultimately controlled by the Supreme Personality
of Godhead, ��JJ.a, the word apasmrti/:t is significant. Forgetfulness of
one's own identity is called apasmrti/:t. This apasmrti/:t can be controlled
by the Supreme Lord, for the Lord says, matta/:t smrtir jfiiinam
apohanam ca: "From Me come remembrance, knowledge and forgetful­
ness." Instead of allowing one to forget one's real position, ��JJ.a can
revive one's original identity at the time of one's death, even though the
70 Srimad-Bhagavatam (Canto 10, Ch. 1

mind may be flickering. Although the mind may work imperfectly at the
time of death, �l?l}.a gives a devotee shelter at His lotus feet. Therefore
when a devotee gives up his body, the mind does not take him to another
material body (tyaktva de ham punar janma naiti mam eti); rather,
�f?l}.a takes the devotee to that place where He is engaged in His
pastimes (mdm eti), as we have already discussed in previous verses.
One's consciousness, therefore, must always be absorbed in �f?l}.a, and
then one's life will be successful. Otherwise the mind will carry the soul
to another material body. The soul will be placed in the semen of a father
and discharged into the womb of a mother. The semen and ovum create a
particular type of body according to the form of the father and mother,
and when the body is mature, the soul emerges in that body and begins a
new life. This is the process of transmigration of the soul from one body
to another (tatha dehantara-praptib,). Unfortunately, those who are less
intelligent think that when the body disappears, everything is finished.
The entire world is being misled by such fools and rascals. But as stated
in Bhagavad-gita (2.20), na hanyate hanyamane sarire. The soul does
not die when the body is destroyed. Rather, the soul takes on another
body.

TEXT 42

ct�l
� � "' �qii:JI"'�.
q1�1�
..-Q.
• 6 �

� �RI�¥t�¥{1q qq I
git1 ¥ti�I�Mij,; �
IIIISIII
I o: «{ � � 11\/�11

yato yato dhavati daiva-coditam

mano vikaratmakam apa pancasu
gu{te§u maya-racite§u dehy asau
prapadyamana� saha tena jayate

yata� yata�-from one place to another or from one position to

another; dhavati speculates; daiva-coditam- impelled by accident or
-

deliberation; mana�-the mind; vikara-atmakam-changing from one

type of thinking, feeling and willing to another; apa-at the end, he ob­
tains (a mentality); pancasu-at the time of death (when the material
Text 42] The Advent of Lord �lj�a: Introduction 71

body turns totally into matter); gu�§u- (the mind, not being liberated,
becomes attached) to the material qualities; maya-racite§u-where the
material energy creates a similar body; dehi-the spirit soul who accepts
such a body; asau-he; prapadyamana�-being surrendered (to such a
condition); saha-with; tena-a similar body; jayate-takes birth.

TRANSLATION

At the time of death, according to the thinking, feeling and will­

ing of the mind, which is involved in fruitive activities, one
receives a particular body. In other words, the body develops ac­
cording to the activities of the mind. Changes of body are due to
the flickering of the mind, for otherwise the soul could remain in
its original, spiritual body.

PURPORT
One can very easily understand that the mind is constantly flickering,
changing in the quality of its thinking, feeling and willing. This is
explained by Arjuna in Bhagavad-gita (6.34):

caficalam hi mana� kr§r:ta

pramathi balavad drl)ham
tasyaham nigraham manye
vayor iva sudU§karam

The mind is caficala, flickering, and it changes very strongly. Therefore

Arjuna admitted that controlling the mind is not at all possible; this
would be as difficult as controlling the wind. For example, if one were in
a boat moving according to the wind on a river or the sea, and the wind
were uncontrollable, the tilting boat would be very much disturbed and
extremely difficult to control. It might even capsize. Therefore, in the
bhava-samudra, the ocean of mental speculation and transmigration to
different types of bodies, one must first control the mind.
By regulative practice one can control the mind, and this is the pur­
pose of the yoga system (abhyasa-yoga-yuktena). But there is a chance
of failure with the yoga system, especially in this age of Kali, because the
yoga system uses artificial means. If the mind is engaged in bhakti-yoga,
72 Srimad-Bhagavatam (Canto 10, Ch. 1

however, by the grace of Krf?I.J.a one can very easily control it. Therefore
Sri Caitanya Mahaprahhu has recommended, harer nama harer nama
harer namaiva kevalam. One should chant the holy name of the Lord
constantly, for the holy name of the Lord is nondifferent from Hari, the
Supreme Person.
By chanting the Hare Krf?I.J.a mantra constantly, one can fix the mind
on the lotus feet of Krr?I.J.a (sa vai mana/:1, kr$r:ta-padaravindayo/:l,) and in
this way achieve the perfection of yoga. Otherwise, the flickering mind
will hover on the platform of mental speculation for sense enjoyment,
and one will have to transmigrate from one type of body to another he­
cause the mind is trained only in relation to the material elements, or, in
other words, to sense gratification, which is false. Maya-sukhaya
bharam udvahato vimill;lhan (Bhag. 7.9.43). Rascals (vimul)han), being
controlled by mental speculation, make huge arrangements by which to
enjoy life temporarily, hut they must give up the body at the time of
death, when everything is taken away by K:rr?I.J.a's external energy
(mrtyu/:1, sarva-hara.S caham). At that time, whatever one has created in
this life is lost, and one must automatically accept a new body by the
force of material nature. In this life one may have constructed a very tall
skyscraper, hut in the next life, because of one's mentality, one may have
to accept a body like that of a cat, a dog, a tree or perhaps a demigod.
Thus the body is offered by the laws of material nature.
Karar:tam gur:ta­
sango 'sya sad-asad-yoni-janmasu (Bg. 13.22). The spirit soul takes
birth in higher and lower species of life only because of his association
with the three qualities of material nature.

ilrdhvam gacchanti sattva-stha

madhye ti$!hanti rajasa/:1,
jaghanya-gur:ta-vrtti-stha
adho gacchanti tamasa/:1,

"Those situated in the mode of goodness gradually go upward to the

higher planets; those in the mode of passion live on the earthly planets;
and those in the mode of ignorance go down to the hellish worlds."
(Bg. 14.18)
In conclusion, the Krf?I.J.a consciousness movement offers the topmost
welfare activity for human society. The saner section of human society
Text 43] The Advent of Lord _Kr�J].a: Introduction 73

must therefore take this movement very seriously for the benefit of all
humanity. To save oneself from the repetition of birth and death, one
must purify his consciousness. Sarvopi.idhi-vinirmuktam tat-paratvena
nirmalam. One must be freed from all designations-"! am American,"
"I am Indian," "I am this," "I am that" -and come to the platform of
understanding that l(r�Q.a is the original master and we are His eternal
servants. When the senses are purified and engaged in l(r�Q.a's service,
one achieves the highest perfection. Hr�ikeTJ-U hr�ikesa-sevenam bhaktir
ucyate. The l(r�I).a consciousness movement is a movement of bhakti­
yoga. Vairagya-vidya-nija-bhakti-yoga. By following the principles of
this movement, one becomes disassociated from material mental concoc­
tions and is established on the original platform of the eternal relation­
ship between the living entity and the Supreme Personality of Godhead
as servant and master. This, in summary, is the purpose of the l(r�Q.a
consciousness movement.

TEXT 43

\itiiRI4��:
...�.�..
�� �m 1
� ((4+Utt i(��G4� �
g� (t•n�•t61 f.lamRI 11��11
jyotir yathaivodaka-parthive�v ada�],
samira-veganugatam vibhavyate
evam sva-maya-racite�v asau puman
gu1Je�U raganugato vimuhyati

jyotib,-the luminaries in the sky, such as the sun, the moon and the
stars; yatha-as; eva-indeed; udaka-in water; parthive�u-or in
other liquids, like oil; adab,-directly; samira-vega-anugatam-being
forced by the movements of the wind; vibhavyate-appear in different
shapes; evam-in this way; sva-maya-racite�u-in the situation created
by one's mental concoctions; asau-the living entity; puman-person;
gu1Je�u-in the material world, manifested by the modes of nature;
raga-anugatab,-according to his attachment; vimuhyati-becomes
bewildered by identification.
74 Srimad-Bhagavatam [Canto 10, Ch. l

TRANSLATION
When the luminaries in the sky, such as the moon, the sun and
the stars, are reflected in liquids like oil or water, they appear to be
of different shapes-sometimes round, sometimes long, and so
on-because of the movements of the wind. Similarly, when the
living entity, the soul, is absorbed in materialistic thoughts, he ac­
cepts various manifestations as his own identity because of ig­
norance. In other words, one is bewildered by mental concoctions
because of agitation from the material modes of nature.

PURPORT
This verse gives a very good example by which to understand the dif­
ferent positions of the eternal spiritual soul in the m�terial world and
how the soul takes on different bodies (dehantara-prapti/:1,}. The moon is
stationary and is one, but when it is reflected in water or oil, it appears to
take different shapes because of the movements of the wind. Similarly,
the soul is the eternal servant of ���a, the Supreme Personality of God­
head, but when put into the material modes of nature, it takes different
bodies, sometimes as a demigod, sometimes a man, a dog, a tree and so
on. By the influence of maya, the illusory potency of the Supreme Per­
sonality of Godhead, the living entity thinks that he is this person, that
person, American, Indian, cat, dog, tree or whatever. This is called
maya. When one is freed from this bewilderment and understands that
the soul does not belong to any shape of this material world, one is situ­
ated on the spiritual platform (brahma-bhuta).
This realization is sometimes explained as nirakara, or formlessness.
This formlessness, however, does not mean that the soul has no form.
The soul has form, but the external, agitating form he has acquired be­
cause of material contamination is false. Similarly, God is also described
as nirakiira, which means that God has no material form but is sac-cid­
ananda-vigraha. The living entity is part and parcel of the supreme sac­
cid-ananda-vigraha, but his material forms are temporary, or illusory.
Both the living entity and the Supreme Lord have original, spiritual
forms (sac-cid-ananda-vigraha), but the Lord, the Supreme, does not
change His form. The Lord appears as He is, whereas the living entity
appears because material nature forces him to accept different forms.
Text 43] The Advent of Lord Kftl}a: Introduction 75

When the living entity receives these different forms, he identifies with
them, and not with his original, spiritual form. As soon as the living en­
tity returns to his original, spiritual form and understanding, he im­
mediately surrenders to the supreme form, the Personality of Godhead.
This is explained in Bhagavad-gita (7.19). Bahuniim janmaniim ante
jiianavan mam prapadyate. When the living entity, after many, many
births in different forms, returns to his original form of Kr��a con­
sciousness, he immediately surrenders unto the lotus feet of the supreme
form, Kr��a. This is liberation. As the Lord says in Bhagavad-gita
(18.54):
brahma-bhuta� prasanniitma
na socati na kari�ati
sama� sarve$u bhute$U
mad-bhaktim labhate param

"One who is thus transcendentally situated at once realizes the Supreme

Brahman and becomes fully joyful. He never laments nor desires to have
anything; he is equally disposed to every living entity. In that state he at­
tains pure devotional service unto Me." Surrender unto the supr�me
form is the result of bhakti. This bhakti, or understanding of one's own
position, is the complete liberation. As long as one is under an imper­
sonal understanding of the Absolute Truth, he is not in pure knowledge,
but must still struggle for pure knowledge. Kleso 'dhikataras te$dm
avyaktasakta-cetasam (Bg. 12.5). Although one may be spiritually ad­
vanced, if one is attached to the impersonal feature of the Absolute
Truth one must still work very hard, as indicated by the words kleso
'dhikatara�, which mean "greater suffering." A devotee, however,
easily attains his original position as a spiritual form and understands the
Supreme Personality of Godhead in His original form.
Kr��a Himself explains the forms of the living entities in the Second
Chapter of Bhagavad-gitd, where He clearly says to Arjuna that He,
Arjuna and all other living entities, who were previously in their original
forms, are separate individual identities. They were individuals in the
past, they are now situated in individuality, and in the future they will
all continue to maintain their individual forms. The only difference is
that the conditioned living entity appears in various material forms,
76 Srimad-Bhagavatam [Canto 10, Ch. 1

whereas K{��a appears in His original, spiritual form. Unfortunately,

those who are not advanced in spiritual knowledge think that K{!?�a is
like one of them and that His form is like their material forms.
Avajananti mam mii4ha manU§im tanum asritam (Bg. 9.11). Kr!?�a is
never puffed up by material knowledge and is therefore called acyuta,
whereas the living entities fall down and are agitated by material nature.
This is the difference between the Supreme Lord and the living entities.
In this connection it is to be noted that Vasudeva, who was situated in
a transcendental position, advised Karhsa not to commit further sinful
activities. Karhsa, a representative of the demons, was always ready to
kill K{!?�a, or God, whereas Vasudeva represents a transcendentally situ­
ated person to whom K{!?�a is born (Vasudeva is the son of Vasudeva).
Vasudeva wanted his brother-in-law Karhsa to refrain from the sinful act
of killing his sister, since the result of being agitated by material nature
would be that Karilsa would have to accept a body in which to suffer
again and again. Elsewhere in
-
Srimad-Bhagavatam (5.5.4), l.l.!?abhadeva
also says:
na sadhu manye yata atmano yam
asann a pi klesada as a de ha}:t

As long as the living entity is entangled in the fruitive activities of so­

called happiness and distress, he will receive a particular type of body in
which to endure the three kinds of suffering due to material nature (tri­
tapa-yantra7J.d). An intelligent person, therefore, must free himself
from the influence of the three modes of material nature and revive his
original, spiritual body by engaging in the service of the Supreme Per­
son, K{!?�a. As long as one is materially attached, one must accept the
process of birth, death, old age and disease. One is therefore advised that
an intelligent person, instead of being entangled in so-called good and
bad fruitive activities, should engage his life in advancing in K:r;-!?�a con­
sciousness so that instead of accepting another material body (tyaktva
deham punar janma naiti), he will return home, back to Godhead.

TEXT 44

�WPlt il�¥41+.1�€( � ij'�fiN: I

�: ���'Rffl �����II
Text 44] The Advent of Lord Kr�I].a: Introduction 77

tasman na kasyacid droham

acaret sa tatha-vidhab,
atmanab, lcyemam anvicchan
drogdhur vai parato bhayam

tasmat-therefore; na-not; kasyacit-of anyone; droham-envy;

acaret-one should act; sab,-a person (Karhsa); tatha-vidhab,-who has
been advised in such a way (by Vasudeva); atmanab,-his own;
/cyemam-welfare; anvicchan-if he desires; drogdhub,-of one who is
envious of others; vai-indeed; paratab,-from others; bhayam-there
is a cause of fear.

TRANSLATION
Therefore, since envious, impious activities cause a body in
which one suffers in the next life, why should one act impiously?
Considering one's welfare, one should not envy anyone, for an en­
vious person must always fear harm from his enemies, either in
this life or in the next.

PURPORT
Instead of being inimical toward other living entities, one should act
piously by engaging in the service of the Supreme Lord, thus avoiding a
fearful situation both in this life and in the next. In this regard, the
following moral instruction by the great politician Ca1,1akya Pal,l9ita is
very meaningful:
tyaja durjana-sarhsargarh
bhaja sadhu-samagamam
kuru puJJyam aho ratrarh
smara nityam anityatam

One should give up the company of devils, demons and nondevotees and
should always associate with devotees and saintly persons. One should al­
ways act piously, thinking that this life is temporary, and not be attached
to temporary happiness and distress. The ��1,1a consciousness movement
is teaching all of human society this principle of becoming ��1,1a con­
scious and thus solving the problems of life forever (tyaktva deharh
punar janma naiti mam eti so 'rjuna).
78 Srimad-Bhagavatam (Canto 10, Ch. 1

TEXT 45

� �� ilm1 � �f,ti!hlq•u 1
(;ij.'[email protected]¥4i� <ft�€4€(1�: 11\?�11
e$li tavanuja bala
krpar;ta putrikopama
hantum narhasi kalyar;tim
imam tvam dina-vatsalatt

e$d-this; tava-your; anuja-younger sister; bald-innocent

woman; krpar;td-completely dependent on you; putrika-upama-ex­
actly like your own daughter; hantum-to kill her; na-not; arhasi­
you deserve; kalyar;tim-who is under your affection; imam-her;
tvam-you; dina-vatsalatt-very compassionate to the poor and
innocent.

TRANSLATION

As your younger sister', this poor girl Devaki is like your own
daughter and deserves to be affectionately maintained. You are
merciful, and therefore you should not kill her. Indeed, she
deserves your affection.

"
TEXT 46

��
� « m��stq �un 1
-�� s:;
;r ril€46� � 11\?"11
�.
�q·�·;j�Ef6:
sri-suka uvaca
evam sa samabhir bhedair
bodhyamano 'pi darur;tatt
na nyavartata kauravya
puru$adan anuvratatt

sri-sukatt uvaca -Sri Sukadeva Gosvami said; evam-in this way;

satt- he (Karilsa); samabhitt-by attempts to pacify him (Karilsa);
bhedaitt-by moral instructions that one should not be cruel to anyone
Text 47] The Advent of Lord 1\r�I}.a: Introduction 79

else; bodhyamana& api-even being pacified; daru�&-he who was

the most fiercely cruel; na nyavartata-could not be stopped (from the
grievous act); kauravya-0 Maharaja Parik�it; pur�a-adan-the
Rak�asas, man-eaters; anuvrata&-following in their footsteps.

TRANSLATION
Sukadeva Gosviimi continued: 0 best of the Kuru dynasty,
Kamsa was fiercely cruel and was actually a follower of the
Riik�asas. Therefore he could be neither pacified' nor terrified by
the good instructions given by Vasudeva. He did not care about the
results of sinful activities, either in this life or in the next.

TEXT 47

�������lij€61��: I
• • Rt " �
3Im � $f ot.ll''�� �'311...-44'lRI ll'd\911
nirbandharh tasya tam jfiatva
vicintyanakadundubhi&
praptarh kdlarh prativyO(J,hum
idarh tatranvapadyata

nirbandham-determination to do something; tasya-of him

(Kamsa); tam-that (determination); jfiatva-understanding; vicin­
tya-thinking deeply; anakadundubhi&-Vasudeva; praptam-had ar­
rived; kdlam-imminent danger of death; prativyoc)hum-to stop him
from such activities; idam-this; tatra-thereupon; anvapadyata­
thought of other ways.

TRANSLATION
When Vasudeva saw that Kamsa was determined to kill his sister
Devaki, he thought to himself very deeply. Considering the immi­
nent danger of death, he thought of another plan to stop Kamsa.

PURPORT
Although Vasudeva saw the imminent danger that his wife Devaki
would be killed, he was convinced of his welfare because at his birth the
80 Srimad-Bhagavatam [Canto 10, Ch. 1

demigods had played drums and kettledrums. He therefore attempted

another way to save Devaki.

TEXT 48

-ft�m 41�ftf4:il�i�4¥( I
- ;r � �� �: lltg�ll
mrtyur buddhimatiipohyo
yavad buddhi-balodayam
yady asau na nivarteta
niiparadho 'sti dehinal],

mrtyul],-death; buddhi-mata-by an intelligent person; apohyal],­

should be avoided; yavat-as long as; -
buddhi-ba la udayam-intelli ­
gence and bodily strength are present; yadi-if; asau-that (death ) ; na
nivar teta-cannot be checked; na-not; apariidhal],-ofiense; asti­
there is; dehinal],-of the person in danger of death.

TRANSLATION
As long as he has intelligence and bodily strength, an intelligent
person must try to avoid death. This is the duty of every embodied
person. But if death cannot be avoided in spite of one's endeavors,
a person facing death commits no offense.

PURPORT
It is natural for a person facing untimely death to try his best to save
himself. This is one's duty. Although death is sure, everyone should try
to avoid it and not meet death without opposition because every living
soul is by nature eternal. Because death is a punishment imposed in the
condemned life of material existence, the Vedic culture is based" on
avoiding death (tyaktvii de ham punar janma naiti). Everyone should try
to_avoid death and rebirth by cultivating spiritual life and should not
submit to death without struggling to survive. One who is not trying to
stop death is not an intelligent human being. Because Devaki was face to
face with imminent death, it was V asudeva's duty to save her, as he was
Text 50] The Advent of Lord 1\r!li].a: Introduction 81

trying his best to do. He therefore considered another way to approach

Kamsa so that Devaki would be saved.

TEXTS 49-50

� � �F!_ � �UIIflt¥41'( I
wn it� • ��t;, ftllr�� ������
Nq��� � Ft ;r � qf��((���· I
�n&u 't � �: q;HJqijd II� II
.... o

pradaya mrtyave putrdn

mocaye krpaT}iim imam
suta me yadi jayeran
mrtyur va na mriyeta cet

viparyayo va kim na syad

gatir dhatur duratyaya
upasthito nivarteta
nivrttab, punar apatet

praddya-promising to deliver; mrtyave-unto Kamsa, who is death

personified for Devaki; putran-my sons; mocaye-1 am releasing her
from imminent danger; krpaT}iim-innocent; imdm-Devaki; sutdb,­
sons; me-my; yadi-whether; jayeran-should take birth; mrtyub,­
Kamsa; va-or; na-not; mriyeta-should die; cet-if; viparyayab,- t

just the opposite; vd-or; kim-whether; na-not; syat-it may hap­

pen; gatib,-the movement; dhatub,-of providence; duratyaya-very
difficult to understand; upasthitab,-that which is presently obtained;
nivarteta-may stop; nivrttab,-Devaki's death being stopped; punab,
apatet-in the future it may happen again (but what can I do).

TRANSLATION
Vasudeva considered: By delivering all my sons to Karilsa, who
is death personified, I shall save the life of Devaki. Perhaps Karilsa
will die before my sons take birth, or, since he is already destined
82 Srimad-Bhagavatam [Canto 10, Ch. 1

to die at the hands of my son, one of my sons may kill him. For the
time being, let me promise to hand over my sons so that Kamsa will
give up this immediate threat, and if in due course of time Karitsa
dies, I shall have nothing to fear.

PURPORT
Vasudeva wanted to save the life of Devaki by promising to deliver his
sons to Karhsa. "In the future," he thought, "Karhsa may die, or I may
not beget any sons. Even if a son is born and I deliver him to Karhsa,
Kamsa may die at his hands, for by providence anything could happen. It
is very difficult to understand how things are managed by providence."
Thus Vasudeva decided that he would promise to deliver his sons to the
hands of Karhsa in order to save Devaki from the imminent danger of
death.
TEXT 51

�"" �fcl�••til•t4011-
�� fwtf't=ij¥tfi6 I
� ft: �� �M4tt0i4:
»:i:A:s:J..rinP.biin'k:::a :
II'-\� 11
agner yathii daru-viyoga-yogayor
admato 'nyan na nimittam asti
evam hi jantor api durvibhavya/:t
sarira-samyoga-viyoga-hetu/:t

agne/:t-of a fire in the forest; yathii-as; daru-of wood; viyoga­

yogayo/:t-of both the escaping and the capturing; admata/:t-than
unseen providence; anyat-some other reason or accident; na-not;
nimittam-:-a cause; asti-there is; evam.,-in this way; hi-certainly;
janto/:t-of the living being; api-indeed; durvibhavya/:t-cannot be
found out; sarira-of the body; samyoga-of the accepting; viyoga-or
of the giving up; hetu/:t-the cause.

TRANSLATION
When a fire, for some unseen reason, leaps over one piece of
wood and sets fire to the next, the reason is destiny. Similarly,
Text 52] The Advent of Lord 1\..rllt;la: Introduction 83

when a living being accepts one kind of body and leaves aside
another, there is no other reason than unseen destiny.

PURPORT
When there is a fire in a village, the fire sometimes jumps over one
house and burns another. Similarly, when there is a forest fire, the fire
sometimes jumps over one tree and catches another. Why this happens,
no one can say. One may set forth some imaginary reason why the
nearest tree or house did not catch fire whereas a tree or house in a dis­
tant place did, but actually the reason is destiny. This reason also applies
to the transmigration of the soul, by which a prime minister in one life
may become a dog in the next. The work of unseen destiny cannot be
ascertained by practical experimental knowledge, and therefore one must
be satisfied by reasoning that everything is done by supreme providence.

TEXT 52
�
� � qyq �'i4G\k'lf;tG\�lwt( I
· · •

���� t'

t�m · � �"��...,..9;�:� ������

evam vimrsya tam papam
yavad-atmani-darsanam
pajayam lisa vai saurir
bahu-mana-pura/:tsaram

evam-in this way; vimrsya-after contemplating; tam-unto

Karhsa; papam-the most sinful; yavat-as far as possible; atmani­
llarsanam-with all the intelligence possible within himself; pajayam
lisa-praised; vai-indeed; saurib,-Vasudeva; baku mana offering
- -

all respect; pura/:tsaram-before him.

TRANSLATION
Mter thus considering the matter as far as his knowledge would
allow, Vasudeva submitted his proposal to the sinful Kamsa with
great respect.
84 Srimad-Bhigavatam [Canto 10, Ch. 1

TEXT 53
'"' '"'

�
�t :1!11 ...::.!]

prasanna-vadandmbhojo
nrsamsam nirapatrapam
manasa dayamanena
vihasann idam abravit

prasanna-vadana-ambhoja�- Vasudeva, who externally presented

himself as if very happy; nrsamsam-unto the most cruel; nirapa­
trapam-shameless Kamsa; manasd-with the mind; dayamanena­
which was full of anxiety and sorrow; vihasan- smiling externally;
idam abrav it- and spoke as follows.

TRANSLATION
Vasudeva's mind was full of anxiety because his wife was facing
danger, but in order to please the cruel, shameless and sinful
Kamsa, he externally smiled and spoke to him as follows.

PURPORT
Sometimes one must act duplicitously in a dangerous positwn, as
Vasudeva did to save his wife. The material world is complicated, and to
execute one's duties, one cannot avoid adopting such diplomacy.
Vasudeva did everything possible to save his wife for the sake of beget­
ting Kt�J:.la. This indicates that one may act duplicitously for the purpose
of saving Kt�J:.la and His interests. According to the arrangement already'
foretold, Kt�J:.la was to appear through Vasudeva and Devaki to kill
Kamsa. Vasudeva, therefore, had to do everything to save the situation.
Although all the events were prearranged by Kt�J:.la, a devotee must try
his best to serve the purpose of Kt�J:.la. Kt�1.1a Himself is all-powerful, but
it is not that a devotee should therefore sit idly and leave everything to
Him. This instruction is also found in Bhagavad-gita. Although Kt�1.1a
was doing everything for Arjuna, Arjuna never sat down idly as a non-
Text 54] The Advent of Lord ���a: Introduction 85

violent gentleman. Rather, he tried his best to fight the battle and be
victorious.
TEXT 54

���
;r wa��u4:ij w.ht"P:� � �(116:lttl�(� 1
�(1¥4�fi4q,��� 11�\111
sri-vasudeva uvdca
na hy asyas te bhayam saumya
yad vai sahasarira-vak
putran samarpay4ye 'sya
yatas te bhayam utthitam

sri-vasudeva� uvdc a- Sri Vasudeva said; na-not; hi-indeed;

asya�-from Devaki; te-o£ you; bhayam-fear; saumya-0 most
sober; yat-which; vai-indeed; sa-that omen; aha-dictated; a­
sarira-vak-a vibration without a body; putran-all my sons; samar­
pay4ye-I shall deliver to you; asya�-of her (Devaki) ; yata�-from
whom; te-your; bhayam-fear; utthitam-has arisen.

TRANSLATION
Vasudeva said: 0 best of the sober, you have nothing to fear
from your sister Devaki because of what you have heard from the
unseen omen. The cause of death will be her sons. Therefore I
promise that when she gives birth to the sons from whom your
fear has arisen, I shall deliver them all unto your hands.

PURPORT
Kamsa feared Devaki's existence because after her eighth pregnancy
she would give birth to a son who would kill him. Vasudeva, therefore, to
assure his brother-in-law the utmost safety, promised to bring him all
the sons. He would not wait for the eighth son, but from the very begin­
ning would deliver to the hands of Kamsa all the sons to which Devaki
would give birth. This was the most liberal proposition offered by
Vasudeva to Kamsa.
86 Srimad-Bbigavatam [Canto 10, Ch. 1

TEXT 55

.iRR
�\flflliittij �(6lliA('fld�� I
�sfq � iRJ: � stlfit�« � 11'-\'-\11
sri-suka uvaca
svasur vadhan nivavrte
kamsas tad-vakya-sara-vit
vasudevo 'pi tam prita/:t
pra§as_ya praviSad grham

sri-suka/:t uvaca- ri S Sukadeva Gosvami said; svasu/:t-of his sister

(Devaki); vadhdt-from the act of killing; nivavrte-stopped for the
time being; karil.sa/:t-Kamsa; tat-vakya-the words of Vasudeva; sdra­
vit-knowing to be perfectly correct; vasudeva/:t-Vasudeva; api-also;
tam-to him (Kamsa); prita/:t-being satisfied; pra5asya-pacifying
more; praviSat grham-entered his own house.

TRANSLATION
Srila Sukadeva Gosvimi continued: Kamsa agreed to the logical
arguments of Vasudeva, and, having full faith in Vasudeva's
words, he refrained from killing his sister. Vasudeva, being
pleased with Karltsa, pacified him further and entered his own
house.
PURPORT
Although Kamsa was a sinful demon, he believed that Vasudeva would
never deviate from his word. The character of a pure devotee like
Vasudeva is such that even so great a demon as Kamsa firmly believed in
his words and was satisfied. Yasyasti bhaktir bhagavaty akiiicana sarvair
gur;rais tatra samasate sura/:t (Bhag. 5.18.12). All good _attributes are
present in a devotee, so much so that even Kamsa believed in Vasudeva's
words without a doubt.
TEXT 56

3N � � � (1��€461 I
�'!_ • �m � -+.·�q€(1'(4 11'-\ � u
r/
Text 56] The Advent of Lord �11�a: Introduction 87

atha kala upavrtte

devaki sarva-devata
putran prasU$UVe c�tau
kanyaril caivanuvatsaram

atha-thereafter;,kale-in due course of time; upavrtte-when it was

ripe; devaki-Devaki, the wife of Vasudeva, Kt!?Qa's father; sarva­
devata-Devaki, to whom all the demigods and God Himself appeared;
putran-sons; prasU$uve-gave birth to; ca-and; ll$!au-eight;
kanyaril ca-and one daughter named Subhadra; eva-indeed; anu­
vatsaram-year after year.

TRANSLATION
Each year thereafter, in due course of time, Devaki, the mother
of God and all the ·demigods, gave birth to a child. Thus she bore
eight sons, one after another, and a daughter named Subhadri.

PURPORT
The spiritual master is sometimes glorified as sarva-devamayo guru/;l
(Bhag. 11.7.27). By the grace of the guru, the spiritual master, one can
understand the different kinds of devas. The word deva refers to God,
the Supreme Personality of Godhead, who is the original source of all the
demigods, who are also called devas. In Bhagavad-gita (10.2) the Lord
says, aham adir hi devanam: "I am the source of all the devas." The
Supreme Lord, Vi!?QU, the Original Person, expands in different forms.
Tad ai�ata bahu syam (Chandogya Upan�ad 6.2.3). He alone has ex­
panded into many. Advaitam acyutam anadim ananta-rupam (Brahma­
samhita 5.33). There are different grades of forms, known as svarilsa
and vibhinnarilsa. The svarilsa expansions, or v�r;tu-tattva, are the
Supreme Personality of Godhead, whereas the vibhinnamsa are jiva­
tattva, who are part and parcel of the Lord (mamaivamso jiva-loke jiva­
bhuta/;l sanatana/:l}. If we accept Kt!?l).a as the Supreme Personality of
Godhead and worship Him, all the parts and expansions of the Lord
are automatically worshiped. Sarvarhar;tam acyutejya (Bhiig. 4.31.14).
Kt!?Qa is known as Acyuta (senayor ubhayor madhye ratham sthapaya
me 'cyuta). By worshiping Acyuta, Kt!?Qa, one automatically worships all
the demigods. There is no need of separately worshiping either the
88 Srimad-Bhiigavatam [Canto 10, Ch. 1

vi$r;t�-tattva or jiva-tattva. If one concentrates upon K:r�Q.a, one worships

everyone. Therefore, because mother Devaki gave birth to K:r�Q.a, she is
described here as sarva-devata.

TEXT 57

litiTM+t.-d � �(11�1;{'$�.-�fin I
314�1+1Ri m ms�t((RINf§�: 11'-\�11

kirtimantam prathamajam
kamsayanakadundubhi/:L
arpayam asa krcchrer;ta
so 'nrtad ativihvala/:L

kirtimantam-by the name Krrtiman; prathama-jam-the first-born

baby; kamsaya-unto Kamsa; anakadundubhi/:L-Vasudeva; arpayam
asa-delivered; krcchrer;ta-with great pain; sai,L-he (Vasudeva);
anrtat-from the breaking of the promise, or from fear of being a liar;
ati-vihvala/:L-was very much disturbed, being afraid.

TRANSLATION
Vasudeva was very much disturbed by fear of becoming a liar by
breaking his promise. Thus with great pain he delivered his first­
born son, named Kirtiman, into the hands of Kamsa.

PURPORT
In the Vedic system, as soon as a child is born, especially a male child,
the father calls for learned brahmar;tas, and according to the description
of the child's horoscope, the child is immediately given a name. This
ceremony is called nama-karar;ta. There are ten different samskaras, or
reformatory methods, adopted in the system of van:uiSrama-dharma,
and the name-giving ceremony is one of them. Although Vasudeva's first
son was to be delivered into the hands of Kamsa, the nama-karar;ta.
ceremony was performed, and thus the child was named Kirtiman. Such
names are given immediately after birth.
Text 58] The Advent of Lord �11�a: Introduction 89

TEXT 58
ft�:��·��l
ft¥t4il�4iG\tifUif��'l61�wtli( ������
kim du/:tsaham nu sadhanam
vid�am kim apek$itam
kim akaryam kadaryaTJ,am
dustyajam kim dhrtatmanam

kim-what is; du/:tsaham-painful; nu-indeed; sadhanam-for

-
saintly persons; vid�am-of learned persons; kim apek$itam-what is
dependence; kim akaryam-what is forbidden work; kadaryaTJ,am-of
persons in the lowest grade; dustyajam-very difficult to give up; kim­
what is; dhrta-atmanam-of persons who are self-realized.

TRANSLATION
What is painful for saintly persons who strictly adhere to the
truth? How could there not be independence for pure devotees
who know the Supreme Lord as the substance? What deeds are
forbidden for persons of the lowest character? And what cannot
be given up for the sake of Lord �11�a by those who have fully
surrendered at His lotus feet?

PURPORT
Since the eighth son of Devaki was to kill Karhsa, one might ask what
the need was for Vasudeva to deliver the first-horn child. The answer is
that Vasudeva had promised Karhsa that he would deliver all the
children horn of Devaki. Karhsa, being an asura, did not believe that the
eighth child would kill him; he took it for granted that he might he
killed by any of the children of Devaki. Vasudeva, therefore, to save
Devaki, promised to give Karhsa every child, whether male or female.
From another point of view, Vasudeva and Devaki were very pleased
when they understood that the Supreme Personality of Godhead, .i(r�:Q.a,
would come as their eighth son. Vasudeva, a pure devotee of the Lord,
was eager to see K:r�:Q.a appear as his child from the eighth pregnancy of
90 Srimad-Bhagavatam (Canto 10, Ch. 1

Devaki. Therefore he wanted to deliver all the children quickly so that

the eighth turn would come and Knr1. a would appear. He begot one child
every year so that Kr��a's turn to appear would come as soon as possible.

TEXT 59

qt��:� � ott'4�f(l¥( I
iif!ij�!¥4'11 � st(ijf't((¥ii14\(( H����
dr�!vii samatvam tac chaure�
satye caiva vyavasthitim
karilsas t�!a-manii rajan
prahasann idam abrav'it

dr�!vii-by seeing; samatvam-being equipoised, undisturbed in dis­

tress or happiness; tat-that; saure�-of Vasudeva;
satye-in truthful­
ness; ca-indeed; eva-certainly; vyavasthitim-the firm situation;
karilsa�-Ka:rhsa; t�!a-manii�-being very satisfied (with Vasudeva's
behavior in delivering the first child to keep his promise); rajan-
0 Maharaja Parik�it; prahasan-with a smiling face; idam-this;
abravit-said.

TRANSLATION
My dear King Parik�it, when Kamsa saw that Vasudeva, being
situated in truthfulness, was completely equipoised in giving him
the child, he was very happy. Therefore, with a smiling face, he
spoke as follows.

PURPORT
The word samatvam is very significant in this verse. Samatvam refers
to one who is always equipoised, unaffected by either happiness or dis­
tress. Vasudeva was so steadily equipoised that he did not seem in the
least agitated when delivering his first-born child into the hands of
Bhagavad-gitii (2.56) it is said, du�khe�v
Ka:rhsa to be killed. In
anudvigna-manii� sukhe�u vigata-sprha�. In the material world, one
should not be very eager to be happy, nor should one be very much dis­
turbed by material distress. Lord K:r��a advised Arjuna:
Text 60] The Advent of Lord .Kf11�a: Introduction 91

matra-sparsds tu kaunteya
sito�r:w-sukha-dub,kha-dab,
agamapayino 'nityas
tams titi/cyasva bharata

"0 son of Kunti, the nonpermanent appearance of happiness and dis­

tress, and their disappearance in due course, are like the appearance and
disappearance of winter and summer seasons. They arise from sense per­
ception, 0 scion of Bharata, and one must learn to tolerate them without
being disturbed." (Bg. 2.14) The self-realized soul is never disturbed by
so-called distress or happiness, and this is especially true of an exalted
devotee like Vasudeva, who showed this by his practical example.
Vasudeva was not at all disturbed when delivering his :first child to
Karhsa to be killed.

TEXT 60

stRttrld f¥tlitsti ;y �411G>f<6 � � I

3l�¥tl( �!!4�•ht4�� �: � II� o II
pratiyatu kumaro 'yam
na hy asmad asti me bhayam
�tamad yuvayor garbhan
mrtyur me vihitab, kila

pratiyatu-my dear Vasudeva, take back your child and go home;

kumarab,-newborn child; ayam-this; na-not; hi-indeed; asmat­
from him; asti-there is; me-my; bhayam-fear; �tamat-from the
eighth; yuvayob,-of both you and your wife; garbhat-from . the preg­
nancy; mrtyub,-death; me-my; vihitab,-has been ordained; kila­
indeed.

TRANSLATION
0 Vasudeva, you may take back your child and go home. I have
no fear of your first child. It is the eighth child of you and Devaki I
am concerned with because that is the child by whom I am destined
to be killed.
92 Srimad-Bhagavatam [Canto 10, Ch. 1

TEXT 61

� ®+11�14 441€41'1$��� : I
;'ffAI'1;:((ij ij&\l'lftt+R'tJisfiifltijk+l'1: ll � � ll
tatheti sutam adaya
yayav anakadundubhi/:t
nabhyanandata tad-vakyam
asato 'vijitatmana/:t

tatha-very well; iti-thus; sutam adaya- taking back his child;

yayau-left that place; anakadundubhiJ:r,-Vasudeva; na abhya­
nandata-did not very much value; tat-vakyam-the words (of
Kamsa); asata/:t-who was without character; avijita-atmanaJ:r,-and
without self -control.
TRANSLATION
Vasudeva agreed and took his child hack home, but because
Kamsa had no character and no self-control, Vasudeva knew that
he could not rely �n Kamsa's word.

TEXTS 62-63

'1;:((1tlllr������: I
� '4ij�'41tlt �'4'lfttltlt �: ������
� 1£ ��ijlstlttl � �6' I
� � lr � i«+l34iji: II����
nandadya ye vraje gopa
yas cdmi$arh ca yo�ita/:t
vmz.ayo vasudevadya
devaky-adya yadu-striya/:t

sarve vai devata-praya

ubhayor api bharata
jfidtayo bandhu-suhrdo
ye ca kamsam anuvrata/:t
Text 63] The Advent of Lord Kf��a: Introduction ,93

nanda-adya�-beginning from Nanda Maharaja; ye-all of which

persons; vraje-in V:rndavana; gopa�-the cowherd men; ya�-which;
ca-and; ami$am-of all those (inhabitants of V:rndavana); ca-as well
as; yo�ita�-the women; vmwya�-members of the V:r��i family;
vasudeva-adya�-headed by Vasudeva; devaki-adya�-headed by
Devaki; yadu-striya�-all the women of the Yadu dynasty; sarve-all of
them; vai-indeed; devata-praya�-were inhabitants of heaven;
ubhayo�-of both Nanda Maharaja and Vasudeva; api-indeed;
bharata-0 Maharaja Parik�it; jnataya�-the relatives; bandhu­
friends; suhrda�-well-wishers; ye-all of whom; ca-and; kamsam
anuvrata�-even though apparently followers of Kamsa.

TRANSLATION
The inhabitants of Vrndavana, headed by Nanda Maharaja and
including his associate cowherd men and their wives, were none
but denizens of the heavenly planets, 0 Maharaja Parik�it, best of
the descendants of Bharata, and so too were the descendants of the
V"�i dynasty, headed by Vasudeva, and Devaki and the other
women of the dynasty of Yadu: The friends, relatives and well­
wishers of both Nanda Maharaja and Vasudeva and even those who
externally appeared to be followers of Kamsa were all demigods.

PURPORT
As previously discussed, the Supreme Personality of Godhead, Vi��u,
informed Lord Brahma that Lord K:r��a would personally descend to
mitigate the suffering on the earth. The Lord ordered all the denizens of
the heavenly planets to take birth in different families of the Yadu and
V:r��i dynasties and in V:rndavana. Now this verse informs us that all the
family and friends of the Yadu dynasty, the V:r��i dynasty, Nanda
Maharaja and the gopas descended from the heavenly planets to see the
pastimes of the Lord. As confirmed in Bhagavad-gita (4.8), the Lord's
pastimes consist of paritra1,1-aya sadhunam vinasaya ca du�krtam-sav­
ing the devotees and killing the demons. To demonstrate these activities,
the Lord called for devotees from different parts of the universe.
There are many devotees who are elevated to the higher planetary
systems.
94 Srimad-Bhagavatam (Canto 10, Ch. 1

prapya p ur;tya-krtam lokan

�itva sasvati� samd�
§ucinam srimatam gehe
yoga-bhr�to bhijayate
'

"The unsuccessful yogi, after many, many years of enjoyment on the

planets of the pious living entities, is born into a family of righteous
people, or into a family of rich aristocracy." (Bg. 6.41) Some devotees,
having failed to complete the process of devotional service, are promoted
to the heavenly planets, to which the pious are elevated, and after enjoy­
ing there they may be directly promoted to the place where the Lord's
pastimes are going on. When Lord Kr�:Q.a was to appear, the denizens of
the heavenly planets were invited to see the pastimes of the Lord, and
thus it is stated here that the members of the Yadu and V:r�:Q.i dynasties
and the inhabitants of V:rndavana were demigods or almost as good as
demigods. Even those who externally helped the activities of Kamsa
belonged to the higher planetary systems. The imprisonment and release
of Vasudeva and the killing of various demons were all manifestations of
the pastimes of the Lord, and because the devotees would be pleased to
see these activities personally, they were all invited to take birth as
friends and relatives of these families. As confirmed in the prayers of
Kunti (Bhag. 1.8.19), nato natya-dharo yatha. The Lord was to play the
part of a demon-killer, and a friend, son and brother to His devotees, and
thus these devotees were all summoned.

TEXT 64

�����:1
l{it+i�ltt¥410ilwti � :q �tl¥44( II� �II
etat kamsaya .bhagavaii
chaSamsabhyetya narada�
bhamer bharayama r;tanam
daityanam ca vadhodyamam

etat-all these words about the Yadu family and V:r�:Q.i family;
kamsaya-unto King Karilsa; bhagavan-the most powerful representa-
 -

Text 64] The ,Advent of Lord ��J]a: Introduction 95

tive of �he Supreme Personality of Godhead; sa.Samsa-informed

(Kamsa, who was in doubt); abhyetya-after approaching him; nara­
dalt-the great sage Narada; bhamelt-on the surface of the earth;
bhdrayama¢nam-of those who were a burden; daityanam ca-and of
the demons; vadha-udyamam-the endeavor to kill.

TRANSLATION
Once . the great saint Niirada approached Karilsa and informed
him of how the demoniac persons who were a great burden on the
earth were going to be killed. Thus Kamsa was placed into great
fear and doubt.

PURPORT
It has already been discussed that mother earth implored Lord Brahma
to give her relief from the distress created by the burdensome demons
and that Lord Brahma informed her that Lord ��:r;ta Himself was going
to appear. K:r�:r;ta says in Bhagavad-gita (4.8):

paritrar;taya sadhunam
vinasaya ca d�krtam
dharma-sarilsthapanarthaya
sambhavami yuge yuge

Whenever there is a burden created by the demons and whenever the in­
nocent devotees are distressed by demoniac rulers, the Lord appears in
due course of time to kill the demons with the assistance of His real
representatives, who are technically called demigods. In the Upan�ads it
is stated that the demigods are different parts of the Supreme Personality
of Godhead. As it is the duty of the parts of the body to serve the whole,
it is the duty of ��:r;ta's devotees to serve ��:r;ta as He wants. ��:r;ta's
business is to kill the demons, and therefore this should be a devotee's
business also. Because the people of Kali-yuga are fallen, however, Sri
Caitanya Mahaprabhu, out of kindness for them, did not bring any
weapon to kill them. Rather, by spreading ��:r;ta consciousness, love of
��:r;ta, He wanted to kill their nefarious, demoniac activities. This is the
96 Srimad-Bhagavatam (Canto 10, Ch. l

purpose of the K��1,1a consciousness movement. Unless the demoniac ac­

tivities on the surface of the world are diminished or vanquished, no one
can be happy. The program for the conditioned soul is fully described in
Bhagavad-gita, and one simply has to follow these instructions to become
happy. Sri Caitanya Mahaprabhu has therefore prescribed:

harer nama harer nama

harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

Let people chant the Hare ��1,1a mantra constantly. Then their demoniac
tendencies will be killed, and they will become first-class devotees, happy
in this life and in the next.

TEXTS 65-66

SIAfiff;t•l� m � � � I
�fitn ·� � :q � �\11��11
�� � =if � f;r4t�4lt I
�Ri �� � {tql(�wt�llill ������
r$er vinirgame kamso
yadan matva suran iti
devakya garbha-sambhatam
vi$7Juril ca sva-vadham prati

devakim vasudevam ca
nigrhya nigat;lair grhe
jatam jatam ahan putram
tayor ajana-sarikaya

r$e �-of the great sage Narada; vinirgame-on the departure (after
giving information); kamsa �-Karhsa; yadan-all the members ·of the
Yadu dynasty; matva-thinking of; suran-as demigods; iti-thus;
devakya�-of Devaki; garbha-sambhiltam-the children born from the
Text 66] The Advent of Lord Kr��a: Introduction 97

womb; v�ry,um-(accepting) as Vif?x;tu; ca-and; sva-vadham prati­

fearing his own death from Vi�?x;tu; devakim-Devaki; vasudevam ca­
and her husband, Vasudeva; nigrhya-arresting; niga{laib,-by iron
shackles; grhe-confined at home; jatam jatam-each one who was
horn, one after another; ahan-killed; putram-the sons; tayob,-of
Vasudeva and Devaki; ajana-sankaya-with the doubt that they would
he Vif?x;tu.

TRANSLATION
After the departure of the great saint Niirada, Kamsa thought
that all the members of the Yadu dynasty were demigods and that
any of the children born from the womb of Devaki might be
Vi��u. Fearing his death, Karitsa arrested Vasudeva and Devaki and
chained them with iron shackles. Suspecting each of the children
to be Vi��u, Kamsa killed them one after another because of the
prophecy that Vi��u would kill him.

PURPORT
Srila ]iva Gosviimi, in his notes on this verse, has mentioned how
Narada Muni gave Kamsa this information. This incident is described in
the Hari-vamsa. Narada Muni went to see Kamsa by providence, and
Kamsa received him very well. Narada, therefore, informed him that any
one of the sons of Devaki might he Vi�?x;tU. Because Vi�?x;tU was to kill him,
Karhsa should not spare any of Devaki's children, Narada Muni advised.
Narada's intention was that Kamsa, by killing the children, would in­
crease his sinful activities so that Kr!?x;ta would soon appear to kill him.
Upon receiving the instructions of Narada Muni, Kamsa killed all the
children of Devaki one after another.
The word ajana-sankaya indicates that Lord Vif?x;tu never takes birth
(ajana) and that He therefore appeared as Kr!?x;ta, taking birth just like a
human being (miinU$irh tanum asritam). Kamsa attempted to kill all the
babies horn of Devaki and Vasudeva, although he knew that if Vi�?x;tu
were horn, He would not he killed. Actually it came to pass that when
Vif?I,lU appeared as Kr!?x;ta, Kamsa could not kill Him; rather, as foretold,
it was He who killed Kamsa. One should know in truth how Kr�?x;ta, who
takes His birth transcendentally, acts to kill the demons hut is never
98 Srimad-Bhagavatam [Canto I 0, Ch. I

killed. When one perfectly understands Kr!?Q.a in this way, through the
medium of §astra, one becomes immortal. As the Lord says in Bhagavad­
gitii (4.9):
janma karma ca me divyam
evam yo vetti tattvata/:t
tyaktvii deham punar janma
naiti miim eti so 'rjuna

"One who knows the transcendental nature of My appearance and ac­

tivities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, 0 Arjuna."

TEXT 67

�� tim � �� tK�� I
� tUtwil �u�:�� ll�\911
miitaram pitaram bhriitfn
sarviims ca suhrdas tathii
ghnanti hy asutrpo lubdhii
riijiina/:t priiya§o bhuvi

miitaram-unto the mother; pitaram-unto the father; bhriitfn­

unto brothers; sarviin ca-and anyone else; suhrda/:1,-friends; tathii­
as well as; ghnanti-they kill (as it is practically seen); hi-indeed; asu­
trpa/:1,-those who envy the lives of others for their personal sense grati­
fication; lubdhii/:1,-greedy; riijiina/:1,-such kings; priiya§a/:1,-almost
always; bhuvi-on the earth.

TRANSLATION
Kings greedy for sense gratification on this earth almost always
kill their enemies indiscriminately. To satisfy their own whims,
they may kill anyone, even their mothers, fathers, brothers or
friends.
PURPORT
We have seen in the history of India that Aurangzeb killed his brother
and nephews and imprisoned his father to fulfill political ambitions.
Text 68] The Advent of Lord �17:r:ta: Introduction 99

There have been many similar instances, and Karhsa was the same type
of king. Karhsa did not hesitate to kill his nephews and imprison his
sister and his father. For demons to do such things is not astonishing.
Nonetheless, although Karhsa was a demon, he was aware that Lord
Vi�J.lU cannot be killed, and thus he attained salvation. Even partial
understanding of the activities of Lord Vi�J.lU makes one eligible for
salvation. Karhsa knew a little about ��J.la-that He could not be
killed-and therefore he attained salvation although he thought of
Vi�J.lu, ��J.la, as an enemy. What then is to be said of one who knows
��1.1a perfectly from the descriptions of sastras like Bhagavad-gita? It is
therefore the duty of everyone to read Bhagavad-gita and understand
��J.la perfectly. This will make one's life successful.

TEXT 68

3TR'4lwtflll �.:r�mh1� mttJ��.., � 1

Q �� �: « �\ilfij ����II
atmanam iha sanjatarh
janan priig V�JJuna hatam
mahasurarh kalanemirh
yadubhi� sa vyarudhyata

titmtinam-personally; iha-in this world; sanjatam-born again;

janan-understanding well; prtik-previously, before this birth; v�­
IJUna-by Lord Vi�J.lu; hatam-was killed; maha-asuram-a great
demon; kalanemim-by the name Kalanemi; yadubhi�-with the mem­
bers of the Yadu dynasty; sa�-he (Karhsa); vyarudhyata-acted
inimically.
TRANSLATION
In his previous birth, Karilsa had been a great demon named
Kalanemi and been killed by Vi17J].U. Upon learning this informa­
tion from Niirada, Karilsa became envious of everyone connected
with the Yadu dynasty.

PURPORT
Persons who are demons, enemies of the Supreme Personality of God­
head, are called asuras. As stated in Bhagavad-gita, the asuras, because
100 Srimad-Bhagavatam [Canto 10, Ch. 1

of their enmity toward the Supreme Personality of Godhead, take birth

after birth in asura families and therefore glide down to the darkest
hellish regions.

TEXT 69

��mR�I
� A� �� �((1'111. liDir�: ������
ugrasenam ca pitaram
yadu-bhojiindhakadhipam
svayam nigrhya bubhuje
silraseniin mahii-balatt

ugrasenam-unto Ugrasena; ca-and; pitaram-who was his own

father; yadu-of the Yadu dynasty; bhoja-of the Bhoja dynasty;
andhaka-of the Andhaka dynasty; adhipam-the king; svayam-per­
sonally; nigrhya-subduing; bubhuje- enjoyed; silraseniin-all the
states known as Siirasena; maha-balatt-the extremely powerful Kamsa.

TRANSLATION
Karitsa, the most powerful son of Ugrasena, even imprisoned his
own father, the King of the Yadu, Bhoja and Andhaka dynasties,
and personally ruled the states known as Stirasena.

PURPORT
The state known as Mathurii was also included within the states known
as Siirasena.

ADDITIONAL NOTES FOR THIS CHAPTER

Regarding transmigration of the soul, Srila Madhviiciirya gives the

following notes. When one is awake, whatever one sees or hears is im­
pressed upon the mind, which later works in dreams to show one dif­
ferent experiences, although in dreams one appears to accept a different
Notes] The Advent of Lord Kr��a: Introduction 101

body. For example, when one is awake one does business and talks with
customers, and similarly in dreams one meets various customers, talks
about business and gives quotations. Madhvacarya says, therefore, that
dreams take place according to what one sees, hears and remembers.
When one reawakens, of course, one forgets the body of the dream. This
forgetfulness is called apasmrti. Thus we are changing bodies because we
are sometimes dreaming, sometimes awake and sometimes forgetful.
Forgetfulness of our previously created body is called death, and our
work in the present body is called life. After death, one cannot remember
the activities of one's previous body, whether imaginary or factual.
The agitated mind is compared to agitated water reflecting the sun and
the moon. Actually the sun and moon reflected on the water do not exist
there; nonetheless, they are reflected according to the movements of the
water. Similarly, when our minds are agitated, we wander in different
material atmospheres and receive different types of bodies. This is de­
scribed in Bhagavad-gitii as gur:ta-sariga. Kiirar:tam gur:ta-sarigo 'sya.
Madhvacarya says, gu1Jiinubaddha}:t san. And Sri Caitanya Mahaprabhu
says, brahma1J4a bhramite kona bhiigyaviin jiva (Cc. Madhya 19.151).
The living entity rotates up and down throughout the universe, some­
times in the upper planetary system, sometimes in the middle and lower
planetary systems, sometimes as a man, sometimes a god, a dog, a tree
and so on. This is all due to the agitation of the mind. The mind
must therefore be steadily fixed. As it is said, sa vai mana/:t kr�r:ta­
padiiravindayo/:t. One should fix one's mind at the lotus feet of K�E?J.la,
and then one will become free from agitation. This is the instruction of
the Garwla Puriir:ta, and in the Naradiya Puriir:ta the same process is de­
scribed. As stated in Bhagavad-gitii, yanti deva-vratii deviin. The agi­
tated mind goes to different planetary systems because it is attached to
different kinds of demigods, but one does not go to the abode of the
upreme Personality of Godhead by worshiping the demigods, for this is
not supported by any Vedic literature. Man is the architect of his own
fortune. In this human life one has the facility with which to understand
one's real situation, and one can decide whether to wander around the
nniverse forever or return home, back to Godhead. This is also con­
fumed in Bhagavad-gitii (aprapya miim nivartante mrtyu-samsiira­
ro.rtmani).
102 Srimad-Bhagavatam [Canto l 0, Ch. l

There is no such thing as chance. When a tree is burning in a forest

fire and although the nearest tree is spared a distant tree catches fire, this
may appear to be chance. Similarly, one may seem to get different types
of bodies by chance, bu� actually one receives these bodies because of the
mind. The mind flickers between accepting and· rejecting, and according
to the acceptance and rejection of the mind, we receive different types of
bodies, although we superficially seem to obtain these bodies by chance.
Even if we accept the theory of chance, the immediate cause for the
change of body is the agitation of the mind.
Notes on amsa. This chapter describes that K:r�Qa appeared amsena,
with His parts and parcels or His partial manifestation. In this connec­
tion, Sridhara Svami says that K:r�Qa is one hundred percent Bhagavan
(kr$r:taS tu bhagaviin svayam). Because of our imperfections, however,
we cannot appreciate K:r�Qa in fullness, and therefore whatever K:r�Qa
exhibited when present on earth was but a partial manifestation of His
opulence. Again, K:r�Qa appeared with His plenary expansion Baladeva.
K:r�Qa, however, is full; there is no question of His appearing partially.
In the Vai$r:mva-to$ar,ti, Srila Sanatana Gosvami says that to accept that
K:r�Qa was partially manifested would contradict the statement kr$1JaS tu
bhagaviin svayam. Srila }iva Gosvami says that the word amsena means
that K:r�Qa appeared with all His plenary expansions. The words amsena
vi$r,ta� do not mean that K:r�Qa is a partial representative of Vi�QU.
Rather, K:r�Qa appeared in fullness, and He manifests Himself partially
in the VaikuQthalokas. In other words, Lord Vi�QU is a partial represen­
tation of K:r�Qa; K:r�Qa is not a partial representation of Vi�QU. In the
Caitanya-caritiimrta, Adi-lilii, Chapter Four, this subject matter is ex­
plained very clearly. Srila Visvanatha Cakravarti Thakura also notes that
no one can describe K:r�Qa in fullness. Whatever descriptions we find in
Srimad-Bhagavatam are partial explanations of K:r�Qa. In conclusion,
therefore, the word amsena indicates that Lord Vi�QU is a partial repre­
sentation of K:r�Qa, not that K:r�Qa is a partial representation of Vi�QU.
Srila Sanatana Gosvami's Vai$r:mva-to$ar,ti has explained the word
dharma-silasya. The exact meaning of dharma-sila is "an unadulterated
devotee." Real dharma consists of full surrender to K:r�Qa (sarva­
dharmiin parityajya miim ekam sarar:mm vraja). One who has fully sur­
rendered to K:r�Qa is actually religious. One such religious person was
Maharaja Parik�it. Anyone who accepts the principle of surrender to the
Notes] The Advent of Lord l\.r11�a: Introduction. 103

lotus feet of the Lord, giving up all other systems of religion, is actually
dharma-fila, perfectly religious.
The word nivrtta-tar$ai� refers to one who no longer has any material
desires (sarvopiidhi-vinirmuktam). One may have many material desires
because of contamination in this material world, but when one is com­
pletely free from all material desires, he is called nivrtta-tr$1Jn, which in­
dicates that he no longer has any thirst for material enjoyment. Svamin
krtartho 'smi varam na yace (Hari-bhakti-sudhodaya) . Materialistic per­
sons want some material profit from executing devotional service, but
this is not the purpose of service. The perfection of devotional service
lies in complete surrender unto the lotus feet of l(r�Q.a, with no material
desires. One who surrenders in this way is already liberated. ]ivan­
mukta� sa ucyate. One who is always busy serving l(r�Q.a, in whatever
condition he may live, is understood to be liberated even in this life. Such
a person, who is a pure devotee, does not need to change his body; in­
deed, he does not possess a material body, for his body has already been
spiritualized. An iron rod kept constantly within a fire will ultimately be­
come fire, and whatever it touches will burn. Similarly, the pure devotee
is in the fire of spiritual existence, and therefore his body is cin-maya;
that is, it is spiritual, not material, because the pure devotee has no
desire but the transcendental desire to serve the Lord. In text four the
word upagiyamanat is used: nivrtta-tar$air upagiyamanat. Who will
chant the glories of the Lord unless he is a devotee? Therefore the word
nivrtta-tar$ai� indicates the devotee, and no one else. These are the
remarks of ticaryas like Viraraghava Acarya and Vijayadhvaja. To desire
anything other than devotional service will diminish one's freedom from
material desires, but when one is free from all such desires one is called
nivrtta-tar$ai�.
Vina pa5u-ghnat. The word pa§u means "animal." An animal killer,
pa5u-ghna, cannot enter into ��Q.a consciousness. In our .Kr�IJ.a con­
sciousness movement, therefore, animal killing is completely prohibited.
Uttamasloka-guT}iinuviidat. The word uttamasloka means "one who is
famous as the best of those who are good." The Lord is good in all
circumstances. That is His natural reputation. His goodness is unlimited,
and He uses it unlimitedly. A devotee is also sometimes described as
uttamasloka, meaning that he is eager to glorify the Supreme Personality
of Godhead or the Lord's devotees. Glorifying the Lord and glorifying
104 Srimad-Bhagavatam (Canto 10, Ch. 1

the Lord's devotees are the same. Or, rather, glorifying the devotee is
more important than glorifying the Lord directly. Narottama dasa
'fhakura explains this fact: ch&;liya va�r:w-va-seva, nistara payeche
keba. One cannot be .liberated from material contamination without
sincerely serving a devotee of Kr�:Q.a.
Bhavau�adhat means "from the universal remedy." Chanting the
holy name and glorifying the Supreme Lord are the universal remedy for
all the miseries of materialistic life. Persons who desire to be freed from
this material world are called mumu�u. Such persons can understand
the miseries of materialistic life, and by glorifying the activities of the
Lord they can be released from all these miseries. The transcendental
sound vibrations concerning the Lord's name, fame, form, qualities and
paraphernalia are all nondiflerent from the Lord. Therefore the very
sound vibration of the Lord's glorification and name are pleasing to the
ears, and by understanding the absolute nature of the Lord's name, form
and qualities the devotee becomes joyful. Even those who are not devo­
tees, however, enjoy the pleasing narrations of the Lord's transcendental
activities. Even ordinary persons not very much advanced in K.r�:Q.a con­
sciousness take pleasure in describing the narrations depicted in Srimad­
Bhagavatam. When a materialistic person is purified in this way, he
engages in hearing and chanting the glories of the Lord. Because
glorification of the Lord's pastimes is very pleasing to the ear and heart
of the devotee, it is simultaneously his subject and object.
In this world there are three kinds of men: those who are liberated,
those trying to be liberated, and those entangled in sense enjoyment. Of
these three, those who are already liberated chant and hear the holy
name of the Lord, knowing perfectly that to glorify the Lord is the only
way to keep oneself in a transcendental position. Those who are trying to
be liberated, the second class, may regard the chanting and hearing of
the Lord's holy name as a process of liberation, and they too will feel the
transcendental pleasure of this chanting. As for karmis and persons
engaged in sense gratification, they also may take pleasure in hearing the
pastimes of the Lord, like His fighting on the Battlefield of Kuruk�etra
and His dancing in V.rndavana with the gopis.
The word uttama.Sloka-guJJ-anuvada refers to the transcendental
qualities of the Supreme Lord, such as His affection for mother Yasoda
and His friends the cowherd boys and His loving attitude toward the
Notes] The Advent of Lord K:r��a: Introduction 105

gopis. The Lord's devotees like Maharaja Yudhi!?thira are also described
by the qualification uttamasloka-gurpinuviida. The word anuvada refers
to describing the qualities of the Supreme Lord or His devotees. When
these qualities are described, other devotees are interested in hearing
them. The more one is interested in hearing about these transcendental
qualities, the more one transcendentally enjoys. Everyone, therefore, in­
cluding the mumu/cyus, the vimuktas and the karmis, should chant and
hear the glories of the Lord, and in this way everyone will benefit.
Although the sound vibration of the transcendental qualities of the
Lord is equally beneficial to all, for those who are muktas, liberated, it is
especially pleasing. As described in Srtmad-Bhagavatam, Eighth Canto,
Third Chapter, verse twenty, because pure devotees, who no longer have
any material desires, surrender fully to the lotus feet of the Lord, they
always merge in the ocean of bliss by chanting and hearing the Lord's
holy name. According to this verse, devotees like Niirada and other resi­
dents of Svetadvipa are seen always engaged in chanting the holy name
of the Lord because by such chanting they are always externally and in­
ternally blissful. The mumu/cyus, persons desiring to be liberated, do not
depend on the pleasures of the senses; instead, they concentrate fully on
becoming liberated by chanting the holy name of the Lord. Karmis like
to create something pleasing to their ears and hearts, and although they
sometimes like to chant or hear the glories of the Lord, they do not do it
openly. Devotees, however, always spontaneously hear, chant about and
remember the activities of the Lord, and by this process they are fully
satisfied, even though these may seem like topics of sense gratification.
Simply by hearing the transcendental narrations of the Lord's activities,
Parik!?it Maharaja was liberated. He was therefore srotramano- 'bhirama;
that is, he glorified the process of hearing. This process should be
accepted by all living entities.
To distinguish persons who are bereft of these transcendental
pleasures, Parik!?it Maharaja has used the words virajyeta pumiin. The
word pumiin refers to any person, whether man, woman or in-between.
Because of the bodily conception of life, we are subject to lamentation,
but one who has no such bodily conceptions can take pleasure in tran­
scendental hearing and chanting. Therefore a person fully absorbed in
the bodily concept of life is surely killing himself by not making spiritual
progress. Such a person is called pa8u-ghna. Especially excluded from
I06 Srimad-Bhagavatam (Canto I 0, Ch. I

spiritual life are the animal hunters, who are not interested in hearing
and chanting the holy name of the Lord. Such hunters are always
unhappy, both in this life and in the next. It is therefore said that a
hunter should neither die nor live because for such persons both living
and dying are troublesome. Animal hunters are completely different
from ordinary karmis, and thus they have been excluded from the pro­
cess of hearing and chanting. Vina pa§u-ghniit. They cannot enter into
the transcendental pleasure of chanting and hearing the holy name of the
Lord.
The word maha-ratha refers to a great hero who can fight alone
against eleven thousand other heroes, and the word atiratha, as found in
text five, refers to one who can fight against an unlimited number. This
is mentioned in the Mahabharata as follows:

ekiidasa-sahasraTJ,i
yodhayed yas tu dhanvinam
astra-sastra-praviTJ,a§ ca
maha-ratha iti smrta/:l
amitan yodhayed yas tu
samprokto 'tirathas tu sa/:l

This is the description given in the Brhad-va�TJ,ava-to$aTJ,i by Sri:la

Sanatana Gosvami.
,
Maya-manu$yasya (10.1.17). Because of being covered by yogamaya
(naham prakaSa/:l sarvasya yogamaya-samavrta/:l}, K:r;!?J.la is sometimes
called maya-manu$ya, indicating that although He is the Supreme Per­
sonality of Godhead, He appears like an ordinary person. A misunder­
standing arises because yogamaya covers the vision of the general
public. The Lord's position is actually different from that of an ordinary
person, for although He appears to act like an ordinary man, He is always
transcendental. The word maya also indicates "mercy," and sometimes it
also means "knowledge." The Lord is always full of all transcendental
knowledge, and therefore although He acts like a human being, He is the
Supreme Personality of Godhead, full of knowledge. In His original
identity, the Lord is the controller of maya (mayadhyak$eTJ,a prakrti/:l
silyate sa-caracaram). Therefore the Lord may be called maya­
manU$ya, or the Supreme Personality of Godhead playing like an ordi-
Notes] The Advent of Lord :Kf'J].a: Introduction 107

nary human being, although He is the controller of both the material and
spiritual energies. The Lord is the Supreme Person, Puru�ottama, but
because we are deluded by yogamdya, He appears to be an ordinary per­
son. Ultimately, however, yogamaya induces even a nondevotee to
understand the Lord as the Supreme Person, Puru�ottama. In Bhagavad­
gita we find two statements given by the Supreme Personality of
Godhead. For the devotees, the Lord says:

te�am satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

"To those who are constantly devoted and worship Me with love, I give
the understanding by which they can come to Me." (Bg. 10.10) Thus for
the willing devotee the Lord gives intelligence by which to understand
Him and return home, back to Godhead. For others, for nondevotees, the
Lord says, mrtyub, sarva-hara§ caham: "I am all-plundering, inevitable
death." A devotee like Prahlada enjoys the activities of Lord N:.;siril­
hadeva, whereas nondevotees like Prahlada's father, Hiral).yakasipu,
meet death before Lord N:.;simhadeva. The Lord therefore acts in two
ways, by sending some onto the path of repeated birth and death and
sending others back home, back to Godhead.
The word kala, meaning "black," indicates the color of the Supreme
Personality of Godhead, Kt�J.la. Lord I(:.;�I).a and Lord Ramacandra, who
both look blackish, give liberation and transcendental bliss to Their
devotees. Among persons possessing material bodies, sometimes someone
is able to subject death to his own will. For such a person, death is almost
impossible because no one wants to die. But although Bhif?madeva
possessed this power, Bhi�ma, by the supreme will of the Lord, died very
easily in the Lord's presence. There have also been many demons who
had no hope of salvation, yet Kamsa attained salvation by the supreme
will of the Lord. Not to speak of Kamsa, even Putana attained salvation
and reached the level of the Lord's mother. Parik�it Maharaja, therefore,
was very eager to hear about the Lord, who has inconceivable qualities by
which to give liberation to anyone. Parik�it Maharaja, at the point of his
death, was certainly interested in his liberation. When such a great and
108 Srimad-Bhagavatam (Canto 10, Ch. 1

exalted personality as the Lord behaves like an ordinary human being al­
though possessing inconceivable qualities, His behavior is called maya.
'!'herefore the Lord is described as maya-manU$ya. This is the opinion of
Srila ]iva Gosvami. Mu refers to mukti, or salvation, and ku refers to that
which is bad or very obnoxious. Thus muku refers to the Supreme Per­
sonality of Godhead, who saves one from the bad condition of material
existence. The Lord is called mukunda because He not only saves the
devotee from material existence but offers him transcendental bliss in
love and service.
As for Kesava, ka means Brahma, and iSa means Lord Siva. The Per­
sonality of Godhead captivates both Lord Brahma and Lord Mahadeva, or
Siva, by His transcendental qualities. Therefore He is called Kesava.
This opinion is given by Sanatana Gosvami in his Va��va-to$ar,ti
commentary.
It is said that all the demigods, accompanied by Tri-nayana, Lord Siva,
went to the shore of the ocean of milk and offered their prayers through
the mantra known as Puru$a-sukta. From this statement it is understood
that the demigods cannot directly approach Lord Vi�Qu, who lies on the
ocean of milk, or enter His abode. This is also clearly stated in the
Mahabharata, Mok$a-dharma, and the next chapter of Srimad­
Bhagavatam. l(r�Qa, the Supreme Personality of Godhead, has His
abode in Goloka (goloka-namni nija-dhamni tale ca tasya). From Lord
l(r�Qa come the catur-vyuha, the quadruple expansions Sailkar�aQa,
Aniruddha, Pradyumna and Vasudeva. There are innumerable brah­
maTJ4as, all of which emanate from the pores of KaraQodakasayi Vif;!QU,
and in every brahmar,t(la there is a Garbhodakasayi Vif;!QU, who is a par­
tial expansion of Anirudttha. This Aniruddha is a partial expansion of
Pradyumna, who is partially represented as Kr;!irodakasayi Vir;!QU, the
Supersoul of all living entities. These Vif;!QU expansions are different
from }(rf;!Qa, who resides in Goloka V:rndavana. When it is said that the
demigods offered prayers to the Lord by chanting the Puru$a-sukta, this
indicates that they pleased the Lord by enunciating prayers of bhakti.
The word vr$akapi refers to one who satisfies His devotee in every way
and frees His devotee from all material anxieties. Vr$a refers to religious
performances like sacrifices. Even without the execution of sacrifices, the
Lord can still enjoy the supermost comforts of the heavenly planets. The
statement that Puru�ottama, Jagannatha, would appear in the house of
Notes] The Advent of Lord K:r��a: Introduction 109

Vasudeva distinguishes the Supreme Personality of Godhead from ordi­

nary persons. The statement that He personally appeared indicates that
He did not send His plenary expansion. The word priyartham indicates
that the Lord appeared to please RukmiQi and RadhiiriiQi. Priya means
"the most beloved."
In the commentary of Sri Virariighava Acarya, the following extra
verse is accepted after text twenty-three:

r$ayo 'pi tad-iidesat

kalpyantarh pa5u-rupi1Ja�
payo-dana-mukhenapi
vi$1Jurh tarpayiturh sura�

"0 demigods, even great sages, following the order of Vi�Qu, appeared in
the forms of cows and calves to please the Supreme Personality of
Godhead by delivering milk."
Riimiinujiiciirya sometimes accepts Baladeva as a saktyavesa-avatara,
but Srila ]iva Gosviimi has explained that Baladeva is an expansion of
:l<r�Qa and that a part of Baladeva is Sankar�aQa. Although Baladeva is
identical with Sankar�aQa, He is the origin of Saiikar�aQa. Therefore the
word svara! has been used to indicate that Baladeva always exists in His
own independence. The word svara! also indicates that Baladeva is
beyond the material conception of existence. Maya cannot attract Him,
but because He is fully independent, He can appear by His spiritual
potency wherever He likes. Maya is fully under the control of Vi�Qu.
Because the material potency and yogamaya mingle in the Lord's ap­
pearance, they are described as ekanamsa. Sometimes ekanamsa is
interpreted to mean "without differentiation." Saiikar�aQa and Se�a­
niiga are identical. As stated by Yamuniidevi, "0 Riima, 0 great-armed
master of the world, who have extended Yourself throughout the entire
universe by one plenary expansion, it is not possible to understand You
fully." Therefore ekarhsa refers to Se�a-niiga. In other words, Baladeva,
merely by His partial expansion, sustains the entire universe.
The word karyarthe refers to one who attracted the pregnancy of
Devaki and bewildered mother Yasodii. These pastimes are very confi­
dential. The Supreme Personality of Godhead ordered yogamaya to
bewilder His associates in His pastimes and bewilder demons like Kamsa.
110 Srimad-Bhagavatam [Canto 10, Ch. 1

As stated previously, yogamayam samadiSat. To give service to the Lord,

yogamaya appeared along with mahamaya. Mahamaya refers to yaya
sammohitam jagat, "one who bewilders the entire material world." From
this statement it is to be understood that yogamaya, in her partial expan­
sion, becomes mahamaya and bewilders the conditioned souls. In other
words, the entire creation has two divisions-transcendental, or spiri­
tual, and material. Yogamaya manages the spiritual world, and by her
partial expansion as mahamaya she manages the material world. As
stated in the Narada-paficaratra, mahamaya is a partial expansion of
yogamaya. The Narada-paficaratra clearly states that the Supreme Per­
sonality has one potency, which is sometimes described as Durgii. The
Brahma-samhita says, chayeva yasya bhuvanani bibharti durga. Durga
is not different from yogamaya. When one understands Durga properly,
he is immediately liberated, for Durga is originally the spiritual potency,
hladini-sakti, by whose mercy one can understand the Supreme Per­
sonality of Godhead very easily. Radha kr�7Ja-pra1J-(lya-vikrtir hladini­
saktir asmad. The mahamaya-sakti, however, is a covering of
yogamaya, and she is therefore called the covering potency. By this
covering potency, the entire material world is bewildered (yaya sam­
mohitam jagat). In conclusion, bewildering the conditioned souls and
liberating the devotees are both functions belonging to yogamaya.
Transferring the pregnancy of Devaki and keeping mother Yasoda in
deep sleep were both done by yogamaya; mahamaya cannot act upon
such devotees, for they are always liberated. But although it is not possi­
ble for mahamaya to control liberated souls or the Supreme Personality
of Godhead, she did bewilder Karhsa. The action of yogamaya in pre­
senting herself before Karhsa was the action of mahamaya, not
yogamaya. Yogamaya cannot even see or touch such polluted persons as
Karhsa. In Car:u)i, in the Markar:r,cJ,eya Purar:r-a, Eleventh Chapter,
Mahamaya says, "During the twenty-eighth yuga in the period of
Vaivasvata Manu, I shall take birth as the daughter of Yasoda and be
known as Vindhyacala-vasini."
The distinction between the two mayas-yogamaya and maha­
maya-is described as follows. � �1,1a's rasa-lila with the gopis and
the gopis' bewilderment in respect to their husbands, fathers-in-law and
other suchrelatives were arrangements of yogamaya in which
mahamaya had no influence. The Bhagavatam gives sufficient evidence
Notes] The Advent of Lord .Kr!iir:ta: Introduction Ill

of this when it clearly says, yo_gamayam upasrita/:1,. On the other hand,

there were asuras headed by Salva and k�atriyas like Duryodhana who
were bereft of devotional service in spite of seeing Kr�Qa's carrier
Garu<:\a and the universal form, and who could not understand :l<r!?Qa to
be the Supreme Personality of Godhead. This was also bewilderment, but
this bewilderment was due to mahamaya. Therefore it is to be concluded
that the maya which drags a person from the Supreme Personality of
Godhead is called ja4amaya, and the maya which acts on the transcen­
dental platform is called yogamaya. When Nanda Maharaja was taken
away by VaruQa, he saw Kt�Qa's opulence, but nonetheless he thought of
:l<r!?Qa as his son. Such feelings of parental love in the spiritual world are
acts of yogamaya, not of jal}.amaya, or mahamaya. This is the opinion of
Srila Visvanatha Cakravarti Thakura.
Surasenarhs ca. The son of Kartaviryarjuna was Siirasena, and the
countries he ruled were also called Siirasena. This is noted by Sanatana
Gosvami in his Va��Jnva-to�ar:ti commentary.
In regard to Mathura, we find this quotation:

mathyate tu jagat sarvarh

brahma-jfianena yena va
tat-sara-bhutarh yad yasyarh
mathura sa nigadyate

When a self-realized soul acts in his transcendental position, his situation

is called Mathura. In other words, when one acts in the process of bhakti­
yoga, he may live anywhere, but actually he lives in Mathura,
V:.;ndavana. Devotion to Kr�Qa, the son of Nanda Maharaja, is the essence
of all knowledge, and wherever such knowledge is manifested is called
Mathura. Also, when one establishes bhakti-yoga, excluding all other
methods, one's situation is called Mathura. Yatra nityarh sannihito hari/:1,:
the place where Hari, the Supreme Personality of Godhead, lives eter­
nally is called Mathura. The word nitya indicates eternality. The
Supreme Lord is eternal, and His abode is also eternal. Goloka eva
nivasaty akhilatma-bhuta/:1,. Although the Lord is always stationed in His
abode, Goloka V:.;ndavana, He is present everywhere in fullness. This
means that when the Supreme Lord descends on the surface of the world,
His original abode is not vacant, for He can remain in His original abode
112 Srimad-Bhiigavatam [Canto 10, Ch. 1

and simultaneously descend upon Mathura, V:rndavana, Ayodhya and

other places. He does not need to descend, since He is already present
there; He simply manifests Himself.
Srila Sukadeva Gosvami has addressed Maharaja Parik�?it as tiita, or
"beloved son." This is due to parental love in the heart of Sukadeva
Gosvaml. Because K:r�?J).a was soon coming as the son of Vasudeva and
Devaki, out of parental affection Sukadeva Gosvami addressed Maharaja
Parik�?it as tiita, "my dear son."
In the ViSva-kosa dictionary, the word garbha is explained: garbho
bhrury,e arbhake kuk$av ity adi. When Karhsa was about to kill Devaki,
Vasudeva wanted to dissuade him by the diplomacy of siima and bheda.
Sama means "pacifying." Vasudeva wanted to pacify Karhsa by indicat­
ing relations, gain, welfare, identity and glorification. Reference to these
five concerns constitutes siima, and Vasudeva's presentation of fear in
two situations-in this life and the next-is called bheda. Thus
Vasudeva used both siima and bheda to pacify Karhsa. Praising Karhsa's
qualifications was glorification, and praising him as a descendant of the
bhoja-varilsa appealed to sambandha, relationship. Speaking of "your
sister" was an appeal to identity. Speaking about killing a woman raises
questions about fame and welfare, and arousing fear of the sinful act of
killing one's sister during her marriage ceremony is an aspect of bheda.
The Bhoja dynasty refers to those who were simply interested in sense
gratification and were therefore not very aristocratic. Another meaning
of bhoja is "fighting." These were indications of defamation for Karhsa.
When Vasudeva addressed Karhsa as dina-vatsala, this was excessive
praise. Karhsa would accept calves as a form of revenue from his poor
constituents, and therefore he was called dina-vatsala. Vasudeva knew
very well that he could not by force rescue Devaki from the imminent
danger. Devaki was actually the daughter of Karhsa's uncle, and
therefore she is described as suhrt, meaning "relative." It is stated that
Karhsa refrained from killing his close relation Devaki because if he had
killed her, a great fight would have ensued among the other members of
the family. Kamsa refrained from provoking this great danger of a
family fight, for it would have caused many persons to lose their lives.
Formerly an asura named Kalanemi had six sons, named Harhsa,
Suvikrama, Kratha, Damana, Ripurmardana and Krodhahanta. They
 Notes] The Advent of Lord K:r�J].a: Introduction 113

were known as the �a{l-garbhas, or six garbhas, and they were all equally
powerful and expert in military affairs. These �a{l-garbhas gave up the
association of HiraQyakasipu, their grandfather, and underwent great
austerities to satisfy Lord Brahma, who, upon being satisfied, agreed to
give them whatever benediction they might desire. When asked by Lord
Brahma to state what they wanted, the gul-garbhas replied, "Dear Lord
Brahma, if you want to give us a benediction, give us the blessing that we
will not be killed by any demigod, maha-roga, Yak�?a, Gandharva-pati,
Siddha, CaraQa or human being, nor by great sages who are perfect in
their penances and austerities." Brahma understood their purpose and
fulfilled their desire. But when HiraQyakasipu came to know of these
events, he was very angry at his grandsons. "You have given up my
association and have gone to worship Lord Brahma," he said, "and
therefore I no longer have any affection for you. You have tried to save
yourselves from the hands of the demigods, but I curse you in this way:
Your father will take birth as Karhsa and kill all of you because you will
take birth as sons of Devaki." Because of this curse, the grandsons of
Hirai_lyakasipu had to take birth from the womb of Devaki and be killed
by Karhsa, although he was previously their father. This description is
mentioned in the Hari-vamsa, Vi��:tu-parva, Second Chapter. According
to the comments of the Va�1JaVa-to�a1Ji, the son of Devaki known as
Kirtiman was the third incarnation. In his first incarnation he was known
as Smara and was the son of Marici, and later he became the son of
Kalanemi. This is mentioned in the histories.
An additional verse in this chapter of Srimad-Bhagavatam is accepted
by the Madhvacarya-sampradaya, represented by Vijayadhvaja Tirtha.
The verse is as follows:

atha karhsam upagamya

narado brahma-nandanab
ekantam upasarigamya
vakyam etad uvaca ha

atha-in this way; kamsam-unto Karhsa; upagamya- after going;

narada b-the great sage Narada; brahma-nandanab-who is the son of
Brahma; ekantam upasangamya- after going to a very solitary place;
114 Srimad-Bhagavatam [Canto 10, Ch. 1

vakyam-the following instruction; etat-this; uvaca-said; ha-in the

past.

Translation: "Thereafter, Narada, the mental son of Lord Brahmii, ap­

proached Karhsa and, in a very solitary place, informed him of the
following news."
The great saint Narada descended from the heavenly planets to the
forest of Mathurii and sent his messenger to Karhsa. When the messenger
approached Karhsa and informed him of Narada's arrival, Karhsa, the
leader of the asuras, was very happy and immediately came out of his
palace to receive Narada, who was as bright as the sun, as powerful as
fire, and free from all tinges of sinful activities. Karhsa accepted Narada
as his guest, offered him respectful obeisances and gave him a golden
seat, brilliant like the sun. Narada was a friend of the King of heaven,
and thus he told Karhsa, the son of Ugrasena, "My dear hero, you have
satisfied me with a proper reception, and therefore I shall tell you some­
thing secret and confidential. While I was coming here from Nanda­
kiinana through the Caitraratha forest, I saw a great meeting of the
demigods, who followed me to Sumeru Parvata. We traveled through
many holy places, and finally we saw the holy Ganges. While Lord
Brahmii was consulting the other demigods at the top of Sumeru Hill, I
was also present with my stringed instrument, the Vi7Ja. I shall tell you
confidentially that the meeting was held just to plan to kill the
asuras, headed by you. You have a younger sister named Devaki, and it
is a fact that her eighth son will kill you." (reference: Hari-vamsa,
V�r:tu-parva 1.2-16)
No one can blame Niiradaji for encouraging Karhsa to kill the sons of
Devaki. The saint Narada is always a well-wisher for human society, and
he wanted the Supreme Personality of Godhead, Kr�?Qa, to descend to this
world as soon as possible so that the society of demigods would be pleased
and would see Karhsa and his friends killed by K:r�?Qa. Karhsa would also
attain salvation from his nefarious activities, and this too would very
much please the demigods and their followers. Srila Visvanatha
Cakravarti Thakura remarks in this connection that Narada Muni some­
times did things that were beneficial to the demigods and the demons
simultaneously. Sri Viraraghava Acarya, in his commentary, has in­
cluded the following half-verse in this regard: asura}:t sarva evaita
Notes] The Adv�nt of Lord Knq.a: Introduction 115

lokopadrava-k4ri'f.Ul�. Asuras are always disturbing elements for human

society.

Thus end the Bhaktivedanta purports of the Tenth Canto, First

Chapter, of the Srimad-Bhagavatam, entitled "The Advent of Lord
Kr�1Jll: Introduction."
 CHAPTER TWO

Prayers by the Demigods

for Lord Krsna in the Womb
. . .

As described in this chapter, when the Supreme Personality of Godhead

entered the womb of Devaki to kill Karhsa, all the demigods understood
that the Lord was living within Devaki's womb, and therefore in venera­
tion they offered Him the Garbha-stuti prayers.
Karhsa, under the protection of his father-in-law, Jarasandha, and
with the help of his demoniac friends like Pralamba, Baka, Cii1,1t1ra,
T:r1,1avarta, Aghasura, Mu�tika, Ba1,1a and Bhaumiisura, began oppressing
the members of the Yadu dynasty. Therefore, the members of the Yadu
dynasty left their homes and sought shelter in such states as Kuru,
Paiicala, Kekaya, Salva and Vidarbha. Only some of them stayed with
Karhsa, as nominal friends.
Mter Karhsa killed the �ac/,-garbhas, the six sons of Devaki, one after
another, Anantadeva entered Devaki's womb and was transferred to the
womb of Rohi1,1i by the manipulation of Yogamaya, who was following
the order of the Supreme Personality of Godhead. The Lord Himself,
who was soon to appear as the eighth son of Devaki, ordered Yogamayii to
take birth from the womb of Yasodadevi. Because K:r�J:.la and His po­
tency, Yogamaya, appeared simultaneously as brother and sister, the
world is full of Vai�1,1avas and saktas, and there is certainly some rivalry
between them. Vai�1,1avas worship the Supreme Lord, whereas saktas, ac­
cording to their desires, worship Yogamiiyii in forms like Durga,
Bhadrakali and Ca1,1<Jika. Following the orders of the Supreme Per­
sonality of Godhead, Yogamiiyii transferred Baladeva, Sailkar�a1,1a, the
seventh child of Devaki, from the womb of Devaki to the womb of
Rohi1,1i. Because Sankar�a1,1a appears in order to increase love of K:r�1,1a,
He is known as Baladeva. One may take auspicious strength from Him to
become a devotee of the Lord, and therefore He is also known as
Balabhadra.
Mter Yogamiiyii transferred the seventh child of Devaki to the womb
of Rohi1,1i, the Supreme Personality of Godhead appeared within the

117
118 Srimad-Bhigavatam [Canto 10, Ch. 2

heart of Vasudeva and transferred Himself into the heart of Devaki. Be­
cause the Lord was present in her heart, Devaki, as her pregnancy con­
tinued, appeared effulgent. Upon seeing this effulgence, Ka:rhsa was full
of anxiety, but he could not harm Devaki because of their family rela­
tionship. Thus he began indirectly thinking of Kr�J.la and became fully
Kr�J:.la conscious.
Meanwhile, because of the Lord's presence within the womb of
Devaki, all the demigods came to offer the Lord their prayers. The
Supreme Personality of Godhead, they said, is eternally the Absolute
Truth. The spiritual soul is more important than the gross body, and the
Supersoul, Paramatma, is still more important than the soul. The
Supreme Godhead is absolutely independent, and His incarnations are
transcendental. The prayers of the demigods glorify and exalt devotees
and explain the fate of persons who superficially consider themselves
liberated from the conditions of material nature. A devotee is always
safe. When a devotee fully surrenders at the lotus feet of the Lord, he is
completely liberated from the fear of material existence. By explaining
why the Supreme Personality of Godhead descends, the prayers of the
demigods clearly confirm the Lord's statement in Bhagavad-gita (4.7):

yada yada hi dharmasya

gliinir bhavati bharata
abhyutthdnam adharmasya
taddtmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself."
Text 2) Prayers by the Demigods 119

sri-suka uviica
pralamba-baka-cii7Jilra­
tr¢varta-maha.Sanaib,
mu$#ka�ta-dvivida­
piltana-kesi-dhenukaib,

anyaiS ciisura-bhilpalair
ba7Ja-bhaumadibhir yutab,
yadilnam kadanam cakre
bali miigadha-samsrayab,

sri-sukab, uviica-Sri Sukadeva Gosviimi said; pralamba-by the

asura named Pralamba; baka-by the asura named Baka; cd7Jilra -by
the asura named CiiQiira; tr1Javarta-by the asura named TtQiivarta;
mahasanaib, -by Aghiisura; fflU$!ika -by the asura named Mu�tika;
ari$ta-by the asura Ari�ta; dvivida-by the asura named Dvivida;
piltana-by Putanii; kesi-by Kesi; dhenukaib,-by Dhenuka; anyaib,
ca and by many others; asura-bhilpalaib,-by demoniac kings on the
-

surface of the globe; ba7Ja -by King BiiQa; bhauma by Bhaumiisura;

-

adibhib, -and by others as well; yutab, -being assisted; yadilnam-of

the kings of the Yadu dynasty; kadanam -persecution; cakre­
regularly performed; bali-very powerful; miigadha-samsrayab,­
under the protection of Jariisandha, the King of Magadha.

TRANSLATION
Sukadeva Gosvimi said: Under the protection of Magadharija,
Jarisandha, the powerful Kamsa began persecuting the kings of
the Yadu dynasty. In this he had the cooperation of demons like
Pralamba, Baka, C�ura, T:p.tivarta, Aghisura, Mu�lika, Ari�la,
Dvivida, Putani, Kesi, Dhenuka, BiJ.lisura, Narakisura and many
other demoniac kings on the surface of the earth.

PURPORT
This verse supports the following statement given by the Lord in
Bhagavad-gita (4. 7 -8):
120 Srimad-Bhagavatam [Canto 10, Ch. 2

yada yada hi dharmasya

glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

paritrar:taya sadhunam
vinasaya ca d�krtam
dharma-samsthapandrthaya
sambhavami yuge yuge

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself. To deliver the pious and to annihilate the miscreants, as
well as to reestablish the principles of religion, I advent Myself millen­
nium after millennium."
The Lord's purpose in maintaining this material world is to give
everyone a chance to go back home, back to Godhead, but kings and
political leaders unfortunately try to hinder the purpose of the Lord, and
therefore the Lord appears, either personally or with His plenary por­
tions, to set things right. It is therefore said:

garbham saiicarya rohir:tyam

devakya yogamayaya
tasya/:t ku/cyim gata/:t kr�r:ta
dvitiyo vibudhai/:t stuta/:t

"K.r�1,1a appeared in the womb of Devaki after transferring Baladeva to

the womb of Rohi1,1i by the power of Yogamaya." Yadubhi/:t sa
vyarudhyata. The kings of the Yadu dynasty were all devotees, but there
were many powerful demons, such as Salva, who began to persecute
them. At that time, Jarasandha, who was Karhsa's father-in-law, was ex­
tremely powerful, and therefore Karhsa took advantage of his protection
and the help of the demons in persecuting the kings of the Yadu dynasty.
The demons naturally appeared more powerful than the demigods, but
ultimately, because of help received from the Supreme Personality of
Godhead, the demons were defeated and the demigods triumphant.
Text 5] Prayers by the Demigods 121

TEXT3

ij 1fiftm f;rr��: �qiJl('S#fwt'{ I

�T'l��f?t��li_�� II� II
te pU)ita niviviSu/:1.
kuru-pancala-kekayan
salvan vidarbhan ni$adhan
videhan kosalan api

te-they (the kings of the Yadu dynasty); pU)ita/:1.-being persecuted;

niviviSu/:1.-took shelter or entered (the kingdoms); kuru-paficala-the
countries occupied by the Kurus and Paiicalas; kekayan-the countries
of the Kekayas; salvan-the countries occupied by the Salvas;
vidarbhan-the countries occupied by the Vidarbhas; ni$adhan-the
countries occupied by the Ni�adhas; videhan-the country of Videha;
kosalan api -as well as the countries occupied by the Kosalas.

TRANSLATION
Persecuted by the demoniac kings, the Yadavas left their own
kingdom and entered various others, like those of the Kurus,
Paiicilas, Kekayas, Silvas, Vidarbhas, Ni,adhas, Videhas and
Kosalas.

TEXTS 4-5
tJ:� �� ��: q�ql('(ij I
� �� � �� an��M�I II
"'
� II
� �� ��+r.t� �affl I
tNT � �� mft��: II � II
eke tam anurundhana
jnataya/:1. paryupdsate
hate$U $atsu biile$U
devakya augrasenina
122 Srimad-Bhagavatam [Canto I 0, Ch. 2

saptamo va�7J.avaril dhama

yam anantaril praca�ate
garbho babhava devakya
har�a-soka-vivardhana�

eke-some of them; tam-unto Karhsa; anurundhana�-exact1y

following his policy; jriataya�-relatives; paryupasate-began to agree
with him; hate�u-having been killed; �atsu-six; bale�u­
children; devakya�-born of Devaki; augrasenina-by the son of
Ugrasena ( Karhsa ) ; saptama�-the seventh; va�7J.avam-of Lord
Vi!?J).U; dhama-a plenary expansion; yam-unto whom; anantam-by
the name Ananta; praca�ate-is celebrated; garbha�-embryo;
babhava-there was; devakya�-of Devaki; har�a-soka-vivardhana�­
simultaneously arousing pleasure and lamentation.

TRANSLATION
Some of their relatives, however, began to follow Karilsa's prin­
ciples and act in his service. After Karilsa, the son of Ugrasena,
killed the six sons of Devaki, a plenary portion of :Kr��a entered
her womb as her seventh child, arousing her pleasure and her lam­
entation. That plenary portion is celebrated by great sages as
Ananta, who belongs to Kr��a's second quadruple expansion.

PURPORT
Some of the chief devotees, such as Akriira, stayed with Karhsa to
satisfy him. This they did for various purposes. They all expected the
Supreme Personality of Godhead to appear as the eighth child as soon as
Devaki's other children were killed by Karhsa, and they were eagerly
awaiting His appearance. By remaining in Karhsa's association, they
would be able to see the Supreme Personality of Godhead take birth and
display His childhood pastimes, and Akriira would later go to V:rndavana
to bring K:ri?Qa and Balarama to Mathura. The word paryupasate is sig­
nificant because it indicates that some devotees wanted to stay near
Karhsa in order to see all these pas,times of the Lord. The six children
killed by Karhsa had formerly been sons of Marici, but because of having
been cursed by a brahma7J.a, they were obliged to take birth as grandsons
Text6 ] Prayers by the Demigods 123

of Hirar.tyakasipu. Kamsa had taken birth as Kalanemi, and now he was

obliged to kill his own sons. This was a mystery. As soon as the sons of
Devaki were killed, they would return to their original place. The devo­
tees wanted to see this also. Generally speaking, no one kills his own
nephews, hut Kamsa was so cruel that he did so without hesitation.
Ananta, Saiikar�ar.ta, belongs to the second catur-vyaha, or quadruple
expansion. This is the opinion of experienced commentators.

TEXT6

�··�·�� fet� w��· �� 1

� f;r� tO•Ifll�i ��II� II·
bhagavan api viSvatma
viditva karhsajarh bhayam
yadanarh nija-nathanarh
yogamayarh samadiSat

bhagavan-Sri ��J.la, the Supreme Personality of Godhead; api­

also; viSvatma-who is the Supersoul of everyone; viditvd-understand­
ing the position of the Yadus and His other devotees; karhsa-jam­
hecause of Kamsa; bhayam-fear; yadanam-of the Yadus; nija­
nathanam-who had accepted Him, the Supreme Lord, as their supreme
shelter; yogamayam-unto Yogamaya, the spiritual potency of K.r�r.ta;
samadiSat-ordered as follows.

TRANSLATION
To protect the Yadus, His personal devotees, from Kamsa's at­
tack, the Personality of Godhead, Visvitmi, the Supreme Soul of
everyone, ordered Yogamiyi as follows.

PURPORT
The words bhagavan api viSvatmd viditva karhsajarh bhayam are com­
mented upon by Srila Sanatana Gosvami. Bhagavan svayam is K.r�r.ta
(kmws tu bhagavan svayam). He is Visvatma, the original Supersoul of
everyone, because his plenary portion expands as the Supersoul. This is
124 Srimad-Bhagavatam [Canto 10, Ch. 2

confirmed in Bhagavad-gita (13_.3): k§etra-jfiam capi mam viddhi sarva­

k§etre$U bharata. Lord K:r�r,a is the k§etra-jfia, or Supersoul, of all living
entities. He is the original source of all expansions of the Personality of
Godhead. There are hundreds and thousands of plenary expansions of
Vi�r,u, such as Sankar�ar,a, Pradyumna, Aniruddha and Vasudeva, but
here in this material world, the Visvatma, the Supersoul for all living en­
tities, is K�irodakasayi Vi�r,u. As stated in Bhagavad-gita (18.61),
iSvarab, sarva-bhutanam hrd-dese 'rjuna ti$thati: "The Supreme Lord is
situated in the heart of all living entities, 0 Arjuna1." K:r�r,a is actually
Visvatma by His plenary expansion as vi$7J-u-tattva, yet because of His
affection for His devotees, He acts as Supersoul to give them directions
(sarvasya caham hrdi sannivi$to mattab- smrtir jnanam apohanam ca).
The affairs of the Supersoul pertain to K�irodakasayi Vi�r,u, but K:r�r,a
took compassion on Devaki, His devotee, because He understood her fear
of Kamsa's persecution. A pure devotee is always fearful of material ex­
istence. No one knows what will happen next, for one may have to
change his body at any moment (tatha dehantara-praptib-}. Knowing this
fact, a pure devotee acts in such a way that he will not have his life
_spoiled by being obliged to accept another body and undergo the
tribulations of material existence. This is bhayam, or fear. Bhayam
dvitiyabhinivesatab- syat (Bhdg. 11.2.37). This fear is due to material ex­
istence. Properly speaking, everyone should always be alert and fearful
of material existence, but although everyone is prone to be affected by
the ignorance of material existence, the Supreme Personality of God­
head, K:r�r,a, is always alert to the protection of His devotees. K:r�r,a is so
kind and affectionate toward His devotees that He helps them by giving
them the intelligence by which to exist in this material world without
forgetting Him even for a moment. The Lord says:

te$dm evanukampartham
aham ajnanajam tamab­
nasayamy atma-bhdvastho
jnana-dipena bhdsvata

"Out of compassion for them, I, dwelling in their hearts, destroy with

the shining lamp of knowledge the darkness born of ignorance."
(Bg. 10.11)
Text 7] Prayers by the Demigods 125

The word yoga means "link." Any system of yoga is an attempt to

reconnect our broken relationship with the Supreme Personality of God­
head. There are different types of yoga, of which bhakti-yoga is the best.
In other yoga systems, one must undergo various processes before attain­
ing perfection, but bhakti-yoga is direct. The Lord says in Bhagavad­
gita (6.47):
yoginam api sarve$dril
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matal)

"Of all yogis, he who always abides in Me with great faith, worshiping
Me in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all." For the bhakti-yogi, a human body is
guaranteed in his next existence, as stated by Lord Kr!1�a (sucinam
srimatam gehe yoga-bhr�!O 'bhijayate). Yogamaya is the spiritual po­
tency of the Lord. Out of affection for His devotees, the Lord always stays
in spiritual touch with them, although otherwise His maya potency is so
strong that she bewilders even exalted demigods like Brahma. Therefore
the Lord's potency is called yogamaya. Since the Lord is Visvatma, He
immediately ordered Yogamaya to give protection to Devaki.

gaccha devi vrajam bhadre

gopa-gobhir alarikrtam
rohir:ti vasudevasya
bharyaste nanda-gokule
anyas ca kamsa-samvigna
vivare$U vasanti hi

gaccha-now go; devi-0 you who are worshipable for the whole
world; vrajam-to the land of Vraja; bhadre-0 you who are auspicious
126 Srimad-Bhagavatam [Canto I 0, Ch. 2

for all living entities; gopa-gobhib,-with cowherds and cows;

alankrtam-decorated; rohi�i-by the name Rohi1,1i; vasudevasya-of
Vasudeva, .Kr�1,1a's father; bharya-one of the wives; iiste-is living;
nanda-gokule-in the estate of Nanda Maharaja known as Gokula,
where hundreds and thousands of cows are maintained; anyab. ca-and
other wives; kamsa-samvigniib,-being afraid of Kamsa; vivare�u-in
secluded places; vasanti-are living; hi-indeed.

TRANSLATION
The Lord ordered Yogamiyi: 0 My potency, who are worship­
able for the entire world and whose nature is to bestow good for­
tu�e upon all living entities, go to Vraja, where there live many
cowherd men and their wives. In that very beautiful land, where
many cows reside, Rohi�i, the wife of Vasudeva, is living at the
home of Nanda Mahirija. Other wives of Vasudeva are also living
there incognito because of fear of Kamsa. Please go there.

PURPORT
Nanda-gokula, the residence of King Nanda, was itself very beautiful,
and when Yogamaya was ordered to go there and encourage the devotees
with fearlessness, it became even more beautiful and safe. Because
Yogamaya had the ability to create such an atmosphere, the Lord ordered
her to go to Nanda-gokula.

TEXTS

� � tTlT �NROif ���I

m( df;r� itRIR011 a-� 4PI���� II� II

devakya jalhare garbham

se�akhyam dhiima miimakam
tat sannikr�ya rohi�ya
udare sannivesaya

devakyab,-of Devaki; jalhare-within the womb; garbham-the

embryo; se�a-akhyam-known as Se�a, the plenary expansion of .Kr�1,1a;
Text 8] Prayers by the Demigods 127

dhama-the plenary expansion; mdmakam-of Me; tat-Him; san­

nikr�ya-attracting; rohi�yab,-of Rohil)i; udare-within the womb;
sannivesaya-transfer without difficulty.

TRANSLATION
Within the womb of Devak.i is My partial plenary expansion
known as Sailkar!ilaf}& or Selila. Without difficulty, transfer Him into
the womb of Rohh,li.

PURPORT
The first plenary expansion of Kr�I)a is Baladeva, also known as Se�a.
The Se�a incarnation of the Supreme Personality of Godhead supports
the entire universe, and the eternal mother of this incarnation is mother
Rohil)i. "Because I am going into the womb of Devaki," the Lord told
Yogamaya, "the Se�a incarnation has already gone there and made suit­
able arrangements so that I may live there. Now He should enter the
womb of Rohil)i, His eternal mother."
In this connection, one may ask how the Supreme Personality of God­
head, who is always situated transcendentally, could enter the womb of
Devaki, which had previously been entered by the six asuras, the �ac;l­
garbhas. Does this mean that the �ac;l.;.garbhasuras were equal to the
transcendental body of the Supreme Personality of Godhead? The
following answer is given by Srila Visvanatha Cakravarti Thakura.
The entire creation, as well as its individual parts, is an expansion of
the energy of the Supreme Personality of Godhead. Therefore, even
though the Lord enters the material world, He does not do so. This is ex­
plained by the Lord Himself in Bhagavad-gita (9.4-5):

maya tatam idam sarvam

jagad avyakta-milrtind
mat-sthani sarva-bhiltani
na caham te�v avasthitab,

na ca mat-sthani bhiltani
pa5ya me yogam aiSvaram
128 Srimad-Bhagavatam [Canto 10, Ch. 2

bhata-bhrn na ca bhata-stho
mamatma bhata-bhavana�

"By Me, in My unmanifested form, this entire universe is pervaded. All

beings are in Me, but I am not in them. And yet everything that is cre­
ated does not rest in Me. Behold My mystic opulence! Although I am the
maintainer of all living entities, and although I am everywhere, My Self
is the very source of creation." Sarvaril khalv idam brahma. Everything
is an expansion of Brahman, the Supreme Personality of Godhead, yet
everything is not the Supreme Godhead, and He is not everywhere.
Everything rests upon Him and yet does not rest upon Him. This can be
explained only through the acintya-bhedabheda philosophy. Such truths
cannot be understood, however, unless one is a pure devotee, for the
Lord says in Bhagavad-gita (18.55), bhaktya mam abhijanati yavan ya.S
ciismi tattvata�: "One can understand the Supreme Personality as He is
only by devotional service." Even though the Lord cannot be understood
by ordinary persons, this principle should be understood from the
statement of the sdstras.
A pure devotee is always transcendentally situated because of execut­
ing nine different processes of bhakti-yoga (srava�ril kirtanaril v�1J.O�
smara�ril pdda-sevenaml arcanaril vandanaril diisyaril sakhyam atma­
nivedanam). Thus situated in devotional service, a devotee, although in
the material world, is not in the material world. Yet a devotee always
fears, "Because I am associated with the material world, so many con­
taminations affect me." Therefore he is always alert in fear, which
gradually diminishes his material association.
Symbolically, mother Devaki's constant fear of Kamsa was purifying
her. A pure devotee should always fear material association, and in this
way all the asuras of material association will be killed, as the �ac;l­
garbhiisuras were killed by Kamsa. It is said that from the mind, Marici
appears. In other words, Marici is an incarnation of the mind. Marici has
six sons: Kama, Krodha, Lobha, Moha : Mada and Matsarya (lust, anger,
greed, illusion, madness and envy). The Supreme Personality of God­
head appears in pure devotional service. This is confirmed in the Vedas:
bhaktir evainaril darsayati. Only bhakti can bring one in contact with the
Supreme Personality of Godhead. The Supreme Personality of Godhead
appeared from the womb of Devaki, and therefore Devaki symbolically
Text9] Prayers by the Demigods 129

represents bhakti, and Kamsa symbolically represents material fear.

When a pure devotee always fears material association, his real position
of bhakti is manifested, and he naturally becomes uninterested in ma­
terial enjoyment. When the six sons of Marici are killed by such fear and
one is freed from material contamination, within the womb of bhakti the
Supreme Personality of Godhead appears. Thus the seventh pregnancy of
Devaki signifies the appearance of the Supreme Personality of Godhead.
After the six sons Kama, Krodha, Lobha, Moha, Mada and Matsarya are
killed, the Se�a incarnation creates a suitable situation for the appearance
of the Supreme Personality of Godhead. In other words, when one
awakens his natural ���a consciousness, Lord ���a appears. This is
the explanation given by Srila Visvanatha Cakravarti 'fhakura.

TEXT9

���:��·'
....�"
mm hffl �tt�l
· "' l<::l>ql. �
�· �N
� �
'tlitill'll

athdham amsa-bhdgena
devakya� putratiim subhe
prapsyami tvam ya5odiiyam
nanda-patnyam bhav�yasi

atha-therefore; aham-1; amsa-bhdgena-by My plenary ex­

pansion; devakya�-of Devaki; putratam-the son; subhe-0 all­
auspicious Yogamaya; priipsyami-1 shall become; tvam-you; ya5o­
diiyam-in the womb of mother Yasoda; nanda-patnyam-in the wife
of Maharaja Nanda; bhav�yasi-shall also appear.

TRANSLATION
0 all-auspicious Yogamiyi, I shall then appear with My full six
opulences as the son of Devaki, and you will appear as the
daughter of mother Ya8odi, the queen of Mahirija Nanda.

PURPORT
The word amsa-bhdgena is important in this verse. In Bhagavad-gitd
(10.42) the Lord says:
130 Srimad-Bhagavatam [Canto 10, Ch. 2

athava bahunaitena
kim jiidtena tavarjuna
vi§tabhyaham idam krtsnam
ekamsena sthito jagat

"But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe."
Everything is situated as a part of the Supreme Lord's potency. In regard
to Lord �!?I;ta's appearance in the womb of Devaki, Brahmii played a
part also because on the bank of the milk ocean he requested the
Supreme Personality of Godhead to appear. A part was also played by
Baladeva, the first expansion of Godhead. Similarly, Yogamiiyii, who ap­
peared as the daughter of mother Yasodii, also played a part. Thus fiva­
tattva, vi§r:tu-tattva and sakti-tattva are all integrated with the Supreme
Personality of Godhead, and when �!?I;ta appears, He appears with all
His integrated parts. As explained in previous verses, Yogamayii was re­
quested to attract Sankar�?ai;ta, Baladeva, from the womb of Devaki to the
womb of Rohii;ti, and this was a very heavy task for her. Yogamiiyii
naturally could not see how it was possible for her to attract Sankar�?aJ;ta.
Therefore �!?Qa addressed her as subhe, auspicious, and said, "Be
blessed. Take power from Me, and you will be able to do it." By the grace
of the Supreme Personality of Godhead, anyone can do anything, for the
Lord is present in everything, all things being His parts and parcels
(amsa-bhagena) and increasing or decreasing by His supreme will.
Balariima was only fifteen days older than ��Qa. By the blessings of
��I;ta, Yogamiiyii became the daughter of mother Yasodii, but by the
supreme will she was not able to enjoy the parental love of her father and
mother. �!?I;ta, however, although not actually born from the womb of
mother Yasoda, enjoyed the parental love of mother Yasodii and Nanda.
By the blessings of ��?I;ta, Yogamayii was able to achieve the reputation
of being the daughter of mother Yasodii
, , who also became famous by the
blessings of �!?J;ta. Yasodii means "one who gives fame."

TEXT 10

3l�Q4fW'ij �� ij��l'iq�� I
'{'flq6:1(iirefii: ijfii'NOiaJq II� o II
Text 10] Prayers by the Demigods 131

arc�yanti man�yas tvam

sarva-kama-varesvarim
dhapopahdra-balibhi/:l
sarva-kama-vara-pradam

arc�yanti-will worship; man�yal;-human society; tvdm-unto

you; sarva-kama-vara-iSvarim-because you are the best of the
demigods who can fulfill all material desires; dhapa-by incense;
upahara-by presentations; balibhil)-by different types of worship
through sacrifice; sarva-kama-of all material desires; vara-the
blessings; pradam-one who can bestow.

TRANSLATION
By sacrifices of animals, ordinary human beings will worship
you gorgeously, with various paraphernalia, because you are
supreme in fulfilling the material desires of everyone.

PURPORT
As stated in Bhagavad-gita (7.20), kamais tais tair hrta-jnana/:l pra­
padyante 'nya-devata/:l: "Those whose minds are distorted by material
desires surrender unto demigods." Therefore the word man�ya, mean­
ing "human being," here refers to one who does not know the actual goal
of life. Such a person wants to enjoy the material world by taking birth in
a highly elevated family with the benefits of education, beauty and im­
mense wealth, which in this material world are desirable. One who has
forgotten the real aim of life may worship goddess Durga, maya-sakti,
under various names, for different purposes, and in different places. As
there are many holy places for the worship of ��:Q.a, there are also many
holy places in India for the worship of Durgadevi, or Mayadevi, who took
, birth as the daughter of Yasoda. After cheating Kamsa, Mayadevi dis­
persed herself to various places, especially in Vindhyacala, to accept
regular worship from ordinary men. A human being should actually be
interested in understanding atma-tattva, the truth of atma, the spirit
soul, and Paramiltma, the supreme soul. Those who are interested in
atma-tattva worship the Supreme Personality of Godhead (yasmin
vijriiite sarvam evam vijnatarh bhavati). However, as explained in the
132 Srimad-Bhigavatam [Canto 10, Ch. 2

next verse of this chapter, those who cannot understand iitma-tattva

(apa.Syatiim atma-tattvam) worship Yogamaya in her different features.
Therefore Srimad-Bhiigavatam (2.1.2) says:

srotavyiidini rajendra
nrr;tiim santi sahasra5a/:t
apa§yatiim iitma-tattvam
grhe§u grha-medhinam

"Those persons who are materially engrossed, being blind to the knowl­
edge of ultimate truth, have many subject matters for hearing in human
society, 0 Emperor." Those who are interested in remaining in this ma­
terial world and are not interested in spiritual salvation have many
duties, but for one who is interested in spiritual salvation, the only duty
is to surrender fully unto Kr��a (sarva-dharmdn parityajya miim ekam
sara"{lam vraja). Such a person is not interested in material enjoyment.

TEXTS 11-12

;J� �tt� �;nR :q ;m � I

�Rr ��Rft'Rr � �"0141Rr :q II� � II
fi� +.tf%�t � � �i'tl�Rr :q I
m;.rt ifi(14UO�II41 tal«.�qf�. :q II� �II
niimadheyani kurvanti
sthiiniini ca narii bhuvi
durgeti bhadrakiiliti
vijaya vai§"{laviti ca

kumudii ca'J4ikii km:w

miidhavi kanyaketi ca
maya naraya�iSani
siiradety ambiketi ca

niimadheyiini-different names; kurvanti-will give; sthiiniini-in

different places; ca-also; nard/:t-persons interested in material enjoy-
Text 12] Prayers by the Demigods 133

ment; bhuvi-on the surface of the globe; durgd iti-the name Durga;
bhadrakdli iti-the name Bhadrakali; vijayd-the name Vijaya;
va4tuzvi iti-the name Vai��avi; ca-also; kumudd-the name
Kumuda; ca�ikd-the name Ca�«Jika; kr��-the name K:r�?�a;
mddhavi-the name Madhavi; kanyakd iti-the name Kanyaka or
Kanya-kumari; ca-also; maya-the name Maya; ndrdya{ti-the name
Naraya�i; iSdni-the name Isani; sdradd-the name Sarada; iti-thus;
ambikd-the name Ambika; iti-also; ca-and.

TRANSLATION
Lord �!ji;ta blessed Miyadevi by saying: In different places on
the surface of the earth, people will give you different names, such
as Durgi, Bhadrakili, Vijayi, V ai!ji;l&Vi, Kumudi, C&I;14iki, �!jJ;li,

Madhavi, Kanyaki, Miyi, NiriyaJ;li, lsini, Siradi and Ambiki.

PURPORT
Because K:r!?�a and His energy appeared simultaneously, people have
generally formed two groups-the saktas and the Vai�?�avas-and some­
times there is rivalry between them. Essentially, those who are interested
in material enjoyment are saktas, and those interested in spiritual salva­
tion and attaining the spiritual kingdom are Vai�?�avas. Because people
are generally interested in material enjoyment, they are interested in
worshiping Mayadevi, the energy of the Supreme Personality of God­
head. Vai�?�avas, however, are suddha-saktas, or pure bhaktas, because
the Hare K:r�?�a maha-mantra indicates worship of the Supreme Lord's
energy, Hara. A Vai�?�ava prays to the energy of the Lord for the oppor­
tunity to serve the Lord along with His spiritual energy. Thus Vai�?�avas
all worship such Deities as Radha-K:r�?�a, Sita-Rama, Lak�?mi-Naraya�a
and Rukmi�i-Dvarakadhisa, whereas durgd-saktas worship the material
energy under different names.
The names by which Mayadevi is known in different places have been
listed by V allabhacarya as follows. In Vara�asi she is known as Durga, in
Avanti she is known as Bhadrakali, in Orissa she is known as Vijaya, and
in Kulahapura she is known as Vai�?�avi or Mahalak�?mi. (The represen­
tatives of Mahalak�?mi and Ambika are present in Bombay.) In the coun­
try known as Kamariipa she is known as Ca�«Jika, in Northern India as
134 Srimad-Bhigavatam [Canto 10, Ch. 2

Sarada, and in Cape Comorin as Kanyaka. Thus she is distributed accord­

ing to various names in various places.
Srila Vijayadhvaja Tirthapada, in his Pada-ratnavali-tika, has ex­
plained the meanings of the different representations. Maya is known as
Durga because she is approached with great difficulty, as Bhadra because
she is auspicious, and as Kali because she is deep blue. Because she is the
most powerful energy, she is known as Vijaya; because she is one of the
different energies of Vi�1,1u, she is known as Vai�1,1avi; and because she
enjoys in this material world and gives facilities for material enjoyment,
she is known as Kumuda. Because she is very severe to her ene:n,.ies, the
asuras, she is known as Ca1,1Qika, and because she gives all sorts of ma­
terial facilities, she is called ��I,lii. In this way the material energy is dif­
ferently named and situated in different places on the surface of the
globe.

TEXT 13
<:' <:'
...!.-..L! ...Q.
• •

ttlt('tf.6,Ui1((_ � �q �: ��ttur ��� I

...

� etf.6(¥{Uw! �� ���ttld II� �II

garbha-sarikar�a"{Uit tam vai
prah u l) sarikar�ar;wm bhuvi
rameti loka-ramar;uid
balabhadram balocchrayat

garbha-sarikar�a"{Uit-because He will he taken from the womb of

Devaki to that of Rohi1,1i; tam-Him (Rohil,li-nandana, the son of
Rohil,li); vai-indeed; prahui)-people will call; sarikar�ar;wm-by the
name Sailkar�a1,1a; bhuvi-in the world; rama iti-He will also he called
Rama; loka-rama"{Ult-hecause of His special mercy in enabling people
in general to become devotees; balabhadram-He will also he called
Balahhadra; bala-ucchrayat-because of extensive bodily strength.

TRANSLATION
The son of Rohh;ti will also be celebrated as Sailkar�uu;ta because
of being sent from the womb of Devaki to the womb of RohiJ}.i. He
Text 14] Prayers by the Demigods 135

will be called Rima because of His ability to please all the inhabi­
tants of Gokula, and He will be known as Balabhadra because of
His extensive physical strength.

PURPORT
These are some of the reasons why Balarama is known as Saiikarl?aQa,
Balarama or sometimes Rama. In the maha-mantra-Hare Kti?Qa, Hare
Kti?Qa, Kti?Qa Kti?Qa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,
Hare Hare-people sometimes object when Rama is accepted as
Balarama. But although devotees of Lord Rama may object, they should
know that there is no difference between Balarama and Lord Rama. Here
Srimad-Bhagavatam clearly states that Balarama is also known as Rama
(rameti). Therefore, it is not artificial for us to speak of Lord Balarama as
Lord Rama. Jayadeva Gosvami also speaks of three Ramas: Parasurama,
Raghupati Rama and Balarama. All of them are Ramas.

TEXT 14

m� � ij��ilfltRr �: 1
�� qf{ifiwt tti ;m � � 11��11
sand�!aivam bhagavata
tathety om iti tad-vaca(L
pratigrhya parikramya
gam gata tat tathakarot

sand�!a-having been ordered; evam-thus; bhagavata-by the

Supreme Personality of Godhead; tatha iti-so be it; om-affirmation by
the mantra om; iti-thus; tat-vaca(L-His words; pratigrhya-accepting
the order; parikramya-after circumambulating Him; gam-to the sur­
face of the globe; gata-she immediately went; tat-the order, as given
by the Supreme Personality of Godhead; tatha-just so; akarot­
executed.
TRANSLATION
Thus instrucied by the Supreme Personality of Godhead,
Yogamayi immediately agreed. With the Vedic mantra om, she
136 Srimad-Bhigavatam [Canto 10, Ch. 2

confirmed that she would do what He asked. Thus having accepted

the order of the Supreme Personality of Godhead, she circumam­
bulated Him and started for the place on earth known as Nanda­
gokula. There she did everything just as she had been told.

PURPORT
After receiving the orders of the Supreme Personality of Godhead,
Yogamaya twice confirmed her acceptance by saying, "Yes, sir, I shall do
as You order," and then saying om. Srila Visvanatha Cakravarti 'fhakura
comments that om signifies Vedic confirmation. Thus Yogamaya very
faithfully received the Lord's order as a Vedic injunction. It is a fact that
whatever is spoken by the Supreme Personality of Godhead is a Vedic in­
junction that no one should neglect. In Vedic injunctions there are no
mistakes, illusions, cheating or imperfection. Unless one understands the
authority of the Vedic version, there is no purpose in quoting sdstra. No
one should violate the Vedic injunctions. Rather, one should strictly exe­
cute the orders given in the Vedas. As stated in Bhagavad-gita (16.24):

tasmdc chdstram pramdiJ-ilm te

kdryakdrya-vyavasthitau
jfiatva sdstra-vidhanoktam
karma kartum iharhasi

"One should understand what is duty and what is not duty by the regula­
tions of the scriptures. Knowing such rules and regulations, one should
act so that one may gradually he elevated."

TEXT 15

tN � � �"i �t•rf.\S(�I I
am �t«6t � Wr & F���-g : "� ���
garbhe pra7J.ite devakya
rohiTJ-im yoga-nidraya
aho visrarhsito garbha
iti paura vicukru5ub-
Text 15] Prayers by the Demigods 137

garbhe-when the embryo; pra�ite-was carried from the womb;

Devaki; rohi�im-to the womb of Rohil)i; yoga­
devakyii/J,-of
nidraya-by the spiritual energy called Yogamaya; aho-alas; visrarh­
sita/J,-is lost; garbha /J,-the embryo; iti-thus; paurii/J,-all the
inhabitants of the house; vicukru§u/J,-lamented.

TRANSLATION
When the child of Devak.i was attracted and transferred into the
womb of Rohil].i by Yogamiyi, Devak.i seemed to have a miscar­
riage. Thus all the inhabitants of the palace loudly lamented,
"Alas, Devak.i has lost her child!"

PURPORT
"All the inhabitants of the palace" includes Kamsa. When everyone
lamented, Kamsa joined in compassion, thinking that perhaps because of
drugs or some other external means, Devaki had undergone this abor­
tion. The real story of what happened after Yogamaya attracted the child
of Devaki into the womb of RohiQ.i in the seventh month of RohiQ.i's
pregnancy is described as follows in the Hari-vamsa. At midnight, while
RohiQ.i was deeply sleeping, she experienced, as if in a dream, that she
had undergone a miscarriage. After some time, when she awoke, she saw
that this had indeed happened, and she was in great anxiety. But
Yogamaya then informed her, "0 auspicious lady, your child is now
being replaced. I am attracting a child from the womb of Devaki, and
therefore your child will be known as Sankar�aQ.a."
The word yoga-nidrii is significant. When one is spiritually recon­
nected through self-realization, one regards his material life as having
been like a dream. As stated in Bhagavad-gitii (2.69):

ya ni.Sii sarva-bhutiiniim
tasyiim jagarti samyami
yasyam jagrati bhatani
sii ni.Sii pa.Syato m une/J,

"What is night for all beings is the time of awakening for the self­
controlled; and the time of awakening for all beings is night for the
138 Srimad-Bhagavatam [Canto 10, Ch. 2

introspective sage." The stage of self-realization is called yoga-nidra. All

material activities appear to be a dream when one is spiritually
awakened. Thus yoga-nidra may be explained to be Yogamaya.

TEXT 16

ll�letl�fq fer� �: I
om Dis-Xi� 1r.t 3TACii�: II�� II

bhagavan api viSvatma

bhaktanam abhayarikarab,
avivesamsa-bhagena
mana anakadundubhe b-

bhagavan-the Supreme Personality of Godhead; api-also; viS­

vatma-the Supersoul of all living entities; bhaktandm-of His
devotees; abhayam-karab,-always killing the causes of fear; dvivda­
entered; amsa bhagena-with all of His potential opulences
-

($ll{i-aiSvarya-pan;a); manab,-in the mind; anakadundubheb,-of

Vasudeva.

TRANSLATION
Thus the Supreme Personality of Godhead, who is the Supersoul
of all living entities and who vanquishes all the fear of His devo­
tees, entered the mind of Vasudeva in full opulence.

PURPORT
The word viSvdtma refers to one who is situated in everyone's heart
(iSvarab, sarva-bhatanam hrd-dese 'rjuna ti$thati). Another meaning of
viSvatma is "the only lovable object for everyone." Because of forgetful­
ness of this object, people are suffering in this material world, but if one
fortunately revives his old consciousness of loving ��I,J.a and connects
with Visvatma, one becomes perfect. The Lord is described in the Third
Canto (3.2.15) as follows: paravare§o mahad-amsa-yukto hy ajo 'pi jato
bhagavan. Although unborn, the Lord, the master of everything, ap­
pears like a born child by entering the mind of a devotee. The Lord is
Text 17] Prayers by the Demigods 139

already there within the mind, and consequently it is not astonishing for
Him to appear as if born from a devotee's body. The word avivesa sig­
nifies that the Lord appeared within the mind of Vasudeva. There was no
need for a discharge of semen. That is the opinion of Sripada Sridhara
Svami and Srila Visvanatha Cakravarti 'fhakura. In the Va��va­
to$a{ti, Srila Saniitana Gosviimi says that consciousness was awakened
within the mind of Vasudeva. Srila Viraraghava Acarya also says that
Vasudeva was one of the demigods and that within his mind the Supreme
Personality of Godhead appeared as an awakening of consciousness.

TEXT 17

« � ��� i11'51¥itifl � �i I
-�('""
l('tori��� � � { 11�\911
sa bibhrat paurU{>aril. dhama
bhrajamdno yatha ravitt
durdsado 'tidurdhar$0
bhatandm sambabhava ha

saft-he (Vasudeva); bibhrat-carried; paurU{>am-pertaining to the

Supreme Person; dhama-the spiritual effulgence; bhrajamanaft-il­
luminating; yatha-as; ravift-the sunshine; durdsadaft-very difficult
even to look at, difficult to understand by sensory perception; ati­
durdhar$aft-approachable with great difficulty; bhatandm-of all liv­
ing entities; sambabhava-so he became; ha-positively.

TRANSLATION
While carrying the form of the Supreme Personality of Godhead
within the core of his heart, Vasudeva bore the Lord's transcen­
dentally illuminating effulgence, and thus he became as bright as
the sun. He was therefore very difficult to see or approach through
sensory perception. Indeed, he was unapproachable and unper­
ceivable even for such formidable men as Kaub.sa, and not only for
Kaub.sa but for all living entities.
140 Srimad-Bhigavatam [Canto 10, Ch. 2

PURPORT
The word dhama is significant. Dhama refers to the place where the
Supreme Personality of Godhead resides. In the beginning of Srimad­
Bhagavatam (1.1.1) it is said, dhamnii svena sadii nirasta-kuhakam
satyam param dhimahi. In the abode of the Supreme Personality of
Godhead, there is no influence of material energy (dhamnii svena
sada nirasta-kuhakam). Any place where the Supreme Personality of
Godhead is present by His name, form, qualities or paraphernalia im­
mediately becomes a dhama. For example, we speak of V:rndavana­
dhama, Dvaraka-dhama and Mathura-dhama because in these places the
name, fame, qualities and paraphernalia of the Supreme Godhead are al­
ways present. Similarly, if one is empowered by the Supreme Personality
of Godhead to do something, the core of his heart becomes a dhama, and
thus he becomes so extraordinarily powerful that not only his enemies
but also people in general are astonished to observe his activities. Be­
cause he is unapproachable, his enemies are simply struck with wonder,
as explained P,ere by the words duriisado 'tidurdhar�a�.
The words pau�am dhama have been explained by various iiciiryas.
Sri Viraraghava Acarya says that these words refer to the effulgence of
the Supreme Per�onality of Godhead. Vijayadhvaja says that they signify
v�tr-u-tejas, and Sukadeva says bhagavat-svarupa. The Va��va-to�ar:r.i
says that these words indicate the influence of the Supreme Lord's
effulgence, and Visvanatha Cakravarti Thakura says that they signify
the appearance of the Supreme Personality of Godhead.

TEXT 18
• •
m Gt•lfli'ftoe+t"'�
n m�J ��ij�'1 �I
� «t�i�+ti!fi+tlc::+(�
�!film �:u'1�i!fi( �: II� �II
tato jagan-mangalam acyutiirh.Sam
samahitam sura-sutena devi
dadhara sarvq,tmakam atma-bhatam
�tha yathananda-karam manasta�
Text 18] Prayers by the Demigods 141

tata�-thereafter; jagat-marigalam-auspiciousness for all living en­

tities in all the universes of the creation; acyuta-amsam-the Supreme
Personality of Godhead, who is never bereft of the six opulences, all of
which are present in all His plenary expansions; samahitam-fully
transferred; sura-sutena-by Vasudeva, the son of Surasena; devi­
Devaki-devi; dadhara-carried; sarva-atmakam-the Supreme Soul of
everyone; atma-bhatam-the cause of all causes; k�tha-the east;
yatha-just as; ananda-karam-the blissful (moon); manasta�-being
placed within the mind.

TRANSLATION
Thereafter, accompanied by plenary expansions, the fully opu­
lent Supreme Personality of Godhead, who is all-auspicious for the
entire universe, was transferred from the mind of Vasudeva to the
mind of Devaki. Devaki, having thus been initiated by Vasudeva,
became beautiful by carrying Lord .Kr�:Q.a, the original conscious­
ness for everyone, the cause of all causes, within the core of her
heart, just as the east becomes beautiful by carrying the rising
moon.
PURPORT
As indicated here by the word manasta�, the Supreme Personality of
Godhead was transferred from the core of Vasudeva's mind or heart to
the core of the heart of Devaki. We should note carefully that the Lord
was transferred to Devaki not by the ordinary way for a human being,
but by dilcya, initiation. Thus the importance of initiation is mentioned
here. Unless one is initiated by the right person, who always carries
within his heart the Supreme Personality of Godhead, one cannot acquire
the power to carry the Supreme Godhead within the core of one's own
heart.
The word acyutamsam is used because the Supreme Personality of
Godhead is �at;l-aiSvarya-pun:w, full in the opulences of wealth,
strength, fame, knowledge, beauty and renunciation. The Supreme God­
head is never separated from His personal opulences. As stated in the
Brahma-samhita (5.39), ramadi-murt�u kald-niyamena t�than: the
Lord is always situated with all His plenary expansions, such as Rama,
N:rsimha and Varaha. Therefore the word acyutamsam is specifically
used here, signifying that the Lord is always present with His plenary
142 Srimad-Bhagavatam [Canto 10, Ch. 2

expansions and opulences. There is no need to think of the Lord ar­

tificially as
yogis do. Dhyandvasthita-tad-gatena manasa pa.Syanti yam
yogina� (Bhag. 12.13.1). Yogis meditate upon the Supreme Person
within the mind. For a devotee, however, the Lord is present, and His
presence need only be awakened through initiation by a bona fide spiri­
tual master. The Lord did not need to live within the womb of Devaki,
for His presence within the core of her heart was sufficient to carry Him.
One is here forbidden to think that KT�1,1a was begotten by Vasudeva
within the womb of Devaki and that she carried the child within her
womb.
When Vasudeva was sustaining the form of the Supreme Personality
of Godhead within his heart, he appeared just like the glowing sun,
whose shining rays are always unbearable and scorching to the common
man. The form of the Lord situated in the pure, unalloyed heart of
Vasudeva is not different from the original form of KT�1,1a. The ap­
pearance of the form of KT�Qa anywhere, and specifically within the
heart, is called dhama. Dhama refers not only to KT�1,1a's form, but to
His name, His form, His quality and His paraphernalia. Everything be­
comes manifest simultaneously.
Thus the eternal form of the Supreme Personality of Godhead with
full potencies was transferred from the mind of Vasudeva to the mind of
Devaki, exactly as the setting sun's rays are transferred to the full moon
rising in the east.
KT�Qa, the Supreme Personality of Godhead, entered the body of
Devaki from the body of Vasudeva. He was beyond the conditions of the
ordinary living entity. When KT�1,1a is there, it is to be understood that all
His plenary expansions, such as Naraya1,1a, and incarnations like Lord
N:rsirhha and Varaha, are with Him, and they are not subject to th� con­
ditions of material existence. In this way, Devaki became the residence of
the Supreme Personality of Godhead, who is one without a second and
the cause of all creation. Devaki became the residence of the Absolute
Truth, but because she was within the house of Karilsa, she looked just
like a suppressed fire, or like misused education. When fire is covered by
the walls of a pot or is kept in a jug, the illuminating rays of the fire can­
not be very much appreciated. Similarly, misused knowledge, which does
not benefit the people in general, is not very much appreciated. So
Devaki was kept within the prison walls of Karilsa's palace, and no one
Text 19] Prayers by the Demigods 143

could see her transcendental beauty, which resulted from her conceiving
the Supreme Personality of Godhead.
Commenting upon this verse, Sri Viraraghava Acarya writes,
vasudeva-devaki-jatharayor hrdayayor bhagavata� sambandha�. The
Supreme Lord's entrance into the womb of Devaki from the heart of
Vasudeva was a heart-to-heart relationship.

TEXT 19

m �� e��&�•lf\l€4m­
�� f;mt wt �I
��srlt"'�N ��
e«Etffi �l;a(CI� � m II� �II
sa devaki sarva-jagan-nivasa­
nivasa-bhata nitaram na reje
bhojendra-gehe 'gni-sikheva ruddha
sarasvati jnana-khale yatha sati

sa devaki-that Devakidevi; sarva-jagat-nivasa-of the Supreme

Personality of Godhead, the sustainer of all the universes (mat-sthani
sarva-bhutani); nivasa-bhuta-the womb of Devaki has now become the
residence; nitaram-extensively; na-not; reje-became illuminated;
bhojendra-gehe-within the limits of the house of Kamsa; agni-sikha
iva-like the flames of a fire; ruddha-covered; sarasvati-knowledge;
jnana-khale-in a person known as jfiana-khala, one who possesses
knowledge but cannot distribute it; yatha-or just as; sati-so being.

TRANSLATION
Devaki then kept within herself the Supreme Personality of
Godhead, the cause of all causes, the foundation of the entire cos­
mos, but because she was under arrest in the house of Kamsa, she
was like the flames of a fire covered by the walls of a pot, or like a
person who has knowledge but cannot distribute it to the world
for the benefit of human society.
144 Srimad-Bhagavatam [Canto 10, Ch. 2

PURPORT
In this verse the word jfiiina-khala is most significant. Knowledge is
meant for distribution. Although there is already much scientific knowl­
edge, whenever scientists or philosophers awaken to a particular type of
knowledge, they try to distribute it throughout the world, for otherwise
the knowledge gradually dries up and no one benefits from it. India has
the knowledge of Bhagavad-gitii, but unfortunately, for some reason or
other, this sublime knowledge of the science of God was not distributed
throughout the world, although it is meant for all of human society.
Therefore Knn.ta Himself appeared as Sri Caitanya Mahaprabhu and or­
dered all Indians to take up the cause of distributing the knowledge of
Bhagavad-gita throughout the entire world.

yare dekha, tare kaha 'kr�JJa'-upadesa

amara ajfiiiya guru haiiii tara' ei desa

"l�struct everyone to follow the orders of Lord Sri ��1.1a as they are
given in Bhagavad-gita and Srimad-Bhagavatam. In this way be­
come a spiritual master and try to liberate everyone in this land."
(Cc. Madhya 7.128) Although India has the sublime knowledge of
Bhagavad-gitii, Indians have not done their proper duty of distributing
it. Now, therefore, the ��1.1a consciousness movement has been set up to
distribute this knowledge as it is, without distortion. Although pre­
viously there were attempts to distribute the knowledge of Bhagavad­
gitii, these attempts involved distortion and compromise with mundane
knowledge. But now the ��J.la consciousness movement, without mun­
dane compromises, is distributing Bhagavad-gita as it is, and people are
deriving the benefits of awakening to ��1.1a consciousness and becoming
devotees of Lord ��J.la. Therefore the proper distribution of knowledge
has begun by which not only will the whole world benefit, but India's
glory will be magnified in human society. Karhsa tried to arrest ��1.1a
consciousness within his house (bhojendra-gehe), with the result that
Karhsa, with all his opulences, was later vanquished. Similarly, the real
knowledge of Bhagavad-gita was being choked by unscrupulous Indian
leaders, with the result that India's culture, and knowledge of the
Supreme were being lost. Now, however, because ��1.1a consciousness is
spreading, the proper use of Bhagavad-gita is being attempted.
Text 20] Prayers by the Demigods 145

TEXT 20

<IT• ,A......
��� . �: • 31W<41�ijlw:iji(T•
�(l��;Jf �;i �M�ijtt{_ I
� � suo•«� mrld
� � � �i(�41«n 1 r� o"
tam vi�ya kamsa/:t prabhayajitantaram
virocayantim bhavanam suci-smitam
aha�a me prar:ta-haro harir guham
dhruvam srito yan na pureyam idrsi

tam-her (Devaki); vi�ya-after seeing; kamsa/:t-her brother

Kamsa; prabhaya-with the enhancement of her beauty and influence;
ajita-antaram-because of keeping Ajita, the Supreme Personality of
Godhead, Vi�I;tu, within herself; virocayantim-illuminating; bhava­
nam-the whole atmosphere of the house; suci-smitam-smiling and
brilliant; aha-said to himself; e�a/:t-this (Supreme Person); me-my;
prar:ta-hara/:t-who will kill me; hari/:t-Lord Vi�Qu; guhdm-within
the womb of Devaki; dhruvam-certainly; srita/:t-has taken shelter;
yat-because; na-was not; pura-formerly; iyam-Devaki; idrsi­
like this.

TRANSLATION
Because the Supreme Personality of Godhead was within her
womb, Devaki illuminated the entire atmosphere in the place
where she was confined. Seeing her jubilant, pure and smiling,
Kamsa thought, "The Supreme Personality of Godhead, Vi,�u,
who is now within her, will kill me. Devaki has never before
looked so brilliant and jubilant."

PURPORT
The Lord says in Bhagavad-gita (4.7):

yada yada hi dharmasya

glanir bhavati bharata
146 Srimad-Bhigavatam [Canto 10, Ch. 2

abhyutthanam adharmasya
tadatmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself." In this age, at the present moment, there are inordinate
discrepancies in the discharge of human duties. Human life is meant for
God realization, but unfortunately the materialistic civilization is stress­
ing only the senses of the body, not understanding the living force within
the body. As clearly stated in Bhagavad-gita (dehino 'smin yatha dehe),
within the body is the body's proprietor, the living force, which is more
important. But human society has become so fallen that instead of under­
standing the living force within the body, people have become busy with
external things. This is a discrepancy in human duties. Therefore .l(r![!Qa
has taken birth or taken shelter within the womb of the .l(r![!Qa conscious­
ness movement. Men of Karhsa's class, therefore, are very much afraid
and are busy trying to stop this movement, especially in the Western
countries. One politician has remarked that the .l(r![!Qa consciousness
movement is spreading like an epidemic and that if not checked im­
mediately, within ten years it may capture governmental power. There
is, of course, such potency in the .l(r![!Qa consciousness movement. As
stated by authorities (Cc. Adi 17.22), kali-kale nama-rupe kmw­
avatara: in this age, K�![!Qa has appeared in the Hare .l(r![!Qa maha­
mantra. The .l(r![!Qa consciousness movement is spreading like wildfire all
over the world, and it will go on doing so. Men who are like Karhsa are
very much afraid of the movement's progress and acceptance by the
younger generation, but as K�![!Qa could not be killed by Karhsa, this
movement cannot be checked by men of Karhsa's class. The movement
will go on increasing more and more, provided the leaders of the move­
ment remain firmly .l(r![!Qa conscious by following the regulative prin­
ciples and the primary activities of chanting the Hare .l(r![!Qa mantra
regularly.

TEXT 21

� • �(Oftif'il� �
�;:sft WI mfiij �¥'i� I
Text 21] Prayers by the Demigods 147

�: (qwJ�� eN)sq
�: p;p.f (��·�: ''� � ''
kim adya tasmin karar;tiyam asu me

yad artha-tantro na vihanti vikramam

striya� svasur gurumatya vadho yam
ya5a� sriyam hanty anukalam ayu�

kim-what; adya-now, immediately; tasmin-in this situation;

karar;tiyam-is to he done; asu-without delay; me-my duty; yat-he­
cause; artha-tantra�-the Supreme Personality of Godhead, who is al­
ways determined to protect the sadhus and kill the asadhus; na-does
not; vihanti-give up; vikramam-His prowess; striya�-of a woman;
svasu�-of my sister; guru-matyd�-especially when she is pregnant;
vadha� ayam-the killing; ya5a�-fame; sriyam-opulence; hanti­
will vanquish; anukdlam-forever; ayu�-and the duration of life.

TRANSLATION
Kamsa thought: What is my duty now? The Supreme Lord, who
knows His purpose [paritril;liya sidhunilh viniSiya ca dufkrtAm],
will not give up His prowess. Devaki is a woman, she is my sister,
and moreover she is now pregnant. If I kill her, my reputation,
opulence and duration of life will certainly be vanquished.

PURPORT
According to Vedic principles, a woman, a brahmar;ta, an old man, a
child and a cow should never he killed. It appears that Kamsa, although a
great enemy of the Supreme Personality of Godhead, was aware of the
Vedic culture and conscious of the fact that the soul transmigrates from
one body to another and that one suffers in the next life according to the
karmas of this life. Therefore he was afraid of killing Devaki, since she
was a woman, she was his sister, and she was pregnant. A k$atriya he­
comes famous by performing heroic acts. But what would he heroic about
killing a woman who, while confined in his custody, was under his
shelter? Therefore, he did not want to act drastically by killing Devaki.
Karilsa's enemy was within Devaki's womb, hut killing an enemy in such
148 Srimad-Bhigavatam [Canto 10, Ch. 2

a nescient state would not be an exhibition of prowess. According to

k$atriya rules, an enemy should be fought face to face and with proper
weapons. Then if the enemy is killed, the victor becomes famous. Karilsa
very conscientiously deliberated upon these facts and therefore refrained
from killing Devaki, although he was completely confident that his
enemy had already appeared within her womb.

TEXT 22

'J � (1+q�(tl
� �
� �s�w:a"t�im<t"' 1
·� �({ �t: � "" •

�Hf��6�1f;t""
'11 �11��11

sa e�a jivan khalu sampareto

varteta yo 'tyanta-nrsamsitena
dehe mrte tam manuja/.t sapanti
ganta tamo 'ndham tanu-manino dhruvam

sal,t-he; e�a/.t-that jealous person; jivan-while living; khalu­

even; samparetal,t-is dead; varteta-continues to live; ya/.t-anyone
who; atyanta-very much; nrsamsitena-by executing cruel activities;
dehe-when the body; mrte-is finished; tam-him; manujal,t-all
human beings; sapanti - condemn; ganta-he will go; tamal,t an­
dham-to hellish life; tanu-maninal,t-of a person in the bodily con­
cept of life; dhruvam-without a doubt.

TRANSLATION
A person who is very cruel is regarded as dead even while living,
for while he is living or after his death, everyone condemns him.
And after the death of a person in the bodily concept of life, he is
undoubtedly transferred to the hell known as Andhatama.

PURPORT
Karilsa considered that if he killed his sister, while living he would be
condemned by everyone, and after death he would go to the darkest
Text 22] Prayers by the Demigods 149

region of hellish life because of his cruelty. It is said that a cruel person
like a butcher is advised not to live and not to die. While living, a cruel
person creates a hellish condition for his next birth, and therefore he
should not live; but he is also advised not to die, because after death he
must go to the darkest region of hell. Thus in either circumstance he is
condemned. Kamsa, therefore, having good sense about the science of
the soul's transmigration, deliberately refrained from killing Devaki.
In this verse the words ganta tamo 'ndham tanu-miinino dhruvam are
very important and require extensive understanding. Srila }iva Gosvami,
in his Va�ry,ava-to�a1Ji-!ika, says: tatra tanu-maninab, pdpina iti
dehatma-buddhyaiva papabhiniveso bhavati. One who lives in the
bodily concept, thinking, "I am this body," involves himself, by the very
nature of this conception, in a life of sinful activities. Anyone living in
such a conception is to be considered a candidate for hell.

adanta-gobhir viSataril tamisraril

punab, puna§ carvita-carva¢nam
(Bhag. 7.5.30)

One who is in a bodily concept of life has no control over sense gratifica­
tion. Such a person can do anything sinful to eat, drink, be merry and
enjoy a life of sense gratification, not knowing of the soul's transmigra­
tion from one body to another. Such a person does whatever he likes,
whatever he imagines, and therefore, being subject to the laws of nature,
he suffers miserably again and again in different material bodies.

yavat kriyas tavad idam mano vai

karmiitmakam yena sarira-bandhab­
(Bhag. 5.5.5)

In the bodily concept of life, a person is

karmiinubandha, or conditioned
by karma, and as long as the mind is absorbed in karma, one must accept
a material body. Sarira-bandha, bondage to the material body, is a source
of misery (klesa-da).

na sadhu manye yata atmano yam

asann api klesada dsa dehab-
150 Srimad-Bhigavatam [Canto 10, Ch. 2

Although the body is temporary, it always gives one trouble in many

ways, but human civilization is now unfortunately based on tanu-mdni,
the bodily concept of life, by which one thinks, "I belong to this nation,"
"I belong to this group," "I belong to that group," and so on. Each of us
has his own ideas, and we are becoming increasingly involved, in­
dividually, socially, communally and nationally, in the complexities of
karmdnubandha, sinful activities. For the maintenance of the body, men
are killing so many other bodies and becoming implicated in kar­
mdnubandha. Therefore Srila }iva Gosvami says that tanu-mdni,
those in the bodily concept of life, are pdpi, sinful persons. For such sin­
ful persons, the ultimate destination is the darkest region of hellish life
(gantii tamo 'ndham). In particular, a person who wants to maintain his
body by killing animals is most sinful and cannot understand the value
of spiritual life. In Bhagavad-gitii (16.19-20) the Lord says:

tan aham dv�ata/:t kraran

sarhsiire�u naradhamdn
�ipdmy ajasram a5ubhiin
iisur�v eva yon�u

iisuriril yonim iipannii

mat;lhii janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim

"Those who are envious and mischievous, who are the lowest among
men, are cast by Me into the ocean of material existence, into various
demoniac species of life. Attaining repeated birth among the species of
demoniac life, such persons can never approach Me. Gradually they sink
down to the most abominable type of existence." A human being is
meant to understand the value of human life, which is a boon obtained
after many, many births. Therefore one must free oneself from tanu­
mdni, the bodily concept of life, and realize the Supreme Personality of
Godhead.
TEXT 23

� t:it(('l¥(1{ � �fiilt�: m q: 1
� std\4�� q �l(l�w-�id 11��11
..
Text 24] Prayers by the Demigods 151

iti ghoratamad bhavat

sannivrtta(t svayam prabhu(t
iiste prati�arils taj-janma
harer vairanubandha-krt

iti-thus (thinking in the above-mentioned way); ghora-tamiit

bhiivat-from the most ghastly contemplation of how to kill his sister;
sannivrtta(t-refrained; svayam-personally deliberating; prabhu(t­
one who was in full knowledge (Karhsa); iiste-remained; prati�an­
awaiting the moment; tat-janma-until the birth of Him; hare(t-of
the Supreme Personality of Godhead, Hari; vaira-anubandha-krt­
determined to continue such enmity.

TRANSLATION
Sukadeva Gosvimi said: Deliberating in this way, Kamsa, al­
though determined to continue in enmity toward the Supreme
Personality of Godhead, refrained from the vicious killing of his
sister. He decided to wait until the Lord was born and then do what
was needed.

TEXT 24

3TRft;r: ('{��j�gW{ �: � � I
P-:.::::mui �iJi�jqq�d\ � � 110{�11
iisina(t samviSarils t�than
bhufijana(t paryatan mahim
cintayano hr$ikesam
apa.Syat tanmayam jagat

iisina(l-while sitting comfortably in his sitting room or on the

throne; samviSan-or lying on his bed; t�than-or staying anywhere;
bhufijana(t-while eating; paryatan-while walking or moving;
mahim-on the ground, going hither and thither; cintayana(t-always
inimically thinking of; hr$ikesam-the Supreme Personality of God­
head, the controller of everything; apa.Syat-observed; tat-mayam­
consisting of Him (.K_r�Qa), and nothing more; jagat-the entire world.
152 Srimad-Bhagavatam [Canto 10, Ch. 2

TRANSLATION
While sitting on his throne or in his sitting room, while lying on
his bed, or, indeed, while situated anywhere, and while eating,
sleeping or walking, Kamsa saw only his enemy, the Supreme
Lord, Hrfilikesa. In other words, by thinking of his all-pervading
enemy, Kamsa became unfavorably �fil�a conscious.

PURPORT
Srila Rupa Gosvami has described the finest pattern of devotional ser­
vice as anukulyena km;�-anu§ilanam, or cultivating Knn;ta co�sciousness
favorably. Kamsa, of course, was also Kr��a conscious, but because he
regarded Kr��a as his enemy, even though he was fully absorbed in
Kr��a consciousness, his Kr��a consciousness was not favorable for his
existence. Kr��a consciousness, favorably cultivated, makes one com­
pletely happy, so much so that a Kr��a conscious person does not con­
sider kaivalya-sukham, or merging into the existence of Kr��a, to be a
great gain. Kaivalyam narakiiyate. For a Kr��a conscious person, even
merging into the existence of Kr��a, or Brahman, as impersonalists
aspire to do, is uncomfortable. Kaivalyam narakiiyate tridaSa-pilr
akiiSa-pU§payate. Karmis hanker to be promoted to the heavenly planets,
but a Kr��a conscious person considers such promotion a will-o' -the­
wisp, good for nothing. Durddntendriya-kiila-sarpa-pa!ali protkhata­
dari'J.§!riiyate. Yogis try to control their senses and thus become happy,
but a Kr��a conscious person neglects the methods of y�ga. He is uncon­
cerned with the greatest of enemies, the senses, which are compared to
snakes. For a .Kr��a conscious person who is cultivating Kr��a conscious­
ness favorably, the happiness conceived by the karmis, jfidnis and yogis
is treated as less than a fig. Kamsa, however, because of cultivating
.Kr��a consciousness in a different way-that is, inimically-was
uncomfortable in all the affairs of his life; whether sitting, sleeping,
walking or eating, he was always in danger. This is the difference be­
tween a devotee and a nondevotee. A nondevotee or atheist also cultivates
God consciousness-by trying to avoid God in everything. For example,
so-called scientists who want to create life by a combination of chemicals
regard the external, material elements as supreme. Such scientists do not
like the idea that life is part and parcel of the Supreme Lord. As clearly
Text 25] Prayers by the Demigods 153

stated in Bhagavad-gitd (mamaivamso jiva-loke jiva-bhuta/:l}, the living

entities do not arise from a combination of material elements, such as
earth, water, air and fire, but are separated portions of the Supreme Per­
sonality of Godhead. If one can understand the position of the living en­
tity as a separated portion of the Supreme Personality of Godhead, by
studying the nature of the living entity one can understand the nature of
the Supreme Godhead, since the living entity is a fragmental sample of
the Godhead. But because atheists are not interested in God conscious­
ness, they try to be happy by cultivating ��I}.a consciousness in various
unfavorable ways.
Although Karhsa was always absorbed in thoughts of Hari, the
Supreme Personality of Godhead, he was not happy. A devotee, however,
whether sitting on a throne or beneath a tree, is always happy. Srila Rupa
Gosvami resigned from office as a government minister to sit beneath a
tree, yet he was happy.Tyaktvd turr:wm a§e�a-mar:u},alapati-sre�J-iril sada
tucchavat ($at;l-gosvamy-�!aka 4). He did not care for his comfortable
position as minister; he was happy even beneath a tree in Vrndavana,
favorably serving the Supreme Personality of Godhead. This is the dif­
ference between a devotee and a nondevotee. For a nondevotee, ihe
world is full of problems, whereas for a devotee the entire world is full of
happiness.

viSvam purr:w-sukhayate vidhi-mahendradiS ca ki!dyate

yat-karu�J-ya-ka!d�a-vaibhavavatdril tam gauram eva stuma�
(Caitanya-candramrta 95)

This comfortable position of a devotee can be established by the mercy of

Lord Caitanya Mahaprabhu. Yasmin sthito na du�khena guru1J,dpi
vicalyate (Bg. 6.22). Even when a devotee is superficially put into great
difficulty, he is never disturbed.

TEXT 25
;mT ����:1
��: �: � �ftffliEIIJla:St�WJ: ����II
154 Srimad-Bhagavatam [Canto 10, Ch. 2

brahma bhava§ ca tatraitya

munibhir naradadibhi/:l
devai/:l sanucarai/:l sakam
girbhir vr�a�m ait;layan

brahma-the supreme four-headed demigod; bhava/:l ca-and Lord

Siva; tatra-there; etya-arriving; munibhi/:l-accompanied by great
sages; narada-adibhi/:t-by Narada and others; devai/:t-and by
demigods like lndra, Candra and Varu1,1a; sa-anucarai/:t-with their
followers; sakam-all together; girbhi/:l-by their transcendental
prayers; vr�a�m-the Supreme Personality of Godhead, who can
bestow blessings upon everyone; ait;layan-pleased.

TRANSLATION
Lord Brahmi and Lord Siva, accompanied by great sages like
Nirada, Devala and Vyasa and by other demigods like lndra,
Candra and Varul_la, invisibly approached the room of Devaki,
where they all joined in offering their respectful obeisances and
prayers to please the Supreme Personality of Godhead, who can
bestow blessings upon everyone.

PURPORT
Dvau bhuta-sargau loke 'smin daiva asura eva ca (Padma Pura�).
There are two classes of men-the daivas and the asuras- and there is a
great difference between them. Karhsa, being an asura, was always plan­
ning -how to kill the Supreme Personality of Godhead or His mother,
Devaki. Thus he was also 1<.{�1,1a conscious. But devotees are 1<.{�1,1a con­
scious favorably ( v�r:tu-bhakta/:l smrto daiva/:l}. Brahmii is so powerful
that he is in charge of creating an entire universe, yet he personally came
to receive the Supreme Personality of Godhead. Bhava, Lord Siva, is al­
ways jubilant in chanting the holy name of the Lord. And what to speak
of Narada? Narada-muni, bajaya v'i1J-d, radhika-rama�-name. Niirada
Muni is always chanting the glories of the Lord, and his engagement is to
travel all over the universe and find a devotee or make someone a devo­
tee. Even a hunter was made a devotee by the grace of Narada. Srila
Saniitana Gosviimi, in his To�ar:t'i, says that the word narada-adibhi/:l
Text 26] Prayers by the Demigods 155

means that Narada and the demigods were accompanied by other saintly
persons, like Sanaka and Sanatana, all of whom came to congratulate or
welcome the Supreme Personality of Godhead. Even though Kamsa was
planning to kill Devaki, he too awaited the arrival of the Supreme Per­
sonality of Godhead (prati�ams taj-janma).

TEXT 26
. . �
'ft"llt4r.:i-6
ft"!!€if
ij � ,.,.��

� �����
ij€i(� ij\44fl6ij€if�si
.
.
��·
s•= "' ..:s: � � �: ����II

satya-vratam satya-param tri-satyam

satyasya yonim nihitam ca satye
satyasya satyam rta-satya-netram
satyatmakam tvam sarar;wm prapanna/:1,

satya-vratam-the Personality of Godhead, who never deviates from

His vow;* satya-param-who is the Absolute Truth (as stated in the
beginning of Sri,.,;oo-Bhagavatam, satyam param dhimahi); tri­
satyam-He is always present as the Absolute Truth, before the creation
of this cosmic manifestation, during its maintenance, and even after its
annihilation; satyasya-of all relative truths, which are emanations
from the Absolute Truth, .l(r�J}.a; yonim-the cause; nihitam-en­
tered; t ca-and; satye-in the factors that create this material world
(namely, the :five elements-earth, water, :fire, air and ether) ;
satyasya-of all that is accepted as the truth; satyam-the Lord is the
original truth; rta-satya-netram-He is the origin of whatever truth is
pleasing (sunetram); satya-dtmakam - everything pertaining to the
Lord is truth (sac-cid-ananda: His body is truth, His knowledge is truth,

*The Lord vows: yada yada hi dharmasya l! ldnir bhavati bharata/ abhyutthanam
adharmasya tadatmanarh srjdmy aham (Bg. 4. 7). To honor this vow, the Lord appeared.

tThe Lord enters everythin� , even the atom: al;l<ldntara-stha-pararruir:tu-caydntara­

stham (Brahma-sarhhitd5.44). Therefore He is called antarydmi, the inner force.
156 Srimad-Bhigavatam [Canto 10, Ch. 2

and His pleasure is truth); tvam-unto You, 0 Lord; sara�m-offering

our full surrender; prapannab,-we are completely under Your
protection.

TRANSLATION
The demigods prayed: 0 Lord, You never deviate from Your
vow, which is always perfect because whatever You decide is per­
fectly correct and cannot be stopped by anyone. Being present in
the three phases of cosmic man ifestation-creation, maintenance
and annihilation-You are the Supreme Truth. Indeed, unless one
is completely truthful, one cannot achieve Your favor, which
therefore cannot be achieved by hypocrites. You are the active
principle, the real truth, in all the ingredients of creation, and
therefore you are known as antaryiimi, the inner force. You are
equal to everyone, and Your instructions apply for everyone, for
all time. You are the beginning of all truth. Therefore, offering
our obeisances, we surrender unto You. Kindly give us protection.

PURPORT
The demigods or devotees know perfectly well that the Supreme Per­
sonality of Godhead is the true substance, whether within this material
Srimad-Bhagavatam begins, therefore,
world or in the spiritual world.
with the words om bhagavate viisudevaya ... satyam param
namo

dhimahi. Vasudeva, l(r�Qa, is the param satyam, the Supreme Truth.

The Supreme Truth can be approached or understood by the supreme
method, as declared by the Supreme Truth: bhaktya mam abhijanati
yavan ya§ ciismi tattvata/:t (Bg. 18.55). Bhakti, devotional service, is the
only way to understand the Absolute Truth. For protection, therefore,
the demigods surrender to the Supreme Truth, not to the relative truth.
There are persons who worship various demigods, but the Supreme
Bhagavad-gita (7.23), antavat tu phalam
Truth, Kr�1.1a, declares in
te$dm tad bhavaty alpa-medhasam: "Men of small intelligence worship
the demigods, and their fruits are limited and temporary:" Worship of
demigods may be useful for a limited time, but the result is antavat,
perishable. This material world is impermanent, the demigods are im­
permanent, and the benedictions derived from the demigods are also im­
permanent, whereas the living entity is eternal (nityo nityanam cetana§
Text 26] Prayers by the Demigods 157

cetandnam). Every living entity, therefore, must search for eternal hap­
piness, not temporary happiness. The words satyam param dhimahi in­
dicate that one should search for the Absolute Truth, not the relative
truth.
While offering prayers to the Supreme Personality of Godhead,
N:rsirilhadeva, Prahlada Maharaja said:

balasya neha sarar:uzm pitarau nrsimha

ndrtasya cagadam udanvati majjato nau�

Generally it is understood that the protectors for a child are his parents,
but this is not actually the fact. The real protector is the Supreme
Personality of Godhead.

taptasya tat-pratividhir ya ihdfijase�'as

tavad vibho tanu-bhrtam tvad-upe/cyitanam
(Bhag. 7.9.19)

If neglected by the Supreme Personality of Godhead, a child, despite the

presence of his parents, will suffer, and a diseased person, despite all
medical help, will die. In this material world, where there is a struggle
for existence, men have invented many means for protection, but these
are useless if the Supreme Personality of Godhead rejects them.
Therefore the demigods purposefully say,satyatmakam tvam sarar:uzm
prapannd�: "Real protection can be obtained from You, 0 Lord, and
therefore we surrender unto You."
The Lord demands that one surrender unto Him (sarva-dharman
parityajya mam ekam sarar:wm vraja), and He further says:

sakrd eva prapanno yas

tavasmiti ca yacate
abhayam sarvada tasmai
dadamy etad vratam mama

"If one surrenders unto Me sincerely, saying, 'My Lord, from this day I
am fully surrendered unto You,' I always give him protection. That is My
vow." (Ramayar:uz, Yuddha-kar;u;la 18.33) The demigods offered their
158 Srimad-Bhigavatam [Canto 10, Ch. 2

prayers to the Supreme Personality of Godhead because He had now ap­

peared in the womb of His devotee Devaki to protect all the devotees
harassed by Karilsa and his lieutenants. Thus the Lord acts as satya­
vrata. The protection given by the Supreme Personality of Godhead can­
not be compared to the protection given by the demigods. It is said that
Rava1,1a was a great devotee of Lord Siva, but when Lord Ramacandra
went to kill him, Lord Siva could not give him protection.
Lord Brahma and Lord Siva, accompanied by great sages like Narada
and followed by many other demigods, had now invisibly appeared in the
house of Karilsa. They began to pray for the Supreme Personality of God­
head in select prayers which are very pleasing to the devotees and which
award fulfillment of devotional desires. The first words they spoke ac­
claimed that the Lord is true to His vow. As stated in the Bhagavad-gita,
Kr�1,1a descends upon this material world just to protect the pious and
destroy the impious. That is His vow. The demigods could understand
that the Lord had taken His residence within the womb of Devaki to
fulfill this vow. They were very glad that the Lord was appearing to
fulfill His mission, and they addressed Him as satyam param, or the
Supreme Absolute Truth.
Everyone is searching after the truth. That is the philosophical way of
life. The demigods give information that the Supreme Absolute Truth is
Kr�1,1a. One who becomes fully Kr�1,1a conscious can attain the Absolute
Truth. Kr�1,1a is the Absolute Truth. Relative truth is not truth in all the
three phases of eternal time. Time is divided into past, present and
future. Kr�1,1a is Truth always, past, present and future. In the material
world, everything is being controlled by supreme time, in the course of
past, present and future. But before the creation, Kr�1,1a was existing,
and when there is creation, everything is resting in Kr�1,1a, and when this
creation is finished, Kr�1,1a will remain. Therefore, He is Absolute Truth
in all circumstances. If there is any truth within this material world, it
emanates from the Supreme Truth, Kr�1,1a. If there is any opulence
within this material world, the cause of the opulence is Kr�1,1a. If there is
any reputation within this material world, the cause of the reputation is
Kr�1,1a. If there is any strength within this material world, the cause of
such strength is Kr�J,la. If there is any wisdom and education within this
material world, the cause of such wisdom and education is Kr�1,1a.
Therefore Kr�1,1a is the source of all relative truths.
Text 26] Prayers by the Demigods 159

Devotees, therefore, following in the footsteps of Lord Brahma, pray,

govindam adi-pur�aril tam aharil bhajami, worshiping the adi-pur�a,
the supreme truth, Govinda. Everything, everywhere, is performed in
terms of three principles, jnana-bala-kriya - knowledge, strength and
activity. In every field, if there is not full knowledge, full strength and
full activity, an endeavor is never successful. Therefore, if one wants
success in everything, one must he hacked by these three principles. In
the Vedas (Svetasvatara Upan�ad 6.8) there is this statement about the
Supreme Personality of Godhead:

na tasya kdryaril karar;r.aril ca vidyate

na tat sama.S cabhyadhikaS ca drsyate
parasya saktir vividhaiva sruyate
svabhdviki jnana-bala-kriya ca

The Supreme Personality of Godhead does not need to do anything per­

sonally, for He has su'ch potencies that anything He wants done will he
done perfectly well through the control of material nature (svabhdviki
jnana-bala-kriya ca). Similarly, those who are engaged in the service of
the Lord are not meant to struggle for existence. The devotees who are
fully engaged in spreading the .Kr�J.la consciousness movement, more
than ten thousand men and women all over the world, have no steady or
permanent occupation, yet we actually see that they are .maintained very
opulently. The Lord says in Bhagavad-gitd (9.22):

ananyas cintayanto mdril

ye jand}:r. paryupasate
te�dril nityabhiyuktanaril
yoga-k$emaril vahamy aham

"For those who worship Me with devotion, meditating on My transcen­

dental form, I carry to them what they lack and preserve what they
have." The devotees have no anxiety over what will happen next, where
they will stay or what they will eat, for everything is maintained and
supplied by the Supreme Personality of Godhead, who has promised,
kaunteya pratijdnihi na me bhakta}:r. prar;r.a§yati: "0 son of Kunti,
160 Srimad-Bhigavatam [Canto 10, Ch. 2

declare it boldly that My devotee never perishes." (Bg. 9.31) From all
angles of vision, therefore, in all circumstances, if one fully surrenders
unto the Supreme Personality of Godhead, there is no question of one's
struggling for existence. In this connection, the commentary by Sri­
piida Madhviiciirya, who quotes from the Tantra-bhagavata, is very
meaningful:

sac-chadba uttamam bruyiid

iinandantiti vai vadet
yetijnanam samudd�tam
pun:uinanda-drsis tata�

attrtviic ca tadii diiniit

satyiittya cocyate vibhu�

Explaining the words satyasya yonim, Srila Visvanatha Cakravarti

Thakura says that K{��;ta is the avatiiri, the origin of all incarnations. All
incarnations are the Absolute Truth, yet the Supreme Personality of
Godhead K{��;ta is the origin of all incarnations. Diparcir eva hi daSan­
taram abhyupetya dipiiyate (Brahma-samhitii 5.46). There may be
many lamps, all equal in power, yet there is a first lamp, a second lamp, a
third lamp and so on. Similarly, there are many incarnations, who are
compared to lamps, but the first lamp, the original Personality of God­
head, is K{��;ta. Govindam iidi-pur�am tam aham bhajami.
The demigods must offer worship in obedience to the Supreme Per­
sonality of Godhead, but one might argue that since the Supreme God­
head was within the womb of Devaki, He was also coming in a material
body. Why then should He be worshiped? Why should one make a dis­
tinction between an ordinary living entity and the Supreme Personality
of Godhead? These questions are answered in the following verses.

TEXT 27

•• :LUI
2Jsm i§:t6e�¥t�-
�: qifft�: �
Text 27] Prayers by the Demigods 161

�a�•I!Fclatil
:sxa _.. A

ekayano 'sau dvi-phalas tri-mulaS

catu-rasal) pafica-vidhal) �a(l-atma
sapta-tvag ��a-vita,po nava�o
daSa-cchadi dvi-khago hy adi-vr�a/:t

eka-ayanal)-the body of an ordinary living being is fully dependent

on the material elements; asau-that; dvi-phalal)-in this body we are
subject to material happiness and distress, which result from karma; t ri­
mulal)-having three roots, the three modes of nature (goodness, pas­
sion and ignorance), upon which the body is created; catu/:t-rasal)-four
rasas, or tastes;* pafica-vidhal)-consisting of five senses for acquiring
knowledge (the eyes, ears, nose, tongue and touch); �a1-atma-six
circumstances (lamentation, illusion, old age, death, hunger and thirst);
sapta-tvak-having seven coverings (skin, blood, muscle, fat, bone,
marrow and semen); ��a-vi!apal)-eight branches (the five gross ele­
ments-earth, water, fire, air and ether-and also the mind, intelligence
and ego); nava-a�a1)-nine holes; daSa-chQ,di-ten kinds of life air,
resembling the leaves of a tree; dvi-khaga/:t-two birds (the individual
soul and the Supersoul); hi-indeed; adi-vr�a/:t-this is the orig­
inal tree or construction of the material body, whether individual or
universal.

TRANSLATION
The body [the total body and the individual body are of the same
composition] may figuratively be called "the original tree." From
this tree, which fully depends on the ground of material nature,
come two kinds of fruit-the enjoyment of happiness and the
suffering of distress. The cause of the tree, forming its three roots,
is association with the three modes of material nature-goodness,

• As the root of a tree extracts water (rasa) from the earth, the body tastes dharma,
artha, kama and mo�a-religion, economic development, sense gratification and libera­
tion. These are four kinds of rasa, or taste.
 162 Srimad-Bhiigavatam [Canto 10, Ch. 2

passion and ignorance. The fruits of bodily happiness have four

tastes-religiosity, economic development, sense gratification and
liberation-which are experienced through five senses for acquir­
ing knowledge in the midst of six circumstances: lamentation, il­
lusion, old age, death, hunger and thirst. The seven layers of bark
covering the tree are skin, blood, muscle, fat, bone, marrow and
· semen, and the eight branches of the tree are the five gross and
three subtle elements-earth, water, fire, air, ether, mind, intelli­
gence and false ego. The tree of the body has nine hollows-the
eyes, the ears, the nostrils, the mouth, the rectum and the
genitals-and ten leaves, the ten airs passing through the body. In
this tree of the body there are two birds: one is the individual soul,
and the other is the Supersoul.

PURPORT
This material world is composed of five principal elements-earth,
water, fire, air and ether-all of which are emanations from ���a. Al­
though materialistic scientists may accept these five primary elements as
the cause of the material manifestation, these elements in their gross and
subtle states are produced by ���a, whose marginal potency also pro­
duces the living entities working within this material world. The Seventh
Chapter of Bhagavad-gitt'i clearly states that the entire cosmic manifesta­
tion is a combination of two of K:r��a's energies-the superior energy
and the inferior energy. The living entities are the superior energy, and
the inanimate material elements are His inferior energy. In the dormant
stage, everything rests in ���a.
Material scientists cannot give such a thorough analysis of the material
structure of the body. The analysis of the material scientists concerns it­
self only with inanimate matter, but this is inadequate because the living
entity is completely separate from the material bodily structure. In
Bhagavad-gitt'i (7.5) the Lord says:

apareyam itas tv anyt'iril

prakrtiril viddhi me part'im
jiva-bhataril maht'i- bt'iho
yayedaril dharyate jagat
Text 27] Prayers by the Demigods 163

"Besides this inferior nature, 0 mighty-armed Arjuna, there is a

superior energy of Mine, which consists of all the living entities who are
struggling with material nature and are sustaining the universe." Al­
though the material elements emanate from the Supreme Personality of
Godhead, :Kr�?I;ta, they are separated elements and are sustained by the
living elements.
As indicated by the word dvi-khagab,, the living elements within the
body resemble two birds in a tree. Kha means "sky," and ga means "one
who Hies." Thus the word dvi-khagab, refers to birds. In the tree of the
body there are two birds, or two living elements, and they are always dif­
ferent. In Bhagavad-gitii (13.3), the Lord says, �etra-jnam ciipi miim
viddhi sarva-�etre�u bhiirata: "0 scion of Bharata, you should under­
stand that I am also the knower in all bodies." The �etra-jna, the owner
of the body, is also called the khaga, the living entity. Within the body
there are two such �etra-j ria s the individual soul and the Supersoul.
-

The individual soul is the owner of his individual body, but the Super­
soul is present within the bodies of all living entities. Such a thorough
analysis and understanding of the bodily structure cannot be obtained
anywhere but in the Vedic literature.
When two birds enter a tree, one may foolishly think that the birds be­
come one or merge with the tree, but actually they do not. Rather, each
bird keeps its individual identity. Similarly, the individual soul and the
Supersoul do not become one, nor do they merge with matter. The living
entity lives close to matter, but this does not mean that he merges or
mixes with it (asarigo hy ayam pur�ab-}, although material scientists
mistakenly see the organic and inorganic, or animate and inanimate, to
be mixed.
Vedic knowledge has been kept imprisoned or concealed, but every
human being needs to understand it in truth. The modern civilization of
ignorance is simply engaged in analyzing the body, and thus people come
to the erroneous conclusion that the living force within the body is
generated under certain material conditions. People have no information
of the soul, but this verse gives the perfect explanation that there are two
living forces (dvi-khaga): the individual soul and the Supersoul. The
Supersoul is present in every body (iSvarab, sarva-bhataniim hrd-dese
'rjuna t�!hati), whereas the individual soul is situated only in· his own
body (dehi) and is transmigrating from one body to another.
164 Srimad-Bhigavatam (Canto 10, Ch. 2

TEXT 28

� �q� �: �-
•

� � �'4�(� I
.
� qp:p.u
.. ijtft�tt('t�T
.

�� ;n;t'T WI mf� lJ ����II

tvam eka evasya satal; prasatis
tvarh sannidhanarh tvam anugrahaS ca
tvan-mdyayd samvrta-cetasas tvdrh
pilSyanti nand na vipl1Scito ye

tvam-You (0 Lord); eka/;-being one without a second, You are

everything; eva -indeed; asya satal;-of this cosmic manifestation now
visible; pras ut il;-the original source; tvam-Your Lordship; san­
nidhanam-the conservation of all such energy when everything is an­
nihilated; tvam-Your Lordship; anugrahal; ca-and the maintainer;
tvat-mayayd-by Your illusory, external energy; samvrta-cetasal;­
those whose intelligence is covered by such illusory energy; tvdm-unto
You; pl1Syanti -observe; nand-many varieties; na-not; vipl1Scital;-
1earned scholars or devotees; ye-who are.

TRANSLATION
The efficient cause of this material world, manifested with its
many varieties as the original tree, is You, 0 Lord. You are also the
maintainer of this material world, and after annihilation You are
the one in whom everything is conserved. Those who are covered
by Your external energy cannot see You behind this manifestation,
but theirs is not the vision of learned devotees.

PURPORT
Various demigods, beginning from Lord Brahmii, Lord Siva and even
Vi�Qu, are supposed to be the creator, maintainer and annihilator of this
material world, but actually they are not. The fact is that everything is
the Supreme Personality of Godhead, manifested in varieties of energy.
Ekam evadvitiyam brahma. There is no second existence. Those who are
Text 28] Prayers by the Demigods 165

truly vipa.Scit, learned, are those who have reached the platform of
understanding and observing the Supreme Personality of Godhead in
any condition of life. Premafijana-cchurita-bhakti-vilocanena santa/:f,
sadaiva hrdaye�u vilokayanti (Brahma-samhitd 5.38). Learned devotees
accept even conditions of distress as representing the presence of the
Supreme Lord. When a devotee is in distress, he sees that the Lord has
appeared as distress just to relieve or purify the devotee from the con­
tamination of the material world. While one is within this material
world, one is in various conditions, and therefore a devotee sees a condi­
tion of distress as but another feature of the Lord.Tat te 'nukampdm
susami�amar;w/:l (Bhdg. 10.14.8). A devotee, therefore, regards distress
as a great favor of the Lord because he understands that he is being
cleansed of contamination. Te�dm aham samuddhartd mrtyu-samsdra­
sagardt (Bg. 12.7). The appearance of distress is a negative process in­
tended to give the devotee relief from this material world, which is called
mrtyu-sarhsdra, or the constant repetition of birth and death. To save a
surrendered soul from repeated birth and death, the Lord purifies him of
contamination by offering him a little distress. This cannot be understood
by a nondevotee, but a devotee can see this because he is vipa§cit, or
learned. A nondevotee, therefore, is perturbed in distress, but a devotee
welcomes distress as another feature of the Lord. Sarvam khalv idam
brahma. A devotee can actually see that there is only the Supreme Per­
sonality of Godhead and no second entity. Ekam evddvitiyam. There is
only the Lord, who presents Himself in different energies.
Persons who are not in real knowledge think that Brahma is the cre­
ator, Vi�1,1u the maintainer and Siva the annihilator and that the different
demigods are intended to fulfill diverse purposes. Thus they create
diverse purposes and worship various demigods to have these purposes
fulfilled (kdmais tais tair hrta-jfiana/:f, prapadyante 'nya-devata/:f,). A
devotee, however, knows that these various demigods are but different
parts of the Supreme Personality of Godhead and that these parts need
not be worshiped. As the Lord says in Bhagavad-gitd (9.23):

ye 'py anya-devatd bhakta

yajante sraddhayanvitd/:f,
te 'pi mdm eva kaunteya
yajanty avidhi-purvakam
166 Srimad-Bhigavatam [Canto 10, Ch. 2

"Whatever a man may sacrifice to other gods, 0 son of Kunti, is really

meant for Me alone, but it is offered without true understanding." There
is no need to worship the demigods, for this is avidhi, not in order.
Simply by surrendering oneself at the lotus feet of ��1,1a, one can com­
pletely discharge one's duties; there is no need to worship various deities
or demigods. These various divinities are observed by the mal},has, fools,
who are bewildered by the three modes of material nature (tribhir
gur.wmayair bhavair ebhib, sarvam idam jagat). Such fools cannot
understand that the real source of everything is the Supreme Personality
of Godhead (mohitam nabhijanati mdm ebhyab, param avyayam). Not
being disturbed by the Lord's various features, one should concentrate
upon and worship the Supreme Lord (mam ekam sarar:wm vraja). This
should be the guiding principle of one's life.

TEXT 29

finlfif �ql�f:4ij(i� 3lm�T

� ���W "i'Hl'q(W
e*tlqqasnPl Wi1lf4(lfi{
('(�mot 8!: �r.:nt{_ 11';(�11
bibhar�i rupd1J.y avabodha dtmd
�emdya lokasya cardcarasya
sattvopapannani sukhavahani
satdm abhadra7J.i muhub, khaldnam

bibhar�i-You accept; rapd7J.i-varieties of forms, such as Matsya,

Klirma, Varaha, Rama and Nrsimha; avabodhab, dtmd-in spite of hav­
ing different incarnations, You remain the Supreme, full of knowledge;
�emdya-for the benefit of everyone, and especially the devotees;
lokasya-of all living entities; cara-acarasya-moving and nonmoving;
sattva-upapannani-all such incarnations are transcendental (suddha­
sattva); sukha-avahani-full of transcendental bliss; satdm-of the
devotees; abhadrd7J.i-a11 inauspiciousness or annihilation; muhub,­
again and again; khalanam-of the nondevotees.
Text 30] Prayers by the Demigods 167

TRANSLATION

0 Lord, You are always in full knowledge, and to bring all good
fortune to all living entities, You appear in different incarnations,
all of them transcendental to the material creation. When You ap­
pear in these incarnations, You are pleasing to the pious and
religious devotees, but for nondevotees You are the annihilator.

PURPORT

This verse explains why the Supreme Personality of Godhead appears

as an incarnation again and again. The incarnations of the Supreme Per­
sonality of Godhead all function differently, but their main purpose is
paritrlltpiya sadhanam vinasaya ca d�krtam-to protect the devotees
and annihilate the miscreants. Yet even though the d�krtis, or
miscreants, are annihilated, this is ultimately good for them.

TEXT 30

�ul"i'lllaJIRcc�H+?.I�Tfl;:r
�ro1�1ij%;
d
� qJ�q�� 11:0 �I I

�� iftq� � ll�oll
tvayy ambuja�akhila-sattva-dhamni
samadhinavesita-cetasaike
tvat-pada-potena mahat-krtena
kurvanti govatsa-padam bhavabdhim

tvayl-m You; ambhuja-a�a-0 lotus-eyed Lord; akhila-sattva­

dhamni-who are the original cause of all existence, from whom every­
thing emanates and in whom all potencies reside; samadhina-by
constant meditation and complete absorption ( in thoughts of You, the
Supreme Personality of Godhead) ; ave5ita-fully absorbed, fully
engaged; cetasa-but by such a mentality; eke-the one process of al­
ways thinking of Your lotus feet; tvat-pada-potena-by boarding such a
boat as Your lotus feet; mahat-krtena-by that action which is
168 Srimad-Bhagavatam [Canto I 0, Ch. 2

considered the most powerful original existence or which is executed by

mahdjanas; kurvanti - they make; govatsa-padam - like the hoofprint
of a calf; bhava-abdhim-the great ocean of nescience.

TRANSLATION
0 lotus-eyed Lord, by concentrating one's meditation on Your
lotus feet, which are the reservoir of all existence, and by accept­
ing those lotus feet as the boat by which to cross the ocean of ne­
science, one follows in the footsteps of mahijanas [great saints,
sages and devotees]. By this simple process, one can cross the
ocean of nescience as easily as one steps over the hoofprint of a
caH.

PURPORT
The true mission in life is to cross the ocean of nescience, of repeated
birth and death. Those in the darkness of ignorance, however, do not
know this mission. Instead, being carried away by the waves of material
nature (prakrte/:l kriyamar;uini guTJ-ai/:l karmar:ti sarva$a/:l), they are
undergoing the tribulations of mrtyu-sarhsara-vartmani, repeated birth
and death. But persons who have achieved knowledge by the association
of devotees follow the mahdjanas (mahat-krtena). Such a person always
concentrates his mind upon the lotus feet of the Lord and executes one or
more of the nine varieties of devotional service (sravanam kirtanam
v��/:l smara7J.aril pada-sevanam). Simply by this process, one can cross
the insurmountable ocean of nescience.
Devotional service is powerful in any form. Sri-v��/:l sravar:te
pari�id abhavad vaiyasaki/:l kirtane (Bhakti-rasamrta-sindhu 1.2.265).
According to this verse, Maharaja Parik�it became liberated by fully con­
centrating his mind on hearing the Lord's holy name, attributes and
pastimes. Similarly, Sukadeva Gosvami simply glorified the Lord, and by
speaking on the subject matters of :Kr�t;ta that constitute the entire
Srimad-Bhagavatam, he too was liberated. One may also be liberated
simply bysakhya, friendly behavior with the Lord. Such is the power of
devotional service, as we learn from the examples set by the Lord's many
pure devotees.
Text 30] Prayers by the Demigods 169

svayambhar ntlradab, sambhub,

kumarab, kapilo manub,
prahlado janako bh�mo
balir vaiyasakir vayam
(Bhag. 6.3.20)

We have to follow in the footsteps of such devotees, for by this one easy
process one can cross the great ocean of nescience just as one might cross
a small hole created by the hoof of a calf.
Here the Lord is described as ambujalcya, or lotus-eyed. By seeing the
eyes of the Lord, which are compared to lotus flowers, one becomes so
satisfied that one does not want to turn his eyes to anything else. Simply
by seeing the transcendental form of the Lord, a devotee is at once
fully absorbed in the Lord in his heart. This absorption is called
samadhi. Dhyanavasthita-tad-gatena manasa pa5yanti yam yoginab,
(Bhag. 12.13.1). A yogi is fully absorbed in thoughts of the Supreme
Personality of Godhead, for he has no other business than to think of the
Lord always within the heart. It is also said:

samasrita ye pada-pallava-plavam
mahat-padam pu1Jya-ya5o murareb,
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na te�am

"For one who has accepted the boat of the lotus feet of the Lord, who is
the shelter of the cosmic manifestation and is famous as Murari, the
enemy of the demon Mura, the ocean of the material world is like the
water contained in a calf's hoofprint. His goal is param padam, or
Vaikui.J.tha, the place where there are no material miseries, not the place
where there is danger at every step." (Bhag. 10.14.58) This process is
recommended here by authorities like Lord Brahma and Lord Siva
(svayambhar naradab, sambhub,), and therefore we must take to this
process in order to transcend nescience. This is very easy, but we must
follow in the footsteps of great personalities, and then success will be
possible.
In regard to the word mahat-krtena, it is also significant that the
170 Srimad-Bhagavatam [Canto 10, Ch. 2

process shown by great devotees is not only for them but also for others.
If things are made easy, this affords facility for the person who has made
them easy and also for others who follow the same principles. The pro­
cess recommended in this verse for crossing the ocean of nescience is
easy not only for the devotee but also for common persons who follow the
devotee (mahajano yena gata� sa panthaM.

TEXT 31

� ��Ft �� �
�� +fiqq��moo: '
"'

�....
'4�'""'
a;
q.. �l ..���� �
� �: w.::!J:ifit � II�� II
svayaril samuttirya sudustararil dyuman
bhavarry,avaril bhimam adabhra-sauhrda�
bhavat-padambhoruha-navam atra te
nidhaya yata� sad-anugraho bhavan

svayam-personally; samuttirya-perfectly crossing; su-dustaram­

which is very difficult to cross; dyuman-0 Lord, who appear exactly
like the sun, illuminating the darkness of this world of ignorance;
bhava-arry,avam-the ocean of nescience; bhimam-which is extremely
fierce; adabhra-sauhrda�-devotees who are incessantly friendly to the
fallen souls; bhavat-pada-ambhoruha-Your lotus feet; navam-the
boat for crossing; atra-in this world; te-they (the Vai�I).avas ) ;
nidhaya-leaving behind; yata�-on to the ultimate destination,
VaikuQtha; sat-anugraha�-who are always kind and merciful to the
devotees; bhavan-You.

TRANSLATION
0 Lord, who resemble the shining sun, You are always ready to
fulfill the desire of You'r devotee, and therefore You are known as
a desire tree [viiichi-kalpataru]. When iciryas completely take
shelter under Your lotus feet in order to cross the fierce ocean of
nescience, they leave behind on earth the method by which they
Text 31] Prayers by the Demigods 171

cross, and because You are very merciful to Your other devotees,
You accept this method to help them.

PURPORT
This statement reveals how the merciful acdryas and the merciful
Supreme Personality of Godhead together help the serious devotee who
wants to return home, back to Godhead. Sri Caitanya Mahaprabhu, in His
teachings to Rupa Gosvami, said:

brahmd1J4a, bhramite kona bhagyavdn jiva

guru-kmw-prasade pa:ya bhakti-latd-bija
(Cc. Madhya 19.151)

One can achieve the seed of bhakti-latd, devotional service, by the mercy
of guru and K:r�IJa. The duty of the guru is to find the means, according
to the time, the circumstances and the candidate, by which one can be in­
duced to render devotional service, which KniJa accepts from a candi­
date who wants to be successful in going back home, back to Godhead.
Mter wandering throughout the universe, a fortunate person within this
material world seeks shelter of such a guru, or acarya, who trains the
devotee in the suitable ways to render service according to the circum­
stances so that the Supreme Personality of Godhead will accept the
service. This makes it easier for the candidate to reach the ultimate
destination. The dcdrya 's duty, therefore, is to find the means by which
devotees may render service according to references from sastra. Riipa
Gosvami, for example, in order to help subsequent devotees, published
such devotional books as Bhakti-rasamrta-sindhu. Thus it is the duty of
the acarya to publish books that will help future candidates take up the
method of service and become eligible to return home, back to Godhead,
by the mercy of the Lord. In our K:r�IJa consciousness movement, this
same path is being prescribed and followed. Thus the devotees have been
advised to refrain from four sinful activities-illicit sex, intoxication,
meat-eating and gambling-and to chant sixteen rounds a day. These are
bona fide instructions. Because in the Western countries constant chant­
ing is not possible, one should not artificially imitate Haridasa Thakura,
but should follow this method. K:r�IJa will accept a devotee who strictly
172 Srimad-Bhigavatam [Canto 10, Ch. 2

follows the regulative principles and the method prescribed in the

various books and literatures published by the authorities. The acarya
gives the suitable method for crossing the ocean of nescience by accept­
ing the boat of the Lord's lotus feet, and if this method is strictly
followed, the followers will ultimately reach the destination, by the grace
of the Lord. This method is called acarya-sampradaya. It is there­
fore said, sampradaya-vihina ye mantras te n�phala mata/:l (Padma
Pura1J-(l). The acarya-sampradaya is strictly bona :fide. Therefore one
must accept the acarya-sampradaya; otherwise one's endeavor will be
futile. Srila Narottama diisa Thakura therefore sings:

taridera cara1J-ll sevi bhakta sane vasa

janame janame haya, ei abhi�a

One must worship the lotus feet of the acarya and live within the society
of devotees. Then one's endeavor to cross over nescience will surely be
successful.

TEXT 32

ifs;iJsd�;=a:tij F.?in:z:mD!l-

�,���t�IG\f?l�:t!�:
'"' . .
�� �lJf q� qa: mr:
11��11
ye 'nye 'ravinda�a vimukta-maninas
tvayy asta-bhavad avi.Suddha-buddhaya/:1.
aruhya krcchre1J-ll param padam tata/:l
patanty adho 'nadrta-y�mad-arighraya/:1.

ye anye-anyone, or all others; aravinda-a�a-0 lotus-eyed one;

vimukta - manina/:1.- falsely considering themselves free from the bond­

age of material contamination; tvayi-unto You; asta-bhdvdt-specu­

lating in various ways but not knowing or desiring more information of
Your lotus feet;avi.Suddha-buddhaya/:1.- whose intelligence is still not
purified and who do not know the goal of life; a ruhya - even though
Text 32] Prayers by the Demigods 173

achieving; krcchrer;ta-by undergoing severe austerities, penances and

hard labor; param pada m- the highest position (according to their
imagination and speculation); tata�-from that position; patanti-they
fall; adha�- down into material existence again; anadrta-neglecting
devotion to; y�mat- Your; anghraya�- lotus feet.

TRANSLATION
(Someone may say that aside from devotees, who always seek
shelter at the Lord's lotus feet, there are those who are not devo­
tees but who have accepted different processes for attaining salva­
tion. What happens to them? In answer to this question, Lord
Brahmii and the other demigods said:] 0 lotus-eyed Lord, al­
though nondevotees who accept severe austerities and penances to
achieve the highest position may. think themselves liberated, their
intelligence is impure. They fall down from their position of
imagined superiority because they have no regard for Your lotus
feet.

PURPORT
Aside from devotees, there are many others, nondevotees, known as
karmis, jnanis or yogis, philanthropists, altruists, politicians, imper­
sonalists and voidists. There are many varieties of nondevotees who have
their respective ways of liberation, but simply because they do not know
the shelter of the Lord's lotus feet, although they falsely think that they
have been liberated and elevated to the highest position, they fall down.
As clearly stated by the Lord Himself in Bhagavad-gita (9.3):

a§raddadhiinii� pu�ii
dharmasyiisya parantapa
aprapya miim nivartante
mrtyu-samsiira-vartmani

"Those who are not faithful on the path of devotional service cannot at­
tain Me, 0 conqueror of foes, but return to birth and death in this ma­
terial world." It doesn't matter whether one is a karmi, jnani, yogi,
philanthropist, politician or whatever; if one has no love for the lotus
 174 Srimad-Bhigavatam [Canto 10, Ch. 2

feet of the Lord, one falls down. That is the verdict given by Lord
Brahma in this verse.
There are persons who advocate accepting any process and who say
that whatever process one accepts will lead to the same goal, but that is
refuted in this verse, where such persons are referred to asvimukta­
maninab,, signifying that although they think they have attained the
highest perfection, in fact they have not. In the present day, big, big
politicians all over the world think that by scheming they can occupy the
highest political post, that of president or prime minister, but we actually
see that even in this life such big prime ministers, presidents and other
politicians, because of being nondevotees, fall down (patanty adhab,). To
become president or prime minister is not easy; one must work very hard
(aruhya krcchrer:w) to achieve the post. And even though one may reach
his goal, at any moment one may be kicked down by material nature. In
human society there have been many instances in which great, exalted
politicians have fallen from government and become lost in historical
oblivion. The cause of this is aviSuddha-buddhayah: their intelligence
is impure. The sastra says, na te vidub- svartha-gatim hi v�Q.um

(Bhag. 7.5.31). One achieves the perfection of life by becoming 11 devo­

tee of Vi�r;tu, but people do not know this. Therefore, as stated in
Bhagavad-gita (12.5), kleso 'dhikataras te�am avyaktasakta-cetasam.
Persons who do not ultimately accept the Supreme Personality of God­
head and take to devotional service, but who instead are attached to im­
personalism and voidism, must undergo great labor to achieve their
goals.
sreyab--srtim bhaktim udasya te vibho
kliSyanti ye kevala-bodha-labdhaye
(Bhag. 10.14.4)

To achieve understanding, such persons work very hard and undergo

severe austerities, but their hard labor and austerities themselves are
their only achievement, for they do not actually achieve the real goal of
life.
Dhruva Maharaja at first wanted to achieve the greatest material
kingdom and greater material possessions than his father, but when he
was actually favored by the Lord, who appeared before him to give him
Text 32] Prayers by the Demigods 175

the benediction he desired, Dhruva Maharaja refused it, saying, svdmin

krtartho 'smi varam na yace: "Now I am fully satisfied. I do not want
any material benediction." (Hari-bhakti-sudhodaya 7 .28) This is the
perfection of life. Yam labdhva cdparam labham manyate nddhikam
tatab, (Bg. 6.22). If one achieves the shelter of the Lord's lotus feet, one
is fully satisfied and does not need to ask for any material benediction.
At night, no one can see a lotus, for lotuses blossom only during the
daytime. Therefore the word aravindd�a is significant. One who is not
captivated by the lotus eyes or transcendental form of the Supreme Lord
is in darkness, exactly like one who cannot see a lotus. One who has not
come to the point of seeing the lotus eyes and transcendental form of
Syamasundara is a failure. Premdfijana-cchurita-bhakti-vilocanena san­
tab, sadaiva hrdaye$U vilokayanti. Those who are attached to the
Supreme Personality of Godhead in love always see the Lord's lotus eyes
and lotus feet, whereas others cannot see the Lord's beauty and are
therefore classified as anddrta-yU$mad-anghrayab,, or neglectful of the
Lord's personal form. Those who neglect the Lord's form are surely
failures on every path in life, but if one develops even a little love for the
Supreme Personality of Godhead, one is liberated without difficulty
(svalpam apy asya dharmasya trdyate mahato bhayat). Therefore the
Supreme Personality of Godhead recommends in Bhagavad-gitd (9.34),
man-mana bhava mad-bhakto mad-yaji mdm namaskuru: "Simply
think of Me, become My devotee, worship Me and offer some slight
homage to Me." Simply by this process, one is guaranteed to return
home, back to Godhead, and thus attain the highest perfection. The Lord
further affirms in Bhagavad-gita (18.54-55):

brahma-bhatab, prasanndtmd
na socati na kdn�ati
samab, sarve$U bhate$U
mad-bhaktim labhate pardm

bhaktya mdm abhijandti

ydvdn ya§ cdsmi tattvatab,
tato mdm tattvato jfidtvd
viSate tad-anantaram
176 Srimad-Bhigavatam (Canto 10, Ch. 2

"One who is thus transcendentally situated at once realizes the Supreme

Brahman and becomes fully joyful. He never laments nor desires to have
anything; he is equally disposed to every living entity. In that state he at­
tains pure devotional service unto Me. One can understand the Supreme
Personality as He is only by devotional service. And when one is in full
consciousness of the Supreme Lord by such devotion, he can enter into
the kingdom of God."

TEXT 33

���lW:l;r �nm: �
;c�HI ¥tl•lt'Eiffi4 iltm«r: 1
��t41 Mg�T 1�-q���� R�;;rT
�
� ,...

,...
FR'It4�1�n�� (' 3l+rt II�� II
"'

tatha na te madhava tiivakab, kvacid

bhra5yanti margat tvayi baddha-sauhrdiib­
tvayabhiguptii vicaranti nirbhaya
vinayakanikapa-milrdhasu prabho

tatha-like them (the nondevotees); na-not; te-they (the devo­

tees); madhava-0 Lord, husband of the goddess of fortune; tiivakab,­
the followers of the devotional path, the devotees; kvacit-in any
circumstances; bhra5yanti-fall down; margat-from the path of devo­
tional service; tvayi-unto You; baddha-sauhrdiib,-because of being
fully attached to Your lotus feet; tvaya-by You; abhiguptab,-always
protected from all dangers; vicara n ti-they move; n irbhayab,-without
fear; vinayaka-anikapa-the enemies who maintain paraphernalia to
oppose the bhakti cult; milrdhasu-on their heads; prabho-0 Lord.

TRANSLATION
0 Madhava, Supreme Personality of Godhead, Lord of the god­
dess of fortune, if devotees completely in love with You sometimes
fall from the path of devotion, they do not fall like nondevotees,
for You still protect them. Thus they fearlessly traverse the heads
of their opponents and continue to progress in devotional service.
Text 33] Prayers by the Demigods 177

PURPORT
Devotees generally do not fall down, but if circumstantially they do,
the Lord, because of their strong attachment to Him, gives them protec­
tion in all circumstances. Thus even if devotees fall down, they are still
strong enough to traverse the heads of their enemies. We have actually
seen that our l(r�Q.a consciousness movement has many opponents, such
as the "deprogrammers," who instituted a strong legal case against the
devotees. We thought that this case would take a long time to settle, but
because the devotees were protected by the Supreme Personality of God­
head, we unexpectedly won the case in one day. Thus a case that was ex­
pected to continue for years was settled in a day because of the protection
of the Supreme Personality of Godhead, who has promised in Bhagavad­
gita (9.31), kaunteya pratijanihi na me bhakta/:t praT)ll§yati: "0 son of
Kunti, declare it boldly that My devotee never perishes." In history there
are many instances of devotees like Citraketu, lndradyumna and
Maharaja Bharata who circumstantially fell down but were still pro­
tected. Maharaja Bharata, for example, because of his attachment to a
deer, thought of the deer at the time of death, and therefore in his next
life he became a deer (yam yam vapi smaran bhavam tyajaty ante
kalevaram). Because of protection by the Supreme Personality of God­
head, however, the deer remembered his relationship with the Lord and
next took birth in a good brahminical family and performed devotional
service (sucinam srimatam gehe yoga-bhr�to 'bhijayate). Similarly,
Citraketu fell down and became a demon, V:rtrasura, but he too was pro­
tected. Thus even if one falls down from the path of bhakti-yoga, one is
ultimately saved. If a devotee is strongly situated in devotional service,
the Supreme Personality of Godhead has promised to protect him (kaun­
teya pratijanihi na me bhakta/:t praT)ll§yati). But even if a devotee
circumstantially falls down, he is protected by Madhava.
The word Madhava is significant. Ma, mother Lak�mi, the mother of
all opulences, is always with the Supreme Personality of Godhead, and if
a devotee is in touch with the Supreme Personality of Godhead, all the
opulences of the Lord are ready to help him.

yatra yogesvara/:t kr�r:w

yatra partho dhanur-dhara/:t
178 Srimad-Bhigavatam [Canto 10, Ch. 2

tatra srir vijayo bhatir

dhruva nitir matir mama
(Bg. 18.78)

Wherever there is the Supreme Personality of Godhead, K.r�?�a, and His

devotee Arjuna, Partha, there is victory, opulence, extraordinary power
and morality. The opulences of a devotee are not a result of karma­
kiir:u;la-vicara. A devotee is always protected by all of the Supreme Lord's
opulences, of which no one can deprive him (te�dm nityabhiyuktandm
yoga-�emam vahamy aham). Thus a devotee cannot be defeated by any
opponents. A devotee, therefore, should not deviate knowingly from the
path of devotion. The adherent devotee is assured all protection from the
Supreme Personality of Godhead.

TEXT 34

�� �i � �� �ffl
�ftutt W-mJq;f q�: I
iii!\iifi�Pltmfq:ij"+tlll:iiW
:::-.. " "' ��..

�LJ_,.m
.. S�:
.. iR �: �r� ll�'dll
sattvam viSuddham srayate bhavan sthitau
saririr:tdm sreya-upayanam vapuft
veda-kriya-yoga-tapaft-samadhibhis
tavarhar:tam yena janaft samihate

sattvam-existence; viSuddham-transcendental, beyond the three

modes of material nature; srayate-accepts; bhavan-Your Lordship;
sthitau-during the maintenance of this material world; saririTJ-dm-of
all living entities; sreyaft-of supreme auspiciousness; upayanam-for
the benefit; vapuft-a transcendental form or body; veda-kriya-by
ritualistic ceremonies according to the directions of the Vedas; yoga- by
practice of devotion; tapaft-by austerities; samadhibhift-by becoming
absorbed in transcendental existence; tava-Your; arhar:tam-worship;
yena-by such activities; janaft-human society; samihate-o:ffers (its
obligation unto You).
Text 34] Prayers by the Demigods 179

TRANSLATION
0 Lord, during the time of maintenance You manifest several in­
carnations, all with transcendental bodies, beyond the material
modes of nature. When You appear in this way, You bestow all
good fortune upon the living entities by teaching them to perform
Vedic activities such as ritualistic ceremonies, mystic yoga,
austerities, penances, and ultimately samidhi, ecstatic absorp­
tion in thoughts of You. Thus You are worshiped by the Vedic
principles.

PURPORT
As stated in Bhagavad-gita (18.3), yajiia-dana-tapab,-karma na tya­
jyam: the Vedic ritualistic ceremonies, charity, austerity and all such
prescribed duties are never to be given up. Yajiio danam tapa§ caiva
pavandni man�i�m (18.5): even one who is very much advanced in
spiritual realization must still execute the Vedic principles. Even in the
lowest stage, the karmis are advised to work for the sake of the Lord.

yajfidrthat karmar;w 'nyatra

loko yam karma-bandhanab,

"Work done as a sacrifice for V i�J}.u has to be performed, otherwise work

binds one to this material world." (Bg. 3.9) The words yajfidrthat kar­
ma'{Ulb, indicate that while performing all kinds of duties, one should
remember that these duties should be performed to satisfy the Supreme
Lord (sva-karma� tam abhyarcya). According to Vedic principles,
there must be divisions of human society (catur-van:r-yam maya smam).
There should be brahma'{UIS, �atriyas, vaiSyas and sadras, and everyone
should learn to worship the Supreme Personality of Godhead (tam
abhyarcya). This is real human society, and without this system we are
left with animal society.
The modern activities of human society are described in Srimad­
Bhagavatam as the activities of go-khara, cows and asses (sa eva go­
kharab,). Everyone is acting in a bodily concept of life involving society,
friendship and love for the improvement of economic and political condi­
tions, and thus all activit�es are enacted in ignorance. The Supreme
180 Srimad-Bhagavatam [Canto 10, Ch. 2

Personality therefore comes to teach us how to act according to the Vedic

principles. In this age of Kali, the Supreme Personality of Godhead ap­
peared as Sri Caitanya Mahaprabhu and preached that in this age the
Vedic activities cannot be systematically performed because people are so
fallen. He gave this recommendation from the siistras:

harer nama harer nama

harer ndmaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no
other way. There is no other way." The Kt�Q.a consciousness movement
is therefore teaching people all over the world how to chant the Hare
Kt�Q.a mantra, and this has proved very much effective in all places at all
times. The Supreme Personality of Godhead appears in order to teach us
Vedic principles intended for understanding Him (vedaiS ca sarvair
aham eva vedyab,}. We should always know that when Kt�Q.a and Lord
Caitanya appeared, They appeared in suddha-sattva bodies. One should
not mistake the body of Kt�Q.a or Caitanya Mahaprabhu to be a material
body like ours, for Kt�Q.a and Caitanya Mahaprabhu appeared as needed
for the benefit of the entire human society. Out of causeless mercy, the
Lord appears in different ages in His original suddha-sattva transcen­
dental body to elevate human society to the spiritual platform upon
which they can truly benefit. Unfortunately, modern politicians and
other leaders stress the bodily comforts of life (yasyatma-buddhi/:1.
kur:wpe tri-dhatuke) and concentrate on the activities of this ism and that
ism, which they describe in different kinds of flowery language. Essen­
tially such activities are the activities of animals (sa eva go-kharab,}. We
should learn how to act from Bhagavad-gita, which explains everything
for human understanding. Thus we can become happy even in this age of
Kali.
TEXT 35

�;f WI �.�ldR� Fr� +{�

" " C'
lq�l�'i�l�M��Wf�
Text 35] Prayers by the Demigods 181

I iiiiiU .� ��
..

l'f.rT'l.
Iu III:, � � � tiT !I'll! II �'-\II
sattvam na ced dhdtar idam nijam bhaved ·

vijfidnam ajfiiina-bhidapamdrjanam
gulJ.ll-praka.Sair anumiyate bhaviin
praka.Sate yasya ca yena vii gulJ.ll�

sattvam-suddha-sattva, transcendental; na-not; cet-if; dhdta�-

0 reservoir of all energies, cause of all causes; idam-this; nijam-per­
sonal, spiritual;bhavet-could have been; vijfidnam -transcenden­
tal ajfidna-bhida-which drives away the ignorance
knowledge;
of the material modes; apamiirjanam -completely vanquished; gulJ.ll­
praka.Sai�-by the awakening of such transcendental knowledge;
anumiyate-becomes manifested; bhaviin-Your Lordship; praka.Sate­
exhibit; yasya-whose; ca-and; yena -by which; vii-either; gu­
lJ.ll�-quality or intelligence.

TRANSLATION
0 Lord, cause of all causes, if Your transcendental body were not
beyond the modes of material nature, one could not understand
the difference between matter and transcendence. Only by Your
presence can one understand the transcendental nature of Your
Lordship, who are the controller of material nature. Your tran­
scendental nature is very difficult to understand unless one is in­
fluenced by the presence of Your transcendental form.

PURPORT
It is said, traigur;tya-v�ayii veda nistraigur;tyo bhaviirjuna. Unless one
is situated in transcendence, one cannot understand the transcendental
nature of the Lord. As stated in Srimad-Bhiigavatam (10.14.29):

athiipi te deva padiimbuja-dvaya­

prasiida-lesiinugrhita eva hi
jiiniiti tattvam bhagavan-mahimno
na ciinya eko 'pi ciram vicinvan
182 Srimad-Bhigavatam [Canto 10, Ch. 2

Only by the mercy of the Supreme Personality of Godhead can one

understand Him. Those who are in the modes of material nature, al­
though speculating for thousands of years, cannot understand Him. The
Lord has innumerable forms (ramadi-mar�u kala-niyamena t�!han),
and unless these forms, such as Lord Rimacandra, N:rsimhadeva, K:r�r,a
and Balarama, were transcendental, how could they be worshiped by
devotees since time immemorial? Bhaktyd mdm abhijdndti ydvdn ya.S
cdsmi tattvatafl (Bg. 18.55). Devotees who awaken their transcendental
nature in the presence of the Lord and who follow the rules and regula­
tions of devotional service can understand Lord K:r�r,a, Lord Ramacandra
and other incarnations, who are not of this material world but who come
from the spiritual world for the benefit of people in general. If one does
not take to this process, one imagines or manufactures some form of God
according to material qualities and can never awaken a real understand­
ing of the Supreme Personality of Godhead. The words bhaktya mdm
abhijandti yavdn ya.S cdsmi tattvatafl signify that unless one worships
the Lord according to the regulative devotional principles, one cannot
awaken the transcendental nature. Deity worship, even in the absence of
the Supreme Personality of Godhead, awakens the transcendental nature
of the devotee, who thus becomes increasingly attached to the Lord's
lotus feet.
The appearance of K:r�r,a is the answer to all imaginative iconography
of the Supreme Personality of Godhead. Everyone imagines the form of
the Supreme Personality of Godhead according to his mode of material
nature. In the Brahma-samhita it is said that the Lord is the oldest per­
son. Therefore a section of religionists imagine that God must be very
old, and therefore they depict a form of the Lord like a very old man. But
in the same Brahma-samhita, that is contradicted; although He is the
oldest of all living entities, He has His eternal form as a fresh youth.
The exact words used in this connection in theSrimad-Bhagavatam
arevijnanam ajnana-bhidlipamarjanam. Vijnana means transcendental
knowledge of the Supreme Personality; vijfidna is also experienced
knowledge. Transcendental knowledge has to be accepted by the de­
scending process of disciplic succession as Brahma presents the knowl­
edge of K:r�r,a in the Brahma-samhitd. Brahma-samhita is vijfiana as
realized by Brahma's transcendental experience, and in that way he pre­
sented the form and the pastimes of K:r�I}.a in the transcendental abode.
Text 35] Prayers by the Demigods 183

Ajfiiina-bhida means "that which can match all kinds of speculation." In

ignorance, people are imagining the form of the Lord; sometimes He has
no form and sometimes He has form, according to their different imagi­
nations. But the presentation of _Kr�1,1a in the Brahma-samhitd is
vijfiiina-scientific, experienced knowledge given by Lord Brahma and
accepted by Lord Caitanya. There is no doubt about it. Sri _Kr�1,1a's form,
Sri _Kr�1,1a's flute, K:r�1,1a's color-everything is reality. Here it is said that
this vijiianam is always defeating all kinds of speculative knowledge.
"Therefore," the demigods prayed, "without Your appearing as _Kr�1,1a,
as You are, neither ajiiana-bhida (the nescience of speculative knowl­
edge) nor vijfiiinam would be realized. Ajiiiina-bhiddpamdrjanam-by
Your appearance the speculative knowledge of ignorance will be van­
quished, and the real, experienced knowledge of authorities like Lord
Brahma will be established. Men influenced by the three modes of ma­
terial nature imagine their own God according to the modes of material
nature. In this way God is presented in various ways, but Your ap­
pearance will establish what the real form of God is."
The highest blunder committed by the impersonalist is to think that
when the incarnation of God comes, He accepts a form of matter in the
mode of goodness. Actually the form of _Kr�1,1a or Naraya1,1a is tran­
scendental to any material idea. Even the greatest impersonalist,
Sankaracarya, has admitted, ndrayalJa� paro 'vyaktat: the material cre­
ation is caused by the avyakta, the impersonal manifestation of matter or
the nonphenomenal total reservoir of matter, and _Kr�1,1a is transcenden­
tal to that material conception. This is expressed in the Srimad­
Bhagavatam as suddha-sattva, or transcendental. The Lord does not
belong to the material mode of goodness, for He is above the position of
material goodness. He belongs to the transcendental, eternal status of
bliss and knowledge.
"Dear Lord," the demigods prayed, "when You appear in Your dif­
ferent incarnations, You take different names and forms according
to different situations. Lord Krsna is Your name because You are all­
attractive; You are called Syam���ndara because of Your transcendental
beauty. Syama means blackish, yet they say that You are more beautiful
than thousands of cupids. Kandarpa-koti-kamaniya. Although You ap­
pear in a color which is compared to that of a blackish cloud, You are the
transcendental Absolute, and therefore Your beauty is many, many times
184 Srimad-Bhigavatam [Canto 10, Ch. 2

more attractive than the delicate body of Cupid. Sometimes You are
called Giridhari because You lifted the hill known as Govardhana. You
are sometimes called Nanda-nandana or Vasudeva or Devaki-nandana
because You appear as the son of Maharaja Nanda or Devaki or
Vasudeva. Impersonalists think that Your many names or forms are ac­
cording to a particular type of work and quality because they accept You
from the position of a material observer.
"Our dear Lord, the way of understanding is not to study Your ab­
solute nature, form and activities by mental speculation. One must
engage himself in devotional service; then one can understand Your ab­
solute nature and Your transcendental form, name and quality. Actually,
only a person who has a little taste for the service of Your lotus feet can
understand Your transcendental nature or form and quality. Others may
go on speculating for millions of years, but it is not possible for them to
understand even a single part of Your actual position." In other words,
the Supreme Personality of Godhead, K{�1,1a, cannot be understood by the
nondevotees because there is a curtain of yogamaya which covers
K{�1,1a's actual features. As confirmed in the Bhagavad-gitii (7.25),
niiham prakiiSa/:t saroasya. The Lord says, "I am not exposed to anyone
and everyone." When K{�1,1a came, He was actually present on the bat­
tlefield of Kuruk�etra, and everyone saw Him. But not everyone could
understand that He was the Supreme Personality of Godhead. Still,
everyone who died in His presence attained complete liberation from ma­
terial bondage and was transferred to the spiritual world.
Because foolish miUJ,has do not awaken their spiritual nature, they do
not understand K{�1,1a or Rama (avajananti miim miUJ,ha miin�im
tanum asritam). Even big academic scholars, not considering the en­
deavors of the iicaryas who have recommended devotional service in
many elaborate commentaries and notes, think that K{�1,1a is fictitious.
This is due to a lack of transcendental knowledge and a failure to awaken
K{�1,1a consciousness. One should have the common sense to ask why, if
K{�1,1a or Rama were fictitious, stalwart scholars like Sridhara Svami,
Rupa Gosvami, Sanatana Gosvami, Viraraghava, Vijayadhvaja, Valla­
bhacarya and many other recognized iicaryas would have spent so much
time to write about K{�1,1a in notes and commentaries on Srimad­
BhagavataJ!l.
Text 36] Prayers by the Demigods 185

TEXT 36

;r ;rtl{� ��lf.li�- "

(;1�14d;(J
" W-1 � ijff�: I
"'
"' "'
'i�l�+.tl�l4i1��*+i�l
�"'

�� � 3iffl'tt� � II�� II
na nama-rape gur;ta-janma-karmabhir
nirapitavye tava tasya sak$ir;ta�
mano-vacobhyam anumeya-vartmano
deva kriyayam pratiyanty athapi hi

na-not; nama-rape-the name and form; gur;ta-with attributes;

janma-appearance; karmabh*-activities or pastimes; nirapitavye­
are not able to be ascertained; tava- Your; tasya-of Him; sak$ir;ta�­
who is the direct observer; mana�-of the mind; vacobhyam-words;
anumeya-hypothesis; vartmana�-the path; deva-0 Lord; kriya­
yam-in devotional activities; pratiyanti-they realize; atha api-still;
hi-indeed (You can be realized by the devotees).

TRANSLATION
0 Lord, Your transcendental name and form are not ascertained
by those who merely speculate on the path of imagination. Your
name, form and attributes can be ascertained only through
devotional service.
PURPORT
As stated in the Padma PurdJ:ta:

ata� sri-kr�r;ta-niirniidi
na bhaved grahyam indriyai�
sevonmukhe hi jihvadau
svayam eva sphuraty ada�

"One cannot understand the transcendental nature of the name, form,

quality and pastimes of Sri Kr�Qa through one's materially contaminated
186 Srimad-Bhagavatam [Canto l 0, Ch. 2

senses. Only when one becomes spiritually saturated by transcendental

service to the Lord are the transcendental name, form, quality and
pastimes of the Lord revealed to him." Since K{�Qa and His transcenden­
tal name, form and activities are all of a transcendental nature, ordinary
persons or those who are only slightly advanced cannot understand them.
Even big scholars who are nondevotees think that K{�Qa is fictitious. Yet
although so-called scholars and commentators do not believe that K{�Qa
was factually a historical person whose presence on the Battlefield of
Kuruk�etra is recorded in the history of Mahabharata, they feel com­
pelled to write commentaries on Bhagavad-gitd and other historical
records. Sevonmukhe hi jihvadau svayam eva sphuraty ada�}.: K{�Qa's
transcendental name, form, attributes and activities can be revealed only
when one engages in His service in full consciousness. This confirms
K{�Qa's own words in Bhagavad-gita (18.55):

bhaktya mam abhijanati

yavan ya5 casmi tattvatal;.
tato mam tattvato jnatva
viSate tad-anantaram

"One can understand the Supreme Personality of Godhead as He is only

by devotional service. And when one is in full consciousness of the
Supreme Lord by such devotion, he can enter into the kingdom of God."
Only by sevonmukha, by engaging oneself in the Lord's service, can one
realize the name, form and qualities of the Supreme Personality of
Godhead.
"0 Lord," the demigods say, "the impersonalists, who are nondevo­
tees, cannot understand that Your name is identical with Your form."
Since the Lord is absolute, there is no difference between His name and
His actual form. In the material world there is a difference between form
and name. The mango fruit is different from the name of the mango.
One cannot taste the mango fruit simply by chanting, "Mango, mango,
mango." But the devotee who knows that there is no difference between
the name and the form of the Lord chants Hare K{�Qa, Hare K{�Qa,
K{�Qa K{�Qa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare
Hare, and realizes that he is always in K{�Qa's company.
For persons who are not very advanced in absolute knowledge of the
Text 36] Prayers by the Demigods 187

Supreme, Lord .Kr�l}.a exhibits His transcendental pastimes. They can

simply think of the pastimes of the Lord and get the full benefit. Since
there is no difference between the transcendental name and form of the
Lord, there is no difference between the transcendental pastimes and the
form of the Lord. For those who are less intelligent (like women, laborers
or the mercantile class), the great sage Vyasadeva wrote Mahabharata.
In the Mahabharata, .Kr�I].a is present in His different activities.
Mahabharata is history, and simply by studying, hearing, and memoriz­
ing the transcendental activities of .Kr�I].a, the less intelligent can also
gradually rise to the standard of pure devotees.
The pure devotees, who are always absorbed in the thought of the
transcendental lotus feet of .Kr�l}.a and who are always engaged in devo­
tional service in full .Kr�l}.a consciousness, are never to be considered to
be in the material world. Srila Riipa Gosviimi has explained that those
who are always engaged in .Kr�l}.a consciousness by body, mind and ac­
tivities are to be considered liberated even within this body. This is also
confirmed in the Bhagavad-gita: those who are engaged in the devo­
tional service of the Lord have already transcended the material position.
.Krf?l}.a appears in order to give a chance to both the devotees and the
nondevotees for realization of the ultimate goal of life. The devotees get
the direct chance to see Him and worship Him. Those who are not on that
platform get the chance to become acquainted with His activities and
thus become elevated to the same position.
The Brahma-samhita (5.38) says:

premdiijana-cchurita-bhakti-vilocanena
santa� sadaiva hrdaye$u vilokayanti
yam syamasundaram acintya-gur;w-svarapam
govindam adi-purU$arh tam aham bhajami

Although .Kr�I].a's transcendental form is presented as black, devotees

who are in love with the Supreme Personality of Godhead appreciate the
Lord as Syamasundara, having a very beautiful blackish form. The
Lord's form is so beautiful that the Brahma-samhita (5.30) also states:

ve'{tum kvar;wntam aravinda-dalayatak$am

barhavatamsam asitambuda-sundarangam
188 Srimad-Bhigavatam (Canto 10, Ch. 2

kandarpa-kofi-kamaniya-viSe�a-sobham
govindam tidi-pur�am tam aham bhajami

"I worship Govinda, the primeval Lord, who plays on His transcendental
flute. His eyes are like lotus flowers, He is decorated with peacock
plumes, and His bodily color resembles the color of a fresh black cloud,
although His bodily features are more beautiful than millions of
Cupids." This beauty of the Supreme Lord can be seen by devotees who
are in love with Him, devotees whose eyes are anointed with love of God­
head (premaiijana-cchurita-bhakti-vilocanena).
The Lord is also known as Giridhiiri or Girivara-dhari. Because l(r�l,la,
for the sake of His devotees, lifted Govardhana Hill, the devotees ap­
preciate the Lord's inconceivable strength; but nondevotees, in spite of
directly perceiving the Lord's inconceivable strength and power, regard
the Lord's activities as fictitious. This is the difference between a devotee
and a nondevotee. Nondevotees cannot give any nomenclature for the
Supreme Personality of Godhead, yet the Lord is known as Syamasun­
dara and Giridhari. Similarly, the Lord is known as Devaki-nandana and
Yasoda-nandana because He accepted the role of son for mother Devaki
and mother Yasoda, and He is known as Gopala because He enjoyed the
sport of maintaining the cows and calves. Therefore, although He has no
mundane name, He is addressed by devotees as Devaki-nandana, Yasoda­
nandana, Gopala and Syamasundara. These are all transcendental names
that only devotees can appreciate and nondevotees cannot.
The history of l(r�1,1a the person has been openly seen by everyone, yet
only those who are in love with the Supreme Personality of Godhead can
appreciate this history, whereas nondevotees, who have not developed
their loving qualities, think that the activities, form and attributes of the
Supreme Personality of Godhead are fictitious. Therefore this verse ex­
plains, na nama-rupe gur;w.-janma-karmabhir nirupitavye tava tasya
sa�ir;w./:1,. In this connection, Srila Visvanatha Cakravarti 'fhakura has
given the example that persons suffering from jaundice cannot taste the
sweetness of sugar candy, although everyone knows that sugar candy is
sweet. Similarly, because of the material disease, nondevotees cannot
understand the transcendental name, form, attributes and activities of
the Supreme Personality of Godhead, although they actually see the
Text 37] Prayers by the Demigods 189

Lord's activities, either through authority or through history. The

Purar,ws are old, authentic histories, hut nondevotees cannot understand
them, especially Srimad-Bhagavatam, which is the essence of Vedic
knowledge. Nondevotees cannot understand even the preliminary study
of transcendental knowledge, Bhagavad-gita. They simply speculate and
present commentaries with absurd distortions. In conclusion, unless one
elevates himself to the transcendental platform by practicing bhakti­
yoga, one cannot understand the Supreme Personality of Godhead or His
name, form, attributes or activities. But if by chance, by the association
of devotees, one can actually understand the Lord and His features, one
immediately becomes a liberated person. As the Lord says in Bhagavad­
gita (4.9):

janma karma ca me divyam

evam yo vetti tattvata�
tyaktva deham punar janma
naiti mdm eti so 'rjuna

"One who knows the transcendental nature of My appearance and ac­

tivities does not, upon leaving the body, take his birth again in this ma­
terial world, hut attains My eternal abode, 0 Arjuna."
Srila Rupa Gosvami has therefore said that by affection and love for
the Supreme Personality of Godhead, devotees can express their mind to
Him with their words. Others, however, cannot do this, as confirmed in
Bhagavad-gita (bhaktya mam abhijanati yavan ya.S casmi tattvataM.

TEXT 37

�����R�
,..... ,..... "
:::.
lif � :q ��
ift fll...:.
_.. ...... � I
�� ��omR�-
" .._
if +f.lp.:( �
2111-iKI-lSt
��'1� ���\911
snwan groan sarilsmarayams ca cintayan
namani rapar:ti ca mangalani te
190 Srimad-Bhigavatam [Canto 10, Ch. 2

kriydsu yas tvac-cara¢ravindayor

iiv�ta-cetii na bhaviiya kalpate

snwan-constantly hearing about the Lord (srava�m kirtanam

v� ��); groan-chanting or reciting (the holy name of the Lord and His
activities); samsmarayan-remembering (constantly thinking of the
Lord's lotus feet and His form); ca-and; cintayan-contemplating (the
transcendental activities of the Lord); niimiini-His transcendental
names; rupii7Ji-His transcendental forms; ca-also; marigaliini­
which are all transcendental and therefore auspicious; te-of Your Lord­
ship; kriydsu-in being engaged in the devotional service; ya�-he
who; tvat-cara�-aravindayo�-at Your lotus feet; iiv�ta-cetii�-the
devotee who is completely absorbed (in such activities); na-not;
bhaviiya-for the material platform; kalpate-is fit.

TRANSLATION
Even while engaged in various activities, devotees whose minds
are completely absorbed at Your lotus feet, and who constantly
hear, chant, contemplate and cause others to remember Your tran­
scendental names and forms, are always on the transcendental plat­
form, and thus they can understand the Supreme Personality of
Godhead.

PURPORT
How bhakti-yoga can be practiced is explained in this verse. Srila
Rupa Gosvami has said that anyone who has dedicated his life to the ser­
vice of the Lord (ihii yasya harer diisye) by his activities, his mind and
his words (karma¢ manasii gira) may stay in any condition of life
(nikhiliisv apy avasthtisu) and yet is no longer actually conditioned but is
liberated (jivan-mukta� sa ucyate). Even though such a devotee is in a
material body, he has nothing to do with this body, for he is transcenden­
tally situated. Naraya�-parii� sarve na kuta§cana bibhyati: because a
devotee is engaged in transcendental activities, he is not afraid of being
materially embodied. (Bhiig. 6.17.28) Illustrating this liberated position,
Sri Caitanya Mahaprabhu prayed, mama janmani janmaniSvare bhava-
Text 37] Prayers by the Demigods 191

tad bhaktir ahaituki tvayi: "All I want is Your causeless devotional

service in My life, birth after birth."
(Si��taka 4) Even if a devotee, by
the supreme will of the Lord, takes birth in this material world, he con­
tinues his devotional service. When King Bharata made a mistake and in
his next life became a deer, his devotional service did not stop, although
some slight chastisement was given to him because of his negligence.
Narada Muni says that even if one falls from the platform of devotional
service, he is not lost, whereas nondevotees are lost entirely because they
are not engaged in service. Bhagavad-gitd (9.14) therefore recommends
that one always engage at least in chanting the Hare K.r�:Q.a
mahd-mantra:

satatam kirtayanto mdm

yatanta§ ca drcJ,ha-vrata/:t
namasyanta§ ca mdm bhaktya
nitya-yukta updsate

"Always chanting My glories, endeavoring with great determination,

bowing down before Me, the great souls perpetually worship Me with
devotion."
One should not give up the process of devotional service, which is per­
formed in nine different ways (srava�m kirtanaril V�"Q-0/:t smara�m
pada-sevanam, etc.). The most important process is hearing (srava�m)
from the guru, sadhu and sdstra-the spiritual master, the saintly
dcaryas and the Vedic literature. Sadhu-sdstra-guru-vakya, cittete
kariya aikya. We should not hear the commentaries and explanations of
nondevotees, for this is strictly forbidden by Srila Sanatana Gosvami,
who quotes from the Padma Pur:d�:

ava��va-mukhodgi�m
pataril hari-kathdmrtam
srava�m naiva kartavyam
sarpocch�!aril yathd paya/:t

We should strictly follow this injunction and never try to hear from
Mayavadis, impersonalists, voidists, politicians or so-called scholars.
192 Srimad-Bhigavatam [Canto 10, Ch. 2

Strictly avoiding such inauspicious association, we should simply hear

from pure devotees. Srila Riipa Gosvami therefore recommends, sri­
guru-padiiSrayal;t: one must seek shelter at the lotus feet of a pure devo­
tee who can be one's guru. Caitanya Mahaprabhu advises that a guru is
one who strictly follows the instructions of Bhagavad-gitd: yare dekha,
tare kaha, 'kmw'-upadesa (Cc. Madhya 7.128). A juggler, a magician
or one who speaks nonsense as an academic career is not a guru. Rather,
a guru is one who presents Bhagavad-gitd, l(r�Qa's instructions, as it is.
Srava1J.(l is very important; one must hear from the Vai�Qava sadhu,
guru and sdstra.
The word kriyasu, meaning "by manual labor" or "by work," is im­
portant in this verse. One should engage in practical service to the Lord.
In our l(r�Qa consciousness movement, all our activities are concentrated
upon distributing l(r�Qa literature. This is very important. One may ap­
proach any person and induce him to read l(r�Qa literature so that in the
future he also may become a devotee. Such activities are recommended in
this verse. Kriyasu yas tvac-carar;uiravindayol;t. Such activities will al­
ways remind the devotees of the Lord's lotus feet. By fully concentrating
on distributing books for l(r�Qa, one is fully absorbed in Kr�Qa. This is
samadhi.

TEXT 38

� �s� �: ttG:T i;it

mifsq�1d�� IJfrit�Rla:
�t"-uft6i ��qf:\*: P­
�;rim�6'4tfif'l:q61iJ ����"
di§!yd hare 'sya bhavatal;t pado bhuvo
bharo 'panitas tava janmanesitul;t
di§!yarikitaril tvat-padakail;t su5obhanair
dra�yama gam dyaril ca tavanukampitam

di§!ya-by fortune; hare-0 Lord; asyal;t-of this (world);

bhavatal;t-of Your Lordship; padal;t-of the place; bhuval;t-on this
earth; bharal;t-the burden created by the demons; apanital;t-now
Text 38] Prayers by the Demigods 193

removed; tava-of Your Lordship; janmana-by appearance as an in­

carnation; iSitu�-You, the controller of everything; d�tya-and by
fortune; ankitam-marked; tvat-padakai�-by Your lotus feet;
su-sobhanai�-which are transcendentally decorated with the marks of
conchshell, disc, lotus and club; dra�yama-we shall surely observe;
gam-upon this earth; dyam ca-in heaven also; tava anukampitam­
due to Your causeless mercy upon us.

TRANSLATION
0 Lord, we are fortunate because the heavy burden of the
demons upon this earth is immediately removed by Your ap­
pearance. Indeed, we are certainly fortunate, for we shall be able
to see upon this earth and in the heavenly planets the marks of
lotus, conchshell, club and disc that adorn Your lotus feet.

PURPORT

The soles of the Lord's lotus feet are marked with sankha-cakra­
gada-padma-conchshell, disc, club and lotus-and also by a flag and a
thunderbolt. When K:r�1,1a walks on this earth or in the heavenly planets,
these marks are visible wherever He goes. V:rndavana-dhama is a tran­
scendental place because of K:r�1,1a's walking on this land frequently. The
inhabitants of V:rndavana were fortunate to see these marks here and
there. When Akn1ra went to V:rndavana to take K:r�1,1a and Balarama
away to the festival arranged by Kamsa, upon seeing the marks of the
Lord's lotus feet on the ground of V:rndavana, he fell down and began to
groan. These marks are visible to devotees who receive the causeless
mercy of the Supreme Personality of Godhead (tavdnukampitam). The
demigods were jubilant not only because the appearance of the Supreme
Lord would do away with the burdensome demons, but also because they
would be able to see upon the ground the transcendental marks from the
soles of the Lord's lotus feet. The gopis always thought of the Lord's lotus
feet when He was walking in the pasturing grounds, and, as described in
the previous verse, simply by thinking of the Lord's lotus feet, the gopis
were fully absorbed in transcendence (av�ta-cetd na bhavaya kalpate).
Like the gopis, one who is always absorbed in thought of the Lord is
194 Srimad-Bhagavatam [Canto 10, Ch. 2

beyond the material platform and will not remain in this material world.
It is our duty, therefore, always to hear, chant and think about the Lord's
lotus feet, as actually done by Vai�1,1avas who have decided to live in
V:rndavana always and think of the Lord's lotus feet twenty-four hours a
day.

TEXT 39

��Sl4'4��] � �
� � iRI ij�l'l' I
� WN: W:tRt�tttfcl'4t�l
� �� 11�'<.11

na te 'bhavasyesa bhavasya karar:w:m

vina vinodam bata tarkayamahe ·

bhavo nirodha� sthitir apy avidyaya

krta yatas tvayy abhayasrayatmani

na-not; te-o£ Your Lordship; abhavasya-of whom there is no

birth, death or maintenance as for an ordinary being; iSa-0 Supreme
Lord; bhavasya-of Your appearance, Your birth; kara�m-the cause;
vina-without; vinodam-the pastimes (despite what is said, You are
not forced to come to this world by any cause); bata-however;
tarkayamahe-we cannot argue (but must simply understand that these
are Your pastimes); bhava�-birth; nirodha�-death; sthiti�-mainte­
nance; api-also; avidyaya-by the external, illusory energy; krta�­
done; yata�-because; tvayi-unto You; abhaya-asraya-0 fearless
shelter of all; atmani-of the ordinary living entity.

TRANSLATION
0 Supreme Lord, You are not an ordinary living entity appear­
ing in this material world as a result of fruitive activities.
Therefore Your appearance or birth in this world has no other
cause than Your pleasure potency. Similarly, the living entities,
who are part of You, have no cause for miseries like birth, death
Text 39] Prayers by the Demigods 195

and old age, except when these living entities are conducted by
Your external energy.

PURPORT
As stated in Bhagavad-gita (15.7), mamaivarilSo jiva-loke jiva-bhata/:t
sanatana/:t: the living entities are parts and parcels of the Supreme Lord,
and thus they are qualitatively one with the Lord. We can unde:r:stand
that when the Supreme Lord appears or disappears as an incarnation,
there is no other cause than His pleasure potency. We cannot force the
Supreme Personality of Godhead to appear. As He says in Bhagavad-gita
(4.7):
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself." When there is a need to diminish a burden created by
the demons, the Supreme Godhead can do it in many ways because He
has multifarious energies. There is no need for Him to come as an incar­
nation, since He is not forced to do anything like ordinary living entities.
The living entities come to this material world in the spirit of enjoyment,
but because they want to enjoy without ���a (kmw-bahirmukha haiya
bhoja-vaftcha kare), they suffer birth, death, old age and disease under
the control of the illusory energy. When the Supreme Personality of
Godhead appears, however, no such causes are involved; His descent is
an act of His pleasure potency. We should always remember this distinc­
tion between the Lord and the ordinary living entity and not uselessly
argue that the Lord cannot come. There are philosophers who do not
believe in the Lord's incarnation and who ask, "Why should the
Supreme Lord come?" But the answer is, "Why should He not come?
Why should He be controlled by the desire of the living entity?" The
Lord is free to do whatever He likes. Therefore this verse says, vind
vinodam bata tarkayamahe. It is only for His pleasure that He comes
although He does not need to come.
196 Srimad-Bhigavatam [Canto l 0, Ch. 2

When the living entities come to this world for material enjoyment,
they are entangled in karma and karma-phala by the Lord's illusory en­
ergy. But if one seeks shelter at the Lord's lotus feet, one is again situ­
ated in his original, liberated state. As stated here, krta yatas tvayy
abhayasrayatmani: one who seeks shelter at the lotus feet of the Lord is
always fearless. Because we are dependent on the Supreme Personality of
Godhead, we should give up the idea that without Kr�1;1a we can enjoy
freedom in this material world. This idea is the reason we have become
entangled. Now it is our duty to seek shelter again at the Lord's lotus
feet. This shelter is described as abhaya, or fearless. Since Kr�1;1a is not
subject to birth, death, old age or disease, and since we are part and
parcel of K:r�1;1a, we also are not subject to birth, death, old age and dis­
ease, but we have become subject to these illusory problems because of
our forgetfulness of Kr�1;1a and our position as His eternal servants
(jivera 'svarupa' haya-kr�r:tera 'nitya-dasa'). Therefore, if we practice
devotional service by always thinking of the Lord, always glorifying Him
and always chanting about Him, as described in text 37 (sr{l-van gr{l-an
sarilsmarayarii.S ca cintayan), we will be reinstated in our original,
constitutional position and thus be saved. The demigods, therefore, en­
couraged Devaki not to fear Karhsa, but to think of the Supreme Per­
sonality of Godhead, who was already within her womb.

TEXT 40

�'d4N§qifij(CI(I(�­
(I'llt44f4$1HM ��: I
�qtf«�:q�
�R wiT (( � � � 11\Joll

matsyasva-kacchapa-nrsirhha-varaha-hamsa­
rajanya-vipra-vibudhe�u krtavatarab,
tvarh piisi nas tri-bhuvanarh ca yathadhunesa
bhararh bhuvo hara yadattama vandanarh te

matsya-the fish incarnation; a§va-the horse incarnation; kac­

chapa-the tortoise incarnation; nrsirhha-the Narasirhha incarnation;
Text 41] Prayers by the Demigods 197

varaha-the Varaha incarnation; hamsa-the swan incarnation; rd­

janya-incarnations as Lord Ramacandra and other �atriyas; vipra­
incarnations as brahmaT)aS like Vamanadeva; vibudhe�u-among the
demigods; krta-avatdra�-appeared as incarnations; tvam-Your Lord­
ship; pasi-please save; na�-us; tri-bhuvanam ca-and the three
worlds; yathd-as well as; adhuna-now; iSa-0 Supreme Lord;
bhdram-burden; bhuva�-of the earth; hara-please diminish; yadu­
uttama-0 Lord Kr��a, best of the Yadus; vandanam te-we offer our
prayers unto You.

TRANSLATION
0 supreme controller, Your Lordship previously accepted incar­
nations as a fish, a horse, a tortoise, Narasb:hhadeva, a boar, a
swan, Lord Riimacandra, Para8uriima and, among the demigods,
Viimanadeva, to protect the entire world by Your mercy. Now
please protect us again by Your mercy by diminishing the distur­
bances in this world. 0 .Kf!fl�a, best of the Yadus, we respectfully
offer our obeisances unto You.

PURPORT
In every incarnation, the Supreme Personality of Godhead has a par­
ticular mission to execute, and this was true in His appearance as the son
of Devaki in the family of the Yadus. Thus all the demigods offered their
prayers to the Lord, bowing down before Him, and requested the Lord to
do the needful. We cannot order the Supreme Personality of Godhead to
do anything for us. We can simply offer Him our obeisances, as advised
in Bhagavad-gita (man-mana bhava mad-bhakto mad-yaji mam
namaskuru), and pray to Him for annihilation of dangers.

TEXT 41

ft:t'tlt"'' ij �: '«: �­
����wt:l
� � l(l�q(Uj4{ff -
�• � 6t�l�il: mH II
198 Srimad-Bhagavatam [Canto 10, Ch. 2

d�tyamba te ku�i-gata/:t para/:t puman

arir.Sena sa�ad bhagavan bhavaya na/:t
mabhad bhayam bhoja-pater mumar�or
gopta yadanam bhavita tavatmaja/:t

d�tya- by fortune; amba-0 mother; te-your; ku�i-gata/:t-in the

womb; pa ra/:t-the Supreme; pumdn-Personality of Godhead; am­
sena-with all His energies, His parts and parcels; sd�dt-directly;
bhagavan-the Supreme Personality of Godhead; bhavaya-for the
auspiciousness; na/:t-of all of us; md abhat-never be; bhayam-fear ­
ful; bhoja-pate/:t-from Karhsa, King of the Bhoja dynasty; mumar­
�o/:t-who has decided to be killed by the Lord; goptd-the protector;
yadunam-of the Yadu dynasty; bhavita-will become; tava atmaja/:t­
your son.

TRANSLATION
0 mother Devak.i, by your good fortune and ours, the Supreme
Personality of Godhead Himself, with all His plenary portions,
such as Baladeva, is now within your womb. Therefore you need
not fear Kamsa, who has decided to be killed by the Lord. Your
eternal son, 1\.f�r;ta, will be the protector of the entire Yadu
dynasty.

PURPORT
The words para/:t pumdn arir.Sena signify that l(r�Qa is the original
Supreme Personality of Godhead. This is the verdict of the§astra (kmtas
tu bhagavan svayam). Thus the demigods assured Devaki, "Your son is
the Supreme Personality of Godhead, and He is appearing with Baladeva,
His plenary portion. He will give you all protection and kill Karhsa, who
has decided to continue his enmity toward the Lord and thus be killed by
H.lm. ,

TEXT 42

��
{'��tt � tJ(q¥4Pl� � I
:r.;J,. � � �: stRI:qgfc{�aJ ������
..
Text 42] Prayers by the Demigods 199

sri-suka uvdca
ity abh�tuya pu�am
yad-rupam anidam yatha
brahmesiinau purodhaya
devii/:l pratiyayur divam

sri-suka/:l uvaca-Sri Sukadeva Gosvami said; iti-in this way;

abh�tuya-offering prayers; pur�am-unto the Supreme Person­
ality; yat-rupam-whose form; anidam-transcendental; yathii-as;
brahma-Lord Brahma; �iinau-and Lord Siva; purodhaya-keeping
them in front; devii/:l-all the demigods; pratiyayu/:£-returned;
divam-to their heavenly homes.

TRANSLATION
After thus offering prayers to the Supreme Personality of God­
head, Lord Vi��u, the Transcendence, all the demigods, with Lord
Brahmii and Lord Siva before them, returned to their homes in the
heavenly planets.
PURPORT

It is said:

adyiipiha caitanya e saba lilii kare

yiiri 'ra bhiigye thake, se dekhaye nirantare
(Caitanya-bhagavata, Madhya 23.513)

The incarnations of the Supreme Personality of Godhead appear con­

tinuously, like the waves of a river or an ocean. There is no limit to the
Lord's incarnations, but they can be perceived only by devotees who are
fortunate. The devatiis, the demigods, fortunately understood the incar­
nation of the Supreme Personality of Godhead, and thus they offered
their prayers. Then Lord Siva and Lord Brahma led the demigods in
returning to their homes.
The word kuk$i-�atal:£, meaning "within the womb of Devaki," has
been discussed by Sri Jiva Gosvami in his Krama-sandarbha commen­
tary. Since it was said at first that ��1,1a was present within the heart of
Vasudeva and was transfer�ed to the heart of Devaki, Sri Jiva Gosvami
writes, how is it that ���)a was now in the womb? He replies that there
200 Srimad-Bhigavatam (Canto 10, Ch. 2

is no contradiction. From the heart the Lord can go to the womb, or from
the womb He can go to the heart. Indeed, He can go or stay anywhere. As
confirmed in the Brahma-sarilhita (5.35), ar:u;lantara-stha-paramdr:w­
cayantara-stharil govindam adi-pur�aril tam aharil bhajami. The Lord
can stay wherever He likes. Devaki, therefore, in accordance with the
desire of her former life, now had the opportunity to seek the benedic­
tion of having the Supreme Personality of Godhead as her son, Devaki­
nandana.

Thus end the Bhaktivedanta purports of the Tenth Canto, Second

Chapter, of the Srimad-Bhagavatam, entitled "Prayers by the Demigods
for Lord Kmw in the Womb."
 CHAPTER THREE

The Birth of Lord Krsna . . .

As described in this chapter, the Supreme Personality of Godhead,

l(r�J;Ia, Hari in His original form, appeared as Vi�J;Iu so that His father
and mother could understand that their son was the Supreme Personality
of Godhead. Because they were afraid of Karilsa, when the Lord appeared
as an ordinary child they took Him to Gokula, the home of Nanda
Maharaja.
Mother Devaki, being fully transcendental, sac-cid-ananda, does not
belong to this material world. Thus the Supreme Personality of Godhead
appeared with four hands, as if born from her womb. Upon seeing the
Lord in that Vi�J;IU form, Vasudeva was struck with wonder, and in tran­
scendental happiness he and Devaki mentally gave ten thousand cows in
charity to the brahmar;w.s. Vasudeva then offered prayers to the Lord,
addressing Him as the Supreme Person, Parabrahman, the Supersoul,
who is beyond duality and who is internally and externally all-pervading.
The Lord, the cause of all causes, is beyond material existence, although
He is the creator of this material world. When He enters this world as
Paramatma, He is all-pervading (ar:u;ldntara-stha-paramar:r-u-cayantara­
stham), yet He is transcendentally situated. For the creation, mainte­
nance and annihilation of this material world, the Lord appears as the
gur:r-a-avatdras- Brahma, Vi�QU and Mahesvara. Thus Vasudeva offered
prayers full of meaning to the Supreme Personality of Godhead. Devaki
followed her husband by offering prayers describing the transcendental
nature of the Lord. Fearing Karilsa and desiring that the Lord not be
understood by atheistic and materialistic nondevotees, she prayed that
the Lord withdraw His transcendental four-armed form and appear like
an ordinary child with two hands.
The Lord reminded Vasudeva and Devaki of two other incarnations in
which He had appeared as their son. He had appeared as P:rsnigarbha and
Vamanadeva, and now this was the third time He was appearing as the
son of Devaki to fulfill their desire. The Lord then decided to leave the
residence of Vasudeva and Devaki, in the prison house of Karilsa, and at

201
202 Srimad-Bhigavatam [Canto 10, Ch. 3

this very time, Yogamaya took birth as the daughter of Yasoda. By the ar­
rangement of Yogamaya, Vasudeva was able to leave the prison house
and save the child from the hands of Karhsa. When Vasudeva brought
K.r!?�a to the house of Nanda Maharaja, he saw that by Yogamaya's ar­
rangement, Yasoda, as well as everyone else, was deeply asleep. Thus he
exchanged the babies, taking Yogamaya from Yasoda's lap and placing
K.r�?�a there instead. Then Vasudeva returned to his own place, having
taken Yogamaya as his daughter. He placed Yogamaya on Devaki's bed
and prepared to be a prisoner as before. In Gokula, Yasoda could not
understand whether she had given birth to a male or a female child.

TEXTS 1-5

��
31� ij�goii<Ht : Cfil'�: ��: I
('
��� liit�iif ..'iaJ m-�aJ��Wii� II Z
It

II
"
�: ��i•l•lil
C' . Til��·(UII
,...,c- ... "' ��'( I

� �����II� II
;rQ: 3Rf<iiij� ro ��: 1
" ��(?;ij� . IC::M'4�1 '4ilU:ttf: II � II
�T �: ij(ct��� : �{: �: I
31Wt� f(.:itlffiili �� �II� II
.
+t�l�l«WI. st«;;fll"i ijfrl�l'iij(g){l'( I
"

�""" "'
Gtl�+tF1� �
"'"
����: � II '-\ II
�

sri-suka uvaca
atha saroa-gul)Opeta�
kala� parama-5obhana�
yarhy evajana-janmar�am
santar�-graha-tiirakam

di.Sa� prasedur gaganam

nirmalo(J,u-gaT)Odayam ·
Text 5] The Birth of Lord ���J}.a 203

mahi marigala-bhay�tha­
pura-grama-vrajakara

nadyab, prasanna-salilii
hrada jalaruha-sriyab,
dvijali-kula-sannada­
stavaka vana-rajayab,

vavau vayub, sukha-sparsab,

pur;tya-gandhavahab, sucib,
agnaya§ ca dvijatindrh
santds tatra samindhata

manarhsy dsan prasannani

sadhanam asura-druham
jayamane 'jane tasmin
nedur dundubhayab, samam

sri-sukab, uvac a-Sri Sukadeva Gosvami said; atha-on the occasion

of the Lord's appearance; sarva-all around; gur;ta-upetab,-endowed
with material attributes or facilities; kdlab,-a favorable time; parama­
sobhanab,-all-auspicious and very favorable from all points of view;
yarhi-when; eva-certainly; ajana-janma-r�am-the constellation of
stars known as Rohi�i; santa-r�a-none of the constellations were
fierce (all of them were peaceful); graha-tarakam-and the planets and
stars like Asvini; diSab,-all directions; prasedub,-appeared very
auspicious and peaceful; gaganam-all of outer space or the sky;
nirmala-u4u-gar;ta-udayam-in which all the auspicious stars were visi­
ble (in the upper strata of the universe); mahi-the earth; mangala­
bhay�tha-pura-grama-vraja-akarab,-whose many cities, towns, pas­
turing grounds and mines became auspicious and very neat and clean;
nadyab,-the rivers; prasanna-saliliib,-the waters became clear;
hraddb,-the lakes or large reservoirs of water; jalaruha-sriyab,-ap­
peared very beautiful because of blooming lotuses all around; dvija-ali­
kula-sannada-stavakab,-the birds, especially the cuckoos, and swarms
of bees began to chant in sweet voices, as if praying to the Supreme
204 Srimad-Bhigavatam (Canto 10, Ch. 3

Personality of Godhead; vana-rajaya�-the green trees and plants were

also very pleasing to see; vavau-blew; vayu�-the breeze; sukha-spar­
sa�-very pleasing to the touch; pu�ya-gandha-vaha�-which was full
of fragrance; suci�-without pollution by dust; agnaya� ca-and the
fires (at the places of sacrifice); dvijatinam-of the brahma�; sdn­
ta�-undisturbed, steady, calm and quiet; tatra-there; samindhata­
blazed; manamsi-the minds of the brahma� (who because of Kamsa
had always been afraid); dsan-became; prasannani-fully satisfied
and free from disturbances; sadhanam-of the brahma�, who were
all Vai��ava devotees; asura-druham-who had been oppressed by
Kamsa and other demons disturbing the discharge of religious rituals;
jayamane-because of the appearance or birth; ajane-of Lord Vi��u,
who is always unborn; tasmin-in that situation; nedu�-resounded;
dundubhaya�-kettledrums; samam-simultaneously (from the upper
planets).

TRANSLATION
Thereafter, at the auspicious time for the appearance of the
Lord, the entire universe was surcharged with all the qualities of
goodness, beauty and peace. The constellation Rohi�].i appeared, as
did stars like Asvini. The sun, the moon and the other stars and
planets were very peaceful. All directions appeared extremely
pleasing, and the beautiful stars twinkled in the cloudless sky.
Decorated with towns, villages, mines and pasturing grounds, the
earth seemed all-auspicious. The rivers flowed with clear water,
and the lakes and vast reservoirs, full of lilies and lotuses, were ex­
traordinarily beautiful. In the trees and green plants, full of
flowers and leaves, pleasing to the eyes, birds like cuckoos and
swarms of bees began chanting with sweet voices for the sake of
the demigods. A pure breeze began to blow, pleasing the sense of
touch and bearing the aroma of flowers, and when the brihm�as
engaging in ritualistic ceremonies ignited their fires according to
Vedic principles, the fires burned steadily, undisturbed by the
breeze. Thus when the birthless Lord V i!1J].U, the Supreme Per­
sonality of Godhead, was about to appear, the saints and
brihm�as, who had always been disturbed by demons like Kamsa
Text 5] The Birth of Lord �'l'I}.a 205

and his men, felt peace within the core of their hearts, and ket­
tledrums simultaneously vibrated from the upper planetary
system.
PURPORT
As stated in the Bhagavad-gitii, the Lord says that His appearance,
birth, and activities are all transcendental and that one who factually
understands them is immediately eligible to be transferred to the spiri­
tual world. The Lord's appearance or birth is not like that of an ordinary
man, who is forced to accept a material body according to his past deeds.
The Lord's appearance is explained in the previous chapter: He appears
out of His own sweet pleasure.
When the time was mature for the appearance of the Lord, the
constellations became very auspicious. The astrological influence of the
constellation known as Rohi�i was also predominant because this con­
stellation is considered very auspicious. Rohi�i is under the direct super­
vision of Brahma, who is born of Vi��u, and it appears at the birth of
Lord Vi��u, who in fact is birthless. According to the astrological conclu­
sion, besides the proper situation of the stars, there are auspicious and
inauspicious moments due to the different situations of the different
planetary systems. At the time of ���a's birth, the planetary systems
were automatically adjusted so that everything became auspicious.
At that time, in all directions, east, west, south, north, everywhere,
there was an atmosphere of peace and prosperity. Auspicious stars were
visible in the sky, and on the surface in all towns and villages or pastur­
ing grounds and within the mind of everyone there were signs of good
fortune. The rivers were flowing full of water, and the lakes were
beautifully decorated with lotus flowers. The forests were full with
beautiful birds and peacocks. All the birds within the forests began to
sing with sweet voices, and the peacocks began to dance with their con­
sorts. The wind blew very pleasantly, carrying the aroma of different
flowers, and the sensation of bodily touch was very pleasing. At home,
the brahmar:ws, who were accustomed to offer sacrifices in the fire,
found their homes very pleasant for offerings. Because of disturbances
created by the demoniac kings, the sactificial fire had been almost
stopped in the houses of brahmar:ws, but now they could find the oppor­
tunity to start the fire peacefully. Being forbidden to o!fer sacrifices, the
206 Srimad-Bhagavatam [Canto 10, Ch. 3

briihmaTJas were very distressed in mind, intelligence and activities. But

just on the point of Kr�Qa's appearance, automatically their minds be­
came full of joy because they could hear loud vibrations in the sky of
transcendental sounds proclaiming the appearance of the Supreme
Personality of Godhead.
On the occasion of Lord K:r�Qa's birth, seasonal changes took place
throughout the entire universe. Kr�Qa was born during the month of
September, yet it appeared like springtime. The atmosphere, however,
was very cool, although not chilly, and the rivers and reservoirs appeared
just as they would in sarat, the fall. Lotuses and lilies blossom during the
day, but although Kr�Qa appeared at twelve o'clock midnight, the lilies
and lotuses were in bloom, and thus the wind blowing at that time was
full of fragrance. Because of Kamsa's disturbances, the Vedic ritualistic
ceremonies had almost stopped. The briihmaTJas and saintly persons
could not execute the Vedic rituals with peaceful minds. But now the
briihma7Jas were very pleased to perform their daily ritualistic
ceremonies undisturbed. The business of the asuras is to disturb the
suras, the devotees and briihmaTJas, but at the time of Kr�Qa's ap­
pearance these devotees and briihmaTJas were undisturbed.

TEXT6
" \'
"
:.nt•
""'·�· ��· .. 1(1�HUU: I
� \'. , , , ., . ..,,, '�:s�·
Jq�� ;r�tl<tftil�: � i�t' II� II
jagu/:1. kinnara-gandharoiis
�tuvu/:1. siddha-ciiraTJ-ii/:1.
vidyiidharya§ ca nanrtur
apsarobhi/:1. samaril. mudd

jagu/:1.-recited auspicious songs; kinnara-gandharoii/:1.-the Kinnaras

and Gandharvas, inhabitants of various planets in the heavenly planetary
system; t �tuvu/:1. - ofiered their respective prayers; siddha-caraTJ-ii/:1.­
the Siddhas and CaraQas, other inhabitants of the lieavenly planets;
vidyadharya/:1. ca-and the V idyadharis, another group of inhabitants of
the heavenly planets; nanrtu/:1.-danced in transcendental bliss; apsa-
Text 8] The Birth of Lord �"r.ta 207

robhib--the Apsariis, beautiful dancers in the heavenly kingdom;

samam-along with; mudd-in great jubilation.

TRANSLATION

The Kinnaras and Gandharvas began to sing auspicious songs,

the Siddhas and Carar.tas offered auspicious prayers, and the
Vidyiidharis, along with the Apsariis, began to dance in jubilation.

TEXTS 7-8
(' .., ..... . ,......_ ,......
gii'1t41 ��n: ?J�rrn «�:m: 1
�� �� �� ���ll\911
� � ��
��
•�01.11� <:flf\3'� \Jtlt4�1'1 �� I
.... • .... ,...... • ,......._ C'
�� ���rqu;;rr �"!!: �r.a�: I
3ltT�������fter���: II<: II
mumucur munayo devab,
sumanamsi mudanvitab,
mandam mandam jaladhara
jagarjur anusagaram

niSithe tama-udbhute
jayamane janardane
devakyam deva-rupir;tyam
v�r;tub, sarva-guha-sayab,
avirasid yatha pracyam
diSindur iva p�kalab,

mumucub,-showered ; munayab,-all the great sages and saintly per­

sons; devdb,-and the demigods;
sumandm si-very beautiful and
fragrant flowers; mudd
anvitab,-being joyous in their attitude;
mandam mandam-very mildly; jala-dharab,-the clouds; jagarjub,­
vibrated; anusiigaram-following the vibrations of the sea waves;
niSithe-late at night; tamab,-udbhute-when it was densely dark;
jayamane-on the appearance of; jandrdane-the Supreme Personality
208 Srimad-Bhagavatam [Canto 10, Ch. 3

of Godhead, Vi�J}.u; devakyam-in the womb of Devaki; deva-nlpi­

�yam-who was in the same category as the Supreme Personality
of Godhead (ananda-cinmaya-rasa-pratibhavitabhiM; v��ub.-Lord
Vi�J}.u, the Supreme Lord; sarva-guha-saya(l.-who is situated in the
core of everyone's heart; avirasit-appeared; yatha-as; pracyam
diSi-in the east; indu(l. iva-like the full moon; p�ka la(l. - complete in
every respect.

TRANSLATION
The demigods and great saintly persons showered flowers in a
joyous mood, and clouds gathered in the sky and very mildly thun­
dered, making sounds like those of the ocean's waves. Then the
Supreme Personality of Godhead, Vi��u, who is situated in the
core of everyone's heart, appeared from the heart of Devaki in the
dense darkness of night, like the full moon rising on the eastern
horizon, because Devaki was of the same category as Sri ���a.

PURPORT
As stated in the Brahma-samhita (5.37):

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-nlpataya kalabhi(l.
goloka eva nivasaty akhilatma-bhuto
govindam adi-pur�aril tam aham bhajami

This verse indicates that ��J}.a and His entourage are of the same spiri­
tual potency (ananda-cinmaya-rasa). ��I].a's father, His mother, His
friends the cowherd boys, and the cows are all expansions of ��Qa, as
will be explained in the brahma-vimohana-lilii. When Brahma took
away }U.�J}.a's associates to test the supremacy of Lord ��J}.a, the Lord
expanded Himself again in the forms of the many cowherd boys and
calves, all of whom, as Brahma saw, were v��u-murtis. Devaki is also an
expansion of ��J}.a, and therefore this verse says, devakyaril deva­
nlpi�yaril v��ub. sarva-guha-saya(l..
At the time for the Lord's appearance, the great sages and the
demigods, being pleased, began to shower flowers. At the seashore, there
Text 8] The Birth of Lord �1,18 209

was the sound of mild waves, and above the sea there were clouds in the
sky which began to thunder very pleasingly.
When things were adjusted like this, Lord Vi�Qu, who is residing
within the heart of every living entity, appeared in the darkness of night
as the Supreme Personality of Godhead before Devaki, who appeared as

one of the demigoddesses. The appearance of Lord Vi�QU at that time

could be compared to the rising of the full moon in the sky on the eastern
horizon. The objection may be raised that since Lord K.r�1.1a appeared on
the eighth day of the waning moon, there could be no rising of the full
moon. In answer to this it may be said that Lord K.r�1.1a appeared in the
dynasty which is in the hierarchy of the moon; therefore, although the
moon was incomplete on that night, because of the Lord's appearance in
the dynasty wherein the moon is himself the original person, the moon
was in an overjoyous condition, so by the grace of K.r�1.1a he could appear
as a full moon. To welcome the Supreme Personality of Godhead, the
waning moon became a full moon in jubilation.
Instead of deva-rilpir:tyiim, some texts of Srimad-Bhagavatam clearly
say v�r:tu-rilpir:tyiim. In either case, the meaning is that Devaki has the
same spiritual form as the Lord. The Lord is sac-cid-iinanda-vigraha,
and Devaki is also sac-cid-iinanda-vigraha. Therefore no one can find
any fault in the way the Supreme Personality of Godhead, sac-cid­
iinanda-vigraha, appeared from the womb of Devaki.
Those who are not in full knowledge that the appearance and disap­
pearance of the Lord are transcendental (janma karma ca me divyam)
are sometimes surprised that the Supreme Personality of Godhead can
take birth like an ordinary child. Actually, however, the Lord's birth is
never ordinary. The Supreme Personality of Godhead is already situated
within the core of everyone's heart as antaryiimi, the Supersoul. Thus
because He was present in full potency in Devaki's heart, He was also
able to appear outside her body.
One of the twelve great personalities is Bhi�madeva (svayambhar
niiradat£ sambhut£ kumiirat£ kapilo manut£ prahliido janako bhi§maM.
In Srimad-Bhagavatam (1.9.42), Bhi�ma, a great authority to be
followed by devotees, says that the Supreme Personality of Godhead is
situated in the core of everyone's heart, just as the sun may be on every­
one's head. Yet although the sun may be on the heads of millions and
millions of people, this does not mean that the sun is variously situated.
 210 Srimad-Bhigavatam (Canto 10, Ch. 3

Similarly, because the Supreme Personality of Godhead has inconceiv­

able potencies, He can be within everyone's heart and yet not be situated
variously. Ekatvam anupa§yata� (lsopani$ad 7). The Lord is one, but He
can appear in everyone's heart by His inconceivable potency. Thus al­
though the Lord was within the heart of Devaki, He appeared as her
child. According to the Vi$Q-u PurdQ-a, therefore, as quoted in the
Vai${1-ava-to�aQ-i, the Lord appeared like the sun (anugrahiisaya). The
Brahma-samhitd (5.35) confirms that the Lord is situated even within
the atom (m:u;liintara-stha-paramiiQ-u-cayantara-stham). He is situated
in Mathurii, in Vaiku�tha and in the core of the heart. Therefore one
should clearly understand that He did not live like an ordinary child in
the heart or the womb of Devaki. Nor did He appear like an ordinary
human child, although He seemed to do so in order to bewilder asuras
like Karilsa. The asuras wrongly think that ���a took birth like an ordi­
nary child and passed away from this world like an ordinary man. Such
asuric conceptions are rejected by persons in knowledge of the Supreme
Personality of Godhead. Ajo 'pi sann avyaydtmii bhutdndm iSvaro 'pi san
(Bg. 4.6). As stated in Bhagavad-gitd, the Lord is aja, unborn, and He is
. the supreme controller of everything. Nonetheless, He appeared as the
child of Devaki. This verse describes the inconceivable potency of the
Lord, who appeared like the full moon. Understanding the special sig­
nificance of the appearance of the Supreme Godhead, one should never
regard Him as having taken birth like an ordinary child.

TEXTS 9-10
.

��({ ':' . ;n��'i�i��

�� ���•t<::fi£9;<::1�� I
�f.rttl��� �
rfut� ij'l����t( II � II
r-- �
����\' l�(lf!'f}O,g�
\'�
-
R'4qf �·.... �"""e�-��t� I
" "

�Tlf.f;T ��i4�·<::�1Jfl�-
Fro� �� ��({ II Z 011
Text 10] The Birth of Lord ��Qa 211

tam adbhutaril balakam ambuje�ar;taril

catur-bhujam sarikha-gadady-uddyudham
srivatsa-la�maril gala-sobhi-kaustubham
pitambararil sandra-payoda-saubhagam

maharha-vaidurya-kirita-kur;r4nla­
tv�a par�vakta-sahasra-kuntalam
uddama-kaiicy-aitgada-karikar;tadibhir
virbcamanaril vasudeva ai�ata

tam-that; adbhutam-wonderful; balakam-child; ambuja-i�a­

r;wm-with eyes resembling lotuses; catub,-bhujam- with four hands;
sarikha-gada-adi-bearing a conchshell, club, disc and lotus (in those
four hands ) ; uda yudham-different weapons; srivatsa-la�mam-deco ­
rated with a particular type of hair called Srivatsa, which is visible only
on the chest of the Supreme Personality of Godhead; gala-sobhi­
kaustubham-on His neck was the Kaustubha gem, which is particularly
available in Vaiku1,1thaloka; pita-ambaram-His garments were yellow;
sandra-payoda-saubhagam-v�ry beautiful, being present with the hue
of blackish clouds; maha-arha-vaidurya-kirita-kur;r4nla-of His helmet
and earrings, which were studded with very valuable Vaidiirya gems;
tv�a-by the beauty; pa�vakta-sahasra-kuntalam-brilliantly illumi­
nated by scattered, fully grown hair; uddama-kaiici-aitgada-karikar;ta­
adibhib,-with a brilliant belt on His waist, armbands on His arms,
bracelets on His wrists, etc.; virocamanam-very beautifully decorated;
vasudevab,-Vasudeva, the father of ��1,1a; ai�ata-saw.

TRANSLATION
Vasudeva then saw the newborn child, who had very wonderful
lotuslike eyes and who bore in His four hands the four weapons
sailkha, cakra, gada and padma. On His chest was the mark of
Srivatsa and on His neck the brilliant Kaustubha gem. Dressed in
yellow, His body blackish like a dense cloud, His scattered hair
fully grown, and His helmet and earrings sparkling uncommonly
with the valuable gem Vaidurya, the child, decorated with a
brilliant belt, armlets, bangles and other ornaments, appeared very
wonderful.
212 Srimad-Bhigavatam [Canto 10, Ch. 3

PURPORT
To support the word adbhutam, meaning "wonderful," the decora­
tions and opulences of the newborn child are fully described. As
confirmed in the Brahma-samhita (5.30), barhavatarhsam asitambuda­
sundarangam: the hue of the Lord's beautiful form resembles the
blackish color of dense clouds (a.sita means "blackish," and ambuda
means "cloud"). It is clear from the word catur-bhujam that ��1,1a first
appeared with four hands, as Lord Vi�1,1u. No ordinary child in human
society has ever been born with four hands. And when is a child born
with fully grown hair? The descent of the Lord, therefore, is completely
distinct from the birth of an ordinary child. The Vaidurya gem, which
sometimes appears bluish, sometimes yellow and sometimes red, is
available in Vaiku1,1thaloka. The Lord's helmet and earrings were
decorated with this particular gem.

TEXT 11

ij' ��$@R�� m
.

WI ltl�ltttl�€fi1� I
,..... ..... ,.....,

"' "'
ttOII*II�k�S�'{
��;;...

�t��s�'il�m tttfl1{_11� zn
sa vismayotphulla-vilocano harim
sutam vilokyanakadundubhis tada
kmuivatarotsava-sambhramo 'sprsan
muda dvijebhyo yutam apluto gavam

salJ-he (Vasudeva, also known as Anakadundubhi); vismaya­

utphulla-vilocanalJ-his eyes being struck with wonder at the beautiful
appearance of the Supreme Personality of Godhead; harim-Lord Hari,
the Supreme Personality of Godhead; sutam-as his son; vilokya­
observing; anakadundubhilJ- Vasudeva; tada-at that time; kr$r;w­
avatara-utsava-for a festival to be observed because of ��1,1a's ap­
pearance; sambhramalJ-wishing to welcome the Lord with great
respect; asprsat-took advantage by distributing; mudd-with great
jubilation; dvijebhyalJ-to the brahmar;ws; ayutam-ten thousand;
aplutalJ-overwhelmed, surcharged; gavam-cows.
Text 12] The Birth of Lord �,l}.a 213

TRANSLATION

When Vasudeva saw his extraordinary son, his eyes were struck
with wonder. In transcendental jubilation, he mentally collected
ten thousand cows and distributed them among the brihmal}.as as a
transcendental festival.

PURPORT
Srila Visvanatha Cakravarti 'fhakura has analyzed the wonder of
Vasud�va upon seeing his extraordinary child. Vasudeva was shivering
with wonder to see a newborn child decorated so nicely with valuable
garments and gems. He could immediately understand that the Supreme
Personality of Godhead had appeared, not as an ordinary child but in His
original, fully decorated, four-handed form. The first wonder was that
the Lord was not afraid to appear within the prison house of Kamsa,
where Vasudeva and Devaki were interned. Second, although the Lord,
the Supreme Transcendence, is all-pervading, He had appeared from the
womb of Devaki. The third point of wonder, therefore, was that a child
could take birth from the womb so nicely decorated. Fourth, the
Supreme Personality of Godhead was Vasudeva's worshipable Deity yet
had taken birth as his son. For all these reasons, Vasudeva was transcen­
dentally jubilant, and he wanted to perform a festival, as �atriyas do to
celebrate the birth of a child, but because of his imprisonment he was
unable to do it externally, and therefore he performed the festival within
his mind. This was just as good. If one cannot externally serve the
Supreme Personality of Godhead, one can serve the Lord within one's
mind, since the activities of the mind are as good as those of the other
senses. This is called the nondual or absolute situation (advaya-jnana).
People generally perform ritualistic ceremonies for the birth of a child.
Why then should Vasudeva not have performed such a ceremony when
the Supreme Lord appeared as his son?

TEXT 12
� � C' •

��"l�li!\6J�p:f �q-
� t:rn{W: �: ���: I
.......:. " ,...... .

��·� +Jmr �1'$14!�

-A
""'
• ""�
.._.. , "' � ·•�+i•: �..,•1•'1'J._ ����II
214 Srimad-Bhigavatam [Canto 10, Ch. 3

athainam astaud avadharya par�am

param natanga� krta-dhi� krtanjali�
sva-roc4a bharata satika-grham
virocayantam gata-bhi� prabhava-vit

atha-thereafter; enam-to the child; astaut-o:ffered prayers;

avadharya-understanding surely that the child was the Supreme
Personality of Godhead; pa�am-the Supreme Person; param-tran­
scendental; nata-anga�-falling down; krta-dh*-with concentrated
attention; krta-anjali�-with folded hands; sva-roc4a-by the
brilliance of His personal beauty; bharata-0 Maharaja Parik"it, de­
scendant of Maharaja Bharata; satika-grham-the place where the Lord
was horn; virocayantam-illuminating all around; gata-bh*-all his
fear disappeared; prabhava-vit-he could now understand the influence
(of the Supreme Personality of Godhead).

TRANSLATION
0 Maharaja Parikfit, descendant of King Bharata, Vasudeva
could understand that this child was the Supreme Personality of
Godhead, Nirayat;Ut. Having concluded this without a doubt, he be­
came fearless. Bowing down with folded hands and concentrating
his attention, he began to offer prayers to the child, who illumi­
nated His birthplace by His natural influence.

PURPORT
Struck with such great wonder, Vasudeva now concentrated his atten­
tion on the Supreme Personality of Godhead. Understanding the in­
fluence of the Supreme Lord, he was surely fearless, since he understood
that the Lord had appeared to give him protection (gata-bhi� prabhava­
vit). Understanding that the Supreme Personality of Godhead was pres­
ent, he appropriately offered prayers as follows.

TEXT 13

�fft-1 �
�ts���ffl.��:�:1R:I
�����: m�� ������
Text 14] The Birth of Lord Krt�a 215

sri-vasudeva uvaca
vidito 'si bhaviin sii�iit
pun.L§att prakrtett paratt
kevaliinubhaviinanda­
svarapatt sarva-buddhi-drk

sri-vasudevatt uvaca-Sri Vasudeva prayed; viditatt asi-now I am

fully conscious of You; bhaviin- Your Lordship; sii�iit-directly;
pur l.L§ att-the Supreme Person; prak rte tt- to material nature; paratt­
transcendental, beyond everything material; kevala-anubhava-iinanda­
svarupatt-Your form is sac-cid-iinanda-vigraha, and whoever per­
ceives You becomes transcendentally blissful; sarva-buddhi-drk-the
supreme observer, the Supersoul, the intelligence of everyone.

TRANSLATION
Vasudeva said: My Lord, You are the Supreme Person, beyond
material existence, and You are the Supersoul. Your form can be
perceived by transcendental knowledge, by which You can be
understood as the Supreme Personality of Godhead. I now under­
stand Your position perfectly.

PURPORT
Within Vasudeva's heart, affection for his son and knowledge of the
Supreme Lord's transcendental nature both awakened. In the beginning
Vasudeva thought, "Such a beautiful child has been born, but now
Kamsa will come and kill Him." But when he understood that this was
not an ordinary child but the Supreme Personality of Godhead, he be­
came fearless. Regarding his son as the Supreme Lord, wonderful in
everything, he began offering prayers appropriate for the Supreme Lord.
Completely free from fear of Kamsa's atrocities, he accepted the child
simultaneously as an object of affection and as an object of worship by
prayers.

TEXT 14
..... . ..... ,.....,

� �� �� l ""g�ml1u ��7'4���� I
� +:.=;t
� Bi �f?r!: � � ������II
216 Srimad-Bhagavatam (Canto 10, Ch. 3

sa eva svaprakrtyedam
sr�tvagre tri-gur:uitmakam
tad anu tvam hy aprav�tatt
prav�ta iva bhdvyase

satt-He (the Supreme Personality of Godhead);

eva-indeed; sva­
prakrtya-by Your personal energy (mayiidhya�er:w prakrtitt suyate
sa-cariicaram); idam-this material world; smva-after creating;
agre-in the beginning; tri-gur:w-atmakam-made of three modes of
energy (sattva-rajas-tamo-gur:w); tat anu-thereafter; tvam-Your
Lordship; hi-indeed; aprav�tatt-although You did not enter;
prav�tatt iva-You appear to have entered; bhavyase-are so under­
stood.

TRANSLATION
My Lord, You are the same person who in the beginning created
this material world by His personal external energy. After the cre­
ation of this world of three gui;UlS [sattva, rajas and tamas], You ap­
pear to have entered it, although in fact You have not.

PURPORT
In Bhagavad-gitii (7.4) the Supreme Personality of Godhead clearly
explains:

bhumir iipo 'nalo viiyutt

kham mano buddhir eva ca
ahankiira itiyam me
bhinna prakrtir �tadha

This material world of three modes of nature-sattva-gur:w ,rajo-gur:w

and tamo-gur:w-is a composition of earth, water, :fire, air, mind, intelli­
gence and false ego, all of which are energies coming from Kr�I).a, yet
Kr�I).a, being always transcendental, is aloof from this material world.
Those who are not in pure knowledge think that Kr�I).a is a product of
matter and that His body is material like ours (avajiinanti miim
mW;lhatt}. In fact, however, Kt�I).a is always aloof from this material
world.
Text 14] The Birth of Lord .Kr�1,1a 217

In the Vedic literature, we find the creation described in relationship

to Mahii-Vi�I,m. As stated in the Brahma-samhita (5.35):

eko 'py asau racayitum jagad-ar:u;ia-ko#m

yac-chaktir asti jagad-ar:u;ia-caya yad-antatt
ar:ujdntara-stha-paramd�u-cayantara-stham
govindam adi-pur�am tam aham bhajami

"I worship the primeval Lord, Govinda, the original Personality of God­
head. By His partial plenary expansion as Mahii-Vi��u, He enters into
material nature. Then He enters every universe as Garbhodakasiiyi
Vi��u, and He enters all the elements, including every atom of matter, as
K�irodakasiiyi Vi��u. Such manifestations of cosmic creation are innum­
erable, both in the universes and in the individual atoms." Govinda is
partially exhibited asantaryami, the Supersoul, who enters this material
world (ar:u)antara-stha) and who is also within the atom. The Brahma­
samhitd (5.48) further says:

yasyaika-ni.Svasita-kdlam athavalambya
jivanti loma-vilaja jagad-ar:u;ia-nathatt
v��ur mahan sa iha yasya kalii-vi.Se�o
govindam ddi-pur�am tam aham bhajami

This verse describes Mahii-Vi��u as a plenary expansion of ���a. Mahii­

Vi��u lies on the Causal Ocean, and when He exhales, millions of
brahmar:u;ias, or universes, come from the pores of His body. Then, when
Mahii-Vi��u inhales, all these brahma�t;las disappear. Thus the millions
of brahmar:u;ias controlled by the Brahmiis and other demigods come and
go in this material world through the breathing of Mahii-Vi��u.
Foolish persons think that when ���a appears as the son of
Vasudeva, He is limited like an ordinary child. But Vasudeva was aware
that although the Lord had appeared as his son, the Lord had not entered
Devaki's womb and then come out. Rather, the Lord was always there.
Prav�1a
The Supreme Lord is all-pervading, present within and without.
iva bhavyase: He only seemed to have entered the womb of Devaki and
to have now appeared as Vasudeva's child. The expression of this knowl­
edge by Vasudeva indicates that Vasudeva knew how these events took
218 Srimad-Bhagavatam [Canto 10, Ch. 3

place. Vasudeva was certainly a devotee of the Lord in full knowledge,

and we must learn from devotees like him. Bhagavad-gitd (4.34)
therefore recommends:

tad viddhi prar:tipatena

paripra.Snena sevaya
upade�yanti te jnanam
jnaninas tattva-darsina�

"Just try to learn the truth by approaching a spiritual master. Inquire

from him submissively and render service unto him. The self-realized
soul can impart knowledge unto you because he has seen the truth."
Vasudeva begot the Supreme Personality of Godhead, yet he was in full
knowledge of how the Supreme Lord appears and disappears. He was
therefore tattva-darsi, a seer of the truth, because he personally saw how
the Supreme Absolute Truth appeared as his son. Vasudeva was not in
ignorance, thinking that because the Supreme Godhead had appeared as
his son, the Lord had become limited. The Lord is unlimitedly existing
and all-pervading, inside and outside. Thus there is no question of His
appearance or disappearance.

TEXTS 15-17

msf?lt�n lltclffil� � N�: � 1

tp.F� Fro� ��ttiRI 1l 11��11
II ''-'1
_..._....:.
1'\ �('
.,
"1:
" • " "

ft'�"' if ��s�•ld1 � 1
�m
� Rtt¥il�f:ll"54 ijqjf'c� �: II� �II
��
� W-Jf.l �('i41+(tf(.'S�III-
. �

�: � d{gOII��:
��l'!d��li! �R(RI� WI �
C' ('
W-1'� W-m'A 3TR¥i��"i: II � \911
yatheme 'vikrta bhavas
tatha te vikrtai� saha
nana-virya� prthag-bhata
virajam janayanti hi
Text 17] The Birth of Lord K.rfl}.a 219

sannipatya samutpddya
drsyante nugata iva
'

priig eva vidyamanatvan

na te�am iha sambhava}:r.

evam bhavan buddhy-anumeya-la�ar:wir

grahyair gur:wi/:1. sann api tad-guT;Uigraha}:r.
anavrtatvdd bahir antaram na te
sarvasya sarvdtmana atma-vastuna}:r.

yatha-as; ime-these material creations, made of material energy;

avikrta/:1.-actually not disintegrated; bhava}:r.-with such a conception;
tathii-similarly; te-they; vikrtai/:1. saha-association with these. dif­
ferent elements coming from the total material energy; ndnd - v irya/:1.­
every element is full of different energies; prthak-separated; bhata/:1.­
becoming; virajam-the whole cosmic manifestation; janayanti-cre­
ate; hi-indeed; sannipatya-because of association with the spiritual
energy; samutpddya-after being created; drsyante-they appear;
anugata/:1.-entered withi'h it; iva-as if; prak-from the very begin­
ning, before the creation of this cosmic manifestation; eva-indeed;
vidyamdnatvat-due to the existence of the Supreme Personality of
Godhead; na-not; te�am-of these material elements; iha-in this
matter of creation; sambhava}:r.-entering would have been possible;
evam-in this way; bhavan-0 my Lord; buddhi-anumeya-la�a­
r:wi/:1.-by real intelligence and by such symptoms; grahyai}:r.-with the
objects of the senses; gur:wi/:1.-with the modes of material nature; san
api-although in touch; tat-gur:w-agraha/:1. -are not touched by the ma­
terial qualities; anavrtatvat-because of being situated everywhere;
bahi}:r. antaram-within the external and internal; na te-there is no
such thing for You; sarvasya-of everything; sarva-dtmana/:1.-You are
the root of everything; dtma-vastuna/:1.-everything belongs to You, but
You are outside and inside of everything.

TRANSLATION
The mahat-tattva, the total material energy, is undivided, but
because of the material modes of nature, it appears to separate into
earth, water, fire, air and ether. Because of the living energy
220 Srimad-Bhagavatam [Canto 10, Ch. 3

U iva-bhuta] , these separated energies combine to make the cosmic

man ifestation visible, but in fact, before the creation of the cos­
mos, the total energy is already present. Therefore, the total
material energy never actually enters the creation. Similarly, al­
though You are perceived by our senses because of Your presence,
You cannot be perceived by the senses, nor experienced by the
mind or words [aviil-minasa-gocara]. With our senses we can per­
ceive some things, but not everything; for example, we can use
our eyes to see, but not to taste. Consequently, You are beyond
perception by the senses. Although in touch with the modes of ma­
terial nature, You are unaffected by them. You are the prime factor
in everything, the all-pervading, undivided Supersoul. For You,
therefore, there is no external or internal. You never entered the
womb of Devak.i; rather, You existed there already.

PURPORT
This same understanding is explained by the Lord Himself m

Bhagavad-gitii (9.4):

maya tatam idam sarvam

jagad-avyakta-murtinii
mat-sthani sarva-bhutiini
na ciiham te�v avasthital;t

"By Me, in My unmanifested form, this entire universe is pervaded. All

beings are in Me, but I am not in them."
The Supreme Personality of Godhead is not perceivable through the
gross material senses. It is said that Lord Sri :Kr�?l,la's name, fame,
pastimes, etc., cannot be understood by material senses. Only to one who
is engaged in pure devotional service under proper guidance is He
revealed. As stated in Brahma-samhitii (5.38):

premiifijana-cchurita-bhakti-vilocanena
santal;t sadaiva hrdaye�u vilokayanti

One can see the Supreme Personality of Godhead, Govinda, always, with­
in oneself and outside oneself, if one has developed the transcenden-
Text 17] The Birth of Lord ��I].a 221

tal loving attitude toward Him. Thus for people in general, He is not visi­
ble. In the above-mentioned verse from Bhagavad-gita, therefore, it is
said that although He is all-pervading, everywhere present, He is not
conceivable by the material senses. But actually, although we cannot see
Him, everything is resting in Him. As discussed in the Seventh Chapter
of Bhagavad-gitd, the entire material cosmic manifestation is only a
combination of His two different energies, the superior, spiritual energy
and the inferior, material energy. Just as the sunshine is spread all over
the universe, the energy of the Lord is spread all over the creation, and
everything is resting in that energy.
Yet one should not conclude that because He is spread all over He has
lost His personal existence. To refute such arguments, the Lord says, "I
am everywhere, and everything is in Me, hut still I am aloof." For exam­
ple, a king heads a government which is hut the manifestation of the
king's energy; the different governmental departments are nothing hut
the energies of the king, and each department is resting on the king's
power. But still one cannot expect the king to he present in every depart­
ment personally. That is a crude example. Similarly, all the manifesta­
tions that we see, and everything that exists, both in this material world
and in the spiritual world, are resting on the energy of the Supreme Per­
sonality of Godhead. The creation takes place by the diffusion of His dif­
ferent energies, and, as stated in the Bhagavad-gita, He is everywhere
present by His personal representation, the diffusion of His different
energ1es.
One may argue that the Supreme Personality of Godhead, who creates
the whole cosmic manifestation simply by His glance, cannot come within
the womb of Devaki, the wife of Vasudeva. To eradicate this argument,
Vasudeva said, "My dear Lord, it is not very wonderful that You ap­
peared within the womb of Devaki, for the creation was also made in that
way. You were lying in the Causal Ocean as Maha-Vi�Qu, and by Your
breathing, innumerable universes came into existence. Then You entered
into each of the universes as Garhhodakasayi Vi�Qu. Then again You ex­
panded Yourself as K�irodakasayi Vi�Qu and entered into the heart of all
living entities and entered even within the atoms. Therefore Your en­
trance into the womb of Devaki is understandable in the same way. You
appear to have entered, hut You are simultaneously all-pervading. We
can understand Your entrance and nonentrance from material examples.
222 Srimad-Bhiigavatam (Canto I 0, Ch. 3

The total material energy remains intact even after being divided into
sixteen elements. The material body is nothing but a combination of the
five gross elements-namely earth, water, fire, air and ether. Whenever
there is a material body, it appears that such elements are newly created,
but actually the elements are always existing outside of the body.
Similarly, although You appear as a child in the womb of Devaki, You are
also existing outside. You are always in Your abode, but still You can
simultaneously expand Yourself into millions of forms.
"One has to understand Your appearance with great intelligence be­
cause the material energy is also emanating from You. You are the
original source of the material energy, just as the sun is the source of the
sunshine. The sunshine cannot cover the sun globe, nor can the material
energy-being an emanation from You-cover You. You appear to be in
the three modes of material energy, but actually the three modes of ma­
terial energy cannot cover You. This is understood by the highly intellec­
tual philosophers. In other words, although You appear to be within the
material energy, You are never covered by it."
We hear from the Vedic version that the Supreme Brahman exhibits
His effulgence and therefore everything is illuminated. We can under­
stand from Brahma-samhita that the brahmajyoti, or the Brahman
effulgence, emanates from the body of the Supreme Lord. And from the
Brahman effulgence, all creation takes place. It is further stated in the
Bhagavad-gita that the Lord is the support of the Brahman effulgence.
Originally He is the root cause of everything. But persons who are less
intelligent think that when the Supreme Personality of Godhead comes
within this material world, He accepts material qualities. Such conclu­
sions are not mature, but are made by the less intelligent.

TEXT 18

;.r 3TmRl t�giil!! �

"-'""3 (€1ottM�€1i�i1�:n I
Gs i!!l:n) ;:r :;](
�.-'("'l Md
�tt6�'ffifl\41G\G\d\ � I I� <:I I
ya atmano drsya-gur;w�u sann iti
vyavasyate sva-vyatirekato 'budhab,
Text 18] The Birth of Lord .Kr�1,1a 223

vinanuvadam na ca tan mani{iitam

samyag yatas tyaktam upadadat pumiin

yalz,-anyone who; atmanalz,-of his own real identity, the soul;

drsya gu��u-among the visible objects, beginning with the body;
-

san-being situated in that position; iti-thus; vyavasyate-continues

to act; sva-vyatirekatalz,-as if the body were independent of the soul;
abudhalz,-a rascal; vina anuvadam-without proper analytical study;
na-not; ca-also; tat-the body and other visible objects; mani{iitam­
such considerations having been discussed; samyak - fully; yatalz,-be­
cause he is a fool; tyaktam-are rejected; upadada t- acce pts this body
as reality; pumiin-a person.

TRANSLATION
One who considers his visible body, which is a product of the
three modes of natu�e, to be independent of the soul is unaware of
the basis of existence, and therefore he is a rascal. Those who are
learned have rejected his conclusion because one can understand
through full discussion that with no basis in soul, the visible body
and senses would be insubstantial. Nonetheless, although his con­
clusion has been rejected, a foolish person considers it a reality.

PURPORT
Without the basic principle of soul, the body cannot be produced. So­
called scientists have tried in many ways to produce a living body in their
chemical laboratories, but no one has been able to do it because unless
the spirit soul is present, a body cannot be prepared from material ele­
ments. Since scientists are now enamored of theories about the chemical
composition of the body, we have challenged many scientists to make
even a small egg. The chemicals in eggs can be found very easily. There
is a white substance and a yellow substance, covered by a shell, and
modern scientists should very easily be able to duplicate all this. But
even if they were to prepare such an egg and put it in an incubator, this
man-made chemical egg would not produce a chicken. The soul must be
added because there is no question of a chemical combination for life.
Those who think that life can exist wihout the soul have therefore been
described here as abudhatz,, foolish rascals.
224 Srimad-Bhagavatam (Canto 10, Ch. 3

Again, there are those who reject the body, regarding it as insubstan­
tial. They are of the same category of fools. One can neither reject the
body nor accept it as substantial. The substance is the Supreme Per­
sonality of Godhead, and both the body and the soul are energies of the
Supreme Godhead, as described by the Lord Himself in Bhagavad-gita
(7.4-5):

bhamir apo 'nalo vayub,

kham mano buddhir eva ca
ahaitkara itiyam me
bhinna prakrtir a�tadha

apareyam itas tv anyam

prakrtim viddhi me param
jiva-bhatam maha-baho
yayedam dharyate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego-all
together these eight comprise My separated material energies. But
besides this inferior nature, 0 mighty-armed Arjuna, there is a superior
energy of Mine, which consists of all living entities who are struggling
with material nature and are sustaining the universe."
The body, therefore, has a relationship with the Supreme Personality
of Godhead, just as the soul does. Since both of them are energies of the
Lord, neither of them is false, because they come from the reality. One
who does not know this secret of life is described as abudhab,. According
to the Vedic injunctions, aitadatmyam idam sarvam, sarvam khalv idam
brahma: everything is the Supreme Brahman. Therefore, both the body
and the soul are Brahman, since matter and spirit emanate from
Brahman.
Not knowing the conclusions of the Vedas, some people accept the ma­
terial nature as substance, and others accept the spirit soul as substance,
but actually Brahman is the substance. Brahman is the cause of all
causes. The ingredients and the immediate cause of this manifested ma­
terial world are Brahman, and we cannot make the ingredients of this
world independent of Brahman. Furthermore, since the ingredients and
the immediate cause of this material manifestation are Brahman, both of
Text 19] The Birth of Lord i{r',l:r;ta 225

them are truth, satya; there is no validity to the expression brahma

satyam jagan mithya. The world is not false.
]nanis reject this world, and foolish persons accept this world as
reality, and in this way they are both misguided. Although the body is
not as important as the soul, we cannot say that it is false. Yet the body is
temporary, and only foolish, materialistic persons, who do not have full
knowledge of the soul, regard the temporary body as reality and engage
in decorating this body. Both of these pitfalls-rejection of the body as
false and acceptance of the body as all in all-can be avoided when one is
fully situated in Kt�I).a consciousness. If we regard this world as false, we
fall into the category of asuras, who say that this world is unreal, with no
foundation and no God in control (asatyam aprat�1harh te jagad ahur
aniSvaram). As described in the Sixteenth Chapter of Bhagavad-gita,
this is the conclusion of demons.

TEXT 19

���)s�ntfliW:fRt4�4il'{ Nit
t�a;W0€4;{1(11:\gulll:\NQi�16\
�� ;mfUr ;it m�
�
�
��Q gUT: IIZQ..Il
tvatto 'sya janma-sthiti-samyaman vibho
vadanty anihad agu'{Uid avikriyat
tvayiSvare brahmaTJi no virudhyate
tvad-asrayatvad upacaryate gu7Jaib-

tvattab,-are from Your Lordship; asya-of the entire cosmic

manifestation; janma-the creation; sthiti-maintenance; samyaman­
and annihilation; vibho-0 my Lord; vadanti-the learned Vedic schol­
ars conclude; anihat-who are free from endeavor; aguTJdt-who are
unaffected by the modes of material nature; avikriyat-who are
unchanging in Your spiritual situation; tvayi-in You; iSvare-the
Supreme Personality of Godhead; brahma1J,i-who are Parabrahman,
the Supreme Brahman; no-not; virudhyate-there is a contradiction;
tvat-asrayatvat-because of being controlled by You; upacaryate-
226 Srimad-Bhagavatam [Canto 10, Ch. 3

things are going on automatically; gu �i b, - by the operation of the

material modes.

TRANSLATION
0 my Lord, learned Vedic scholars conclude that the creation,
maintenance and annihilation of the entire cosmic manifestation
are performed by You, who are free from endeavor, unaffected by
the modes of material nature, and changeless in Your spiritual
situation. There are no contradictions in You, who are the
Supreme Personality of Godhead, Parabrahman. Because the three
modes of material nature-sattva, rajas and lamas-are under Your
control, everything takes place automatically.

PURPORT
As stated in the Vedas:

na tasya kdryam kara�m ca vidyate

na tat-sama.S cabhyadhikaS ca drsyate

parasya saktir vividhaiva sruyate

svabhaviki jnana-bala-kriya ca

"The Supreme Lord has nothing to do, and no one is found to be equal to
or greater than Him, for everythin� is done naturally and systematically
by His multifarious energies." (Svetasvatara Upan�ad 6.8) Creation,
maintenance and annihilation are all conducted personally by the
Supreme Personality of Godhead, and this is confirmed in Bhagavad-gita
(mayadhya�e� prakrtib- suyate sa-caracaram). Yet ultimately the Lord
does not need to do anything, and therefore He is nirvikdra, changeless.
Because everything is done under His direction, He is called smi-karta,
the master of creation. Similarly, He is the master of annihilation. When
a master sits in one place while his servants work in different duties,
whatever the servants are doing is ultimately an activity of the master,
although he is doing nothing ( na tasya kdryam kara�m ca vidyate).
The Lord's potencies are so numerous that everything is nicely done.
Therefore, He is naturally still and is not directly the doer of anything in
this material world.
Text 20] The Birth of Lord Kf•�a 227

TEXT 20

� � Ne1��ij� �'ilttttl
�����:1
- � ooitqimt "'
• t
PIT � �or � \SiWiiEtltl II� o II

sa tvam tri-loka-sthitaye sva-mdyaya

bibhar$i suklam khalu Va71Wm atmanatJ,
sargaya raktam rajasopabrmhitam
kmwm ca va71Wril tamasa janatyaye

sab- tvam-Your Lordship, who are the same person, the Transcen­
dence; tri-loka-sthitaye-to maintain the three worlds, the upper, mid­
dle and lower planetary systems; sva-mdyaya-by Your personal energy
(atma-mdyaya); bibhar$i-assume; suklam-the white form of Vi�QU
in goodness; khalu-as well as; va71Wm-color; atmanab--of the same
category as You (v��u-tattva); sargaya-for the creation of the entire
world; raktam-the reddish color of rajo-gu�; rajasa-with the quality
of passion; upabrmhitam-being charged; kr$�m ca-and the quality
of darkness; var�m-the color; tamasa-which is surrounded by ig­
norance; jana-atyaye-for the ultimate destruction of the entire
creation.

TRANSLATION
My Lord, Your form is transcendental to the three material
modes, yet for the maintenance of the three worlds, You assume
the white color of Vi,�u in goodness; for creation, which is sur­
. rounded by the quality of passion, You appear reddish; and at the
end, when there is a need for annihilation, which is surrounded by
ignorance, You appear blackish.

PURPORT·
Vasudeva prayed to the Lord, "You are called suklam. Suklam, or
'whiteness,' is the symbolic representation of the Absolute Truth because
it is unaffected by the material qualities. Lord Brahmi is called rakta, or

I
228 Srimad-Bhigavatam (Canto 10, Ch. 3

red, because Brahma represents the qualities of passion for creation.

Darkness is entrusted to Lord Siva because he annihilates the cosmos.
The creation, annihilation and maintenance of this cosmic manifestation
are conducted by Your potencies, yet You are always unaffected by those
qualities." As confirmed in the Vedas, harir hi nirgur;r.ab- sa�at: the
Supreme Personality of Godhead is always free from all material
qualities. It is also said that the qualities of passion and ignorance are
nonexistent in the person of the Supreme Lord.
In this verse, the three colors mentioned - sukla, rakta and kr�r:w­
are not to be understood literally, in terms of what we experience with
our senses, but rather as representatives of sattva-gur;r.a, rajo-gur;r.a and
tamo-gur;r.a. After all, sometimes we see that a duck is white, although it
is in tamo-gur;r.a, the mode of ignorance. Illustrating the logic called
bakandha-nyaya, the duck is such a fool that it runs after the testicles of
a bull, thinking them to be a hanging fish that can be taken when it
drops. Thus the duck is always in darkness. Vyasadeva, however, the
compiler of the Vedic literature, is blackish, but this does not mean that
he is in tamo-gur;r.a; rather, he is in the highest position of sattva-gur;r.a,
beyond the material modes of nature. Sometimes these colors (sukla­
raktas tatha pitab-) are used to designate the brahmar;r.as, �atriyas,
vaiSyas and sadras. Lord K�irodakasayi Vi�J.lu is celebrated as possessing
a blackish color, Lord Siva is whitish, and Lord Brahma is reddish, but
according to Srila Sanatana Gosvami in the V a�r;r.ava-to�a�i-!ika, this ex­
hibition of colors is not what is referred to here.
The real understanding of sukla, rakta and kr�r:ta is as follows. The
Lord is always transcendental, but for the sake of creation He assumes
the color rakta as Lord Brahma. Again, sometimes the Lord becomes
angry. As He says in Bhagavad-gita (16.19):

tan aham dv�q,tab- kraran

samsare�u naradhamdn
�ipamy ajasram a§ubhan
dsu�v eva yon�u

"Those who are envious and mischievous, who are the lowest among
men, are cast by Me into the ocean of material existence, into various
demoniac species of life." To destroy the demons, the Lord becomes
Text 21] The Birth of Lord .K.rf:r;ta 229

angry, and therefore He assumes the form of Lord Siva. In summary, the
Supreme Personality of Godhead is always beyond the material qualities,
and we should not be misled into thinking otherwise simply because of
sense perception. One must understand the position of the Lord
through the authorities, or mahajanas. As stated in Srimad-Bhagavatam
(1.3.28), ete carilsa-kalal) purilsal) km:tas tu bhagavan svayam.

TEXT 21

�� f«t �­
�s=:tffioiism �•RC4e� 1
. "'��
�·�t44(1�11��€hh'4' !"'1'1-
OI{Q+UwtT lwt�lwtQ(� �: II�� II
ffl� " "

tvam asya lokasya vibho rira��ur

grhe 'vatin:w 'si mamakhilesvara
rajanya-sariljiiilsura-ko#-yuthapair
nirvyahyamana nihan�yase carnal)

tvam-Your Lordship; asya-of this world; lokasya-especially of

this martya-loka, the planet earth; vibho-0 Supreme; rira��u/:l­
desiring protection (from the disturbance of the asuras); grhe -in this
house; avatin:w/:l asi -have now appeared; mama-my; akhila­
iSvara -although You are the proprietor of the entire creation; rajanya­
sariljfia-asura-ko!i-yatha-pail)-with millions of demons and their
followers in the roles of politicians and kings; nirvyahyamanal)-which
are moving here and there all over the world; nihan�yase-will kill;
camal)-the armies, paraphernalia, soldiers and retinues.

TRANSLATION
0 my Lord, proprietor of all creation, You have now appeared in
my house, desiring to protect this world. I am sure that You will
kill all the armies that are moving all over the world under the
leadership of politicians who are dressed as ktatriya rulers but who
are factually demons. They must be killed by You for the protec­
tion of the innocent public.
230 Srimad-Bhigavatam [Canto 10, Ch. 3

PURPORT
Kn1,1a appears in this world for two purposes, paritrar;ulya sadhanam
vinasaya ca d�krtam: to protect the innocent, religious devotees of the
Lord and to annihilate all the uneducated, uncultured asuras, who un­
necessarily bark like dogs and fight among themselves for political
power. It is said, kali-kale nama-rape km:w avatara. The Hare ��1,1a
movement is also an incarnation of ��J}.a in the form of the holy name
(nama-rape). Every one of us who is actually afraid of the asuric rulers
and politicians must welcome this incarnation of ��J}.a: Hare ��J}.a,
Hare ��J}.a, ��J}.a ��J}.a, Hare Hare/ Hare Rama, Hare Rama, Riima
Rama, Hare Hare. Then we will surely be protected from the harassment
of asuric rulers. At the present moment these rulers are so powerful that
by hook or by crook they capture the highest posts in government and
harass countless numbers of people on the plea of national security or
some emergency. Then again, one asura defeats another asura, but the
public continues to suffer. Therefore the entire world is in a precarious
condition, and the only hope is this Hare ��J}.a movement. Lord
N:rsimhadeva appeared when Prahliida was excessively harassed by his
asuric father. Because of such asuric fathers-that is, the ruling politi­
cians-it is very difficult to press forward the Hare ��J}.a movement,
but because ��1,1a has now appeared in His holy name through this
movement, we can hope that these asuric fathers will be annihilated and
the kingdom of God established all over the world. The entire world is
now full of many asuras in the guise of politicians, gurus, sadhus, yogis
and incarnations, and they are misleading the general public away from
��J}.a consciousness, which can offer true benefit to human society.

TEXT 22

� �� �" ;ft�
��;q���l
� �� �-: �
�: 11��11

ayam tv asabhyas tava janma nau grhe

srutvc'Jgraj4ms te nyavadhft suresvara
 Text 22] The Birth of Lord .Kr�Jr:ta 231

sa te 'vataram pu�ai� samarpitam

srutvoohunaivabhisaraty udayudha�

ayam-this (rascal); tu-but; asabhya�-who is not civilized at all

( asura means "uncivilized," and sura means "civilized"); tava-of Your
Lordship; janma-the birth; nau-our; grhe-into the home; srutvd­
after hearing; agrajan te-all the brothers born before You;
nyavadhit-killed; sura-iSvara-0 Lord of the suras, the civilized per­
sons; sa�-he (that uncivilized Kamsa); te-Your; avatdram-ap­
pearance; pu�ai�-by his lieutenants; samarpitam-being informed
of; srutvd-after hearing; adhund-now; eva-indeed; abhisarati­
will come immediately; uddyudha�-with raised weapons.

TRANSLATION
0 my Lord, Lord of the demigods, after hearing the prophecy
that You would take birth in our home and kill him, this un­
civilized Kamsa killed so many of Your elder brothers. As soon as

he hears from his lieutenants that You have appeared, he will im­
mediately come with weapons to kill You.

PURPORT
Karilsa has here been de�cribed as asabhya, meaning "uncivilized" or
"most heinous," because he killed the many children of his sister. When
he heard the prophecy that he would be killed by her eighth son, this un­
civilized man, Kamsa, was immediately ready to kill his innocent sister
on the occasion of her marriage. An uncivilized man can do anything for
the satisfaction of his senses. He can kill children, he can kill cows, he
can kill brahmar:ws, he can kill old men; he has no mercy for anyone.
According to the Vedic civilization, cows, women, children, old men and
brahmar:ws should be excused if they are at fault. But asuras, uncivilized
men, do not care about that. At the present moment, the killing of cows
and the killing of children is going on unrestrictedly, and therefore this
civilization is not at all human, and those who are conducting this con­
demned civilization are uncivilized asuras.
Such uncivilized men are not in favor of the .Kr�Qa consciousness
movement. As public officers, they declare without hesitation that the
232 Srimad-Bhagavatam (Canto 10, Ch. 3

chanting of the Hare ��1,1a movement is a nuisance, although

Bhagavad-gita clearly says, satatam kirtayanto mam yatanta5 ca dnlha­
vratd/:t. According to this verse, it is the duty of the mahatmas to chant
the Hare ��1,1a mantra and try to spread it all over the world to the best
of their ability. Unfortunately, society is in such an uncivilized state that
there are so-called mahatmas who are prepared to kill cows and children
and stop the Hare ��1,1a movement. Such uncivilized activities were ac­
tually demonstrated in opposition to the Hare ��1,1a movement's Bombay
center, Hare ��1,1a Land. As Kamsa was not expected to kill the beautiful
child of Devaki and Vasudeva, the uncivilized society, although unhappy
about the advancement of the ��1,1a consciousness movement, cannot he
expected to stop it. Yet we must face many difficulties in many different
ways. Although ��1,1a cannot he killed, Vasudeva, .as the father of
��1,1a, was trembling because in affection he thought that Ka:rilsa would
immediately come and kill his son. Similarly, although the ��1,1a con­
sciousness movement and �f?Qa are not different and no asuras can
check it, we are afraid that at any moment the asuras can stop this move­
ment in any part of the world.

TEXT 23

�� igqfff

aNwt¥11�¥4J �� ��� I
�m���m{��T �mm ,,':(�''
sri-suka uvdca
athainam dtmajam vi�ya
maha-purU§a-la�ar;tam
devaki tam upadhavat
kamsad bhita suvismita

sri-suka/:t uvdca-Sri Sukadeva Gosvami said; atha-after this offer­

ing of prayers by Vasudeva; enam-this ��1,1a; dtmajam-their son;
vi�ya-ohserving; maha-pur!L§a-la�ar;tam-with all the symptoms of
the Supreme Personality of Godhead, Vi�1,1u; devaki-�f?Qa's mother;
tam-unto Him (��?Qa); upadhavat-offered prayers; kamsat-of
Text 24] The Birth of Lord Kn�a 233

Karhsa; bhita-being afraid; su-vismita-and also being astonished by

seeing such a wonderful child.

TRANSLATION
Sukadeva Gosvimi continued: Thereafter, having seen that her
child had all the symptoms of the Supreme Personality of God­
head, Devaki, who was very much afraid of Kamsa and unusually
astonished, began to offer prayers to the Lord.

PURPORT
The word suvismita, meaning "astonished," is significant in this
verse. Devaki and her husband, Vasudeva, were assured that their child
was the Supreme Personality of Godhead and could not be killed by
Karhsa, but because of affection, as they thought of Kamsa's previous
atrocities, they were simultaneously afraid that Kr�J:.la would be killed.
This is why the word suvismita has been used. Similarly, we are also
astounded upon thinking of whether this movement will be killed by the
asuras or will continue to advance without fear.

TEXT 24

��ct�<iT'if
� � ffil_su�ott'ffi+nti
;m �•ii�f.lguf fwtfefC61('J I
��� fwtfef�ti �
� � � �QII�+i(('tq: ����II

sri-devaky uvaca
rapam yat tat prahur avyaktam adyam
brahma jyotir nirgu"{tam nirvikaram
satta-matram nirviSe�am niriham
sa tvam sa�ad v�r;tur adhyatma-dipa�

sri-devaki uvaca -Sri Devaki said; rapam -form or substance; yat

tat-because You are the same substance; prahu�- You are sometimes
234 Srimad-Bhagavatam (Canto 10, Ch. 3

called; avyaktam-not perceivable by the material senses (atatt sr'i­

kmw-ndmcidi na bhaved grahyam indriyaitt); cidyam-You are the
original cause; brahma- You are known as Brahman; jyotitt-light;
nirgu�m-without material qualities; nirvikaram-without change,
the same form of Vi�?QU perpetually; sattd-mdtram-the original sub­
stance, the cause of everything; nirvi§e�am-You are present every­
where as the Supersoul (within the heart of a human being and within
the heart of an animal, the same substance is present); nir'iham-with­
out material desires; satt-that Supreme Person; tvam-Your Lordship;
sd�dt-directly; v�ttutt-Lord Vi�?QU; adhyatma-d'ipatt-the light for
all transcendental knowledge (knowing You, one knows everything:
yasmin vijndte sarvam evaril vijnataril bhavati).

TRANSLATION
Sri Devaki said: My dear Lord, there are different Vedas, some
of which describe You as unperceivable through words and the
mind. Yet You are the origin of the entire cosmic manifestation.
You are Brahman, the greatest of everything, full of effulgence
like the sun. You have no material cause, You are free from change
and deviation, and You have no material desires. Thus the Vedas
say that You are the substance. Therefore, my Lord, You are
directly the origin of all Vedic statements, and by understanding
You, one gradually understands everything. You are different
from the light of Brahman and Paramatma, yet You are not dif­
ferent from them. Everything emanates from You. Indeed, You are
the cause of all causes, Lord Vi!il�u, the light of all transcendental
knowledge.

PURPORT
Vi�?QU is the origin of everything, and there is no difference between
Lord Vi�?QU and Lord �I?Qa because both of Them are v�ttu-tattva. From
the /J.g Veda we understand, om tad v�ttatt paramaril padam: the
original substance is the all-pervading Lord Vi�?QU, who is also
Paramii.tmii. and the effulgent Brahman. The living entities are also part
and parcel of Vi�?QU, who has various energies (parasya saktir vividhaiva
srayate svabhavik'i jnana-bala-kriya ca). Vi�?QU, or K:r�?Qa, is therefore
Text 24] The Birth of Lord ,Kn�a 235

everything. Lord Knt;ta says in the Bhagavad-gitli (10.8), aham

saroasya prabhavo mattab. saroam pravartate: "I am the source of all
spiritual and material worlds. Everything emanates from Me." ��Qa,
therefore, is the original cause of everything (saroa-kara�-kara�m).
When Vi�t;tu expands in His all-pervading aspect, we should understand
Him to be the nirakara-niroiSe� a-brahmajyoti.
Although everything emanates from ��t;ta, He is ultimately a person.
Aham adir hi devanlim: He is the origin of Brahma, Vi�t;tu and
Mahesvara, and from them many other demigods are manifested. ��t;ta
therefore says in Bhagavad-gitli (14.27), brahmaryo hi pra�lhiiham:
"Brahman rests upon Me." The Lord also says:

ye 'py anya-devata-bhakta
yajante sraddhayanvitab,
te 'pi mam eva kaunteya
yajanty avidhi-paroakam

"Whatever a man may sacrifice to other gods, 0 son of Kunti, is really

meant for Me alone, but it is offered without true understanding."
(Bg. 9.23) There are many persons who worship different demigods,
considering all of them to be separate gods, which in fact they are not.
The fact is that every demigod, and every living entity, is part and parcel
of ��Qa ( mamaivamso jiva-loke jiva-bhatab.}. The demigods are also in
the category of living entities; they are not separate gods. But men whose
knowledge is immature and contaminated by the modes of material
nature worship various demigods, according to their intelligence.
Therefore they are rebuked in Bhagavad-gita (kamais tais tair hrta­
jnaniib, prapadyante 'nya-devatiib,). Because they are unintelligent and
not very advanced and have not properly considered the truth, they take
to the worship of various demigods or speculate according to various phi­
losophies, such as the Mayavada philosophy.
��t;ta, Vi�t;tu, is the actual origin of everything. As stated in the
Vedas, yasya b�a saroam idam vibhtlti. The Absolute Truth is de­
scribed later in the Srimad-Bhclgavatam (10.28.15) as satyam jnanam
anantam yad brahma-jyotib, slinatanam. The brahmajyoti is sanlitana,
eternal, yet it is dependent on Kt�t;ta (brahmar:w hi pra�thtlham). The
236 Srimad-Bhigavatam [Canto 1 O, Ch. 3

Brahma-samhita states that the Lord is all-pervading. A1J4,antara-stha­

paramiir;tu-cayiintara-stham: He is within this universe, and He is
within the atom as Paramatma. Yasya prabhii prabhavato jagad-aTJ4,a­
kofi-ko!4v a.Se�a-vasudhiidi-vibhati-bhinnam: Brahman is also not inde­
pendent of Him. Therefore whatever a philosopher may describe is
ultimately ��!}a, or Lord Vi�l}u (sarvam khalv idam brahma, param
brahma param dhiima pavitram paramam bhaviin). According to dif­
ferent phases of understanding, Lord Vi�l}u is differently described, but
in fact He is the origin of everything.
Because Devaki was an unalloyed devotee, she could understand that
the same Lord Vi�l}u had appeared as her son. Therefore, after the
prayers of Vasudeva, Devaki offered her prayers. She was very
frightened because of her brother's atrocities. Devaki said, "My dear
Lord, Your eternal forms, like Narayal}a, Lord Rama, Se�a, Varaha,
N:rsimha, Vamana, Baladeva, and millions of similar incarnations
emanating from Vi�l}u, are described in the Vedic literature as original.
You are original because all Your forms as incarnations are outside of this
material creation. Your form was existing before this cosmic manifesta­
tion was created. Your forms are eternal and all-pervading. They are
self-effulgent, changeless and uncontaminated by the material qualities.
Such eternal forms are evercognizant and full of bliss; they are situated
in transcendental goodness and are always engaged in different pastimes.
You are not limited to a particular form only; all such transcendental,
eternal forms are self-sufficient. I can understand that You are the
Supreme Lord Vi�J}u." We may conclude, therefore, that Lord Vi�I}U is
everything, although He is also different from everything. This is the
acintya-bhediibheda-tattva philosophy.

TEXT 25

� � ftq�
��I
��� �·�4-ilwt �
�: �s�: ����II ·

��e loke dvi-pariirdhiivasiine

maha-bhute�v iidi-bhutam gate�u
Text 25] The Birth of Lord 1\.f!II].a 237

vyakte 'vyaktam kala-vegena yate

bhavan eka� si$yate 'se�a-samjfia�

�te-after the annihilation; loke-of the cosmic manifestation; dvi­

parardha-avasane-after millions and millions of years (the life of
Brahma); maha-bhate�u-when the five primary elements (earth,
water, fire, air and ether); adi-bhatam gate�u-enter within the subtle
elements of sense perception; vyakte-wheri everything manifested;
avyaktam-into the unmanifested; kala-vegena-by the force of time;
yate-enters; bhavan-Your Lordship; eka�-only one; si$yate­
remains; a5e�a-samjfia�-the same one with different names.

TRANSLATION
Mter millions of years, at the time of cosmic annihilation, when
everything, manifested and unmanifested, is annihilated by the
force of time, the five gross elements enter into the subtle concep­
tion, and the manifested categories enter into the unmanifested
substance. At that time, You alone remain, and You are known as
Ananta Se�ja-niga.

PURPORT

At the time of annihilation, the five gross elements-earth, water,

fire, air and ether-enter into the mind, intelligence and false ego
(ahankara), and the entire cosmic manifestation enters into the spiritual
energy of the Supreme Personality of Godhead, who alone remains as the
origin of everything. The Lord is therefore known as Se�a-naga, as Adi­
puru�a and by many other names.
Devaki therefore prayed, "After many millions of years, when Lord
Brahma comes to the end of his life, the annihilation of the cosmic
manifestation takes place. At that time the five elements-namely earth,
water, fire, air and ether-enter into the mahat-tattva. The mahat-tattva
again enters, by the force of time, into the nonmanifested total material
energy; the total material energy enters into the energetic pradhdna, and
the pradhana enters into You. Therefore after the annihilation of the
whole cosmic manifestation, You alone remain with Your transcendental
name, form, quality and paraphernalia.
238 Srimad-Bhigavatam [Canto 10, Ch. 3

"My Lord, I offer my respectful obeisances unto You because You are
the director of the unmanifested total energy, and the ultimate reservoir
of the material nature. My Lord, the whole cosmic manifestation is under
the influence of time, beginning from the moment up to the duration of
the year. All act under Your direction. You are the original director of
everything and the reservoir of all potent energies."

TEXT 26

�st{ �Sott'ffiil"�
���(ij�
�!1'1f�� ir.f � I
'1'41��
�(' �..ffl 41&.•�·-
�"'

� �� � m ����II
yo 'yarh kalas tasya te 'vyakta-bandho
ce�tam ahu§ ce�tate yena viSvam
nime�adir vatsaranto mahiyarhs
tarh tvesanarh �ema-dhama prapadye

ya�-that which; ayam-this; kdla�-time (minutes, hours, sec­

onds); tasya-of Him; te-o£ You; avyakta-bandho-0 my Lord, You
are the inaugurator of the unmanifested (the original mahat-tattva or
prakrti); ce�tam-attempt or pastimes; ahu�-it is said; ce�tate­
works; yena-by which; vi.Svam-the entire creation; nime�a-adi�­
beginning with minute parts of time; vatsara.anta�-up to the limit of a
year; mahiyan-powerful; tam-unto Your Lordship; tva iSanam­
unto You, the supreme controller; �ema-dhama-the reservoir of all
auspiciousness; prapadye-l offer full surrender.

TRANSLATION
0 inaugurator of the material energy, this wonderful creation
works under the control of powerful time, which is divided into
seconds, minutes, hours and years. This element of time, which
extends for many millions of years, is but another form of Lord
Vifl}u. For Your pastimes, You act as the controller of time, but
Text 26] The Birth of Lord 1\.fl}r;ta 239

You are the reservoir of all good fortune. Let me offer my full
surrender unto Your Lordship.

PURPORT
As stated in the Brahma-samhita (5.52):

yac-cak$ur e$a savita sakala-grahar,uiril

raja samasta-sura-murtir a.Se$a-teja�
yasyajiiaya bhramati sambhrta-kala-cakro
govindam adi-purU$aril tam aham bhajami

"The sun is the king of all planetary systems and has unlimited potency
in heat and light. I worship Govinda, the primeval Lord, the Supreme
Personality of Godhead, under whose control even the sun, which is con­
sidered to be the eye of the Lord, rotates within the fixed orbit of eternal
time." Although we see the cosmic manifestation as gigantic and wonder­
ful, it is within the limitations of kala, the time factor. This time factor is
also controlled by the Supreme Personality of Godhead, as confirmed in
Bhagavad-gita (mayadhyak$er:w prakrti� suyate sa-cardcaram). Pra­
krti, the cosmic manifestation, is under the control of time. Indeed,
everything is under the control of time, and time is controlled by the
Supreme Personality of Godhead. Therefore the Supreme Lord has no
fear of ihe onslaughts of time. Time is estimated according to the move­
ments of the sun (savita). Every minute, every second, every day, every
night, every month and every year of time can be calculated according to
the sun's movements. But the sun is not independent, for it is under
time's control. Bhramati sambhrta-kala-cakra�: the sun moves within
the kala-cakra, the orbit of time. The sun is under the control of time,
and time is controlled by the Supreme Personality of Godhead. Therefore
the Lord has no fear of time.
The Lord is addressed here as avyakta-bandhu, or the inaugurator of
the movements of the entire cosmic manifestation. Sometimes the cosmic
manifestation is compared to a potter's wheel. When a potter's wheel is
spinning, who has set it in motion? It is the potter, of course, although
sometimes we can see only the motion of the wheel and cannot see the
240 Srimad-Bhigavatam [Canto 10, Ch. 3

potter himself. Therefore the Lord, who is behind the motion of the cos­
mos, is called avyakta-bandhu. Everything is within the limits of time,
but time moves under the direction of the Lord, who is therefore not
within time's limit.

TEXT 27

�� ����.mr: qettt'l
�.£..:
.._

�� �����+i� ;n
•
"�"�"�-•�s

�*ql�i� ma;r ttt'4§f41Q

�: � ��� 11�\911

martyo mrtyu-vyala-bhnatt palayan

lokan sarvan nirbhayarh. nddhyagacchat
tvat-paddbjarh. prapya yadrcchayadya
susthatt sete mrtyur asmad apaiti

martyatt-the living entities who are sure to die; mrtyu-vyala­

bh itatt-afraid of the serpent of death; palayan-running (as soon as a
serpent is seen, everyone runs away, fearing immediate death ) ; lokan­
to the different planets; sarvan-all; nirbhayam-fearlessness; na

adhyagacchat-do not obtain; tvat-pada-abjam-of Your lotus feet;

prapya-obtaining the shelter; yadrcchaya-by chance, by the mercy of
Your Lordship and Your representative, the spiritual master {guru-krpa,
kmw-krpa); adya-presently; su -sthatt-being undisturbed and men­
tally composed; sete-are sleeping; m rtyutt-death; asmat-from those
persons; apaiti-Hees.

TRANSLATION
No one in this material world has become free from the four
principles birth, death, old age and disease, even by fleeing to
various planets. But now that You have appeared, My Lord, death is
fleeing in fear of You, and the living entities, having obtained
shelter at Your lotus feet by Your mercy, are sleeping in full
mental peace.
Text 27) The Birth of Lord �'�a 241

PURPORT
There are different categories of living entities, but everyone is afraid
of death. The highest aim of the karmis is to be promoted to the higher,
heavenly planets, where the duration of life is very long. As stated in
Bhagavad-gita (8.17), sahasra-yuga-paryantam ahar yad brahmar;w
vidu/:1,: one day of Brahma equals 1,000 yugas, and each yuga consists of
4,300,000 years. Similarly, Brahma has a night of 1,000 times 4,300,000
years. In this way, we may calculate Brahma's month and year, but even
Brahma, who lives for millions and millions of years (dvi-parardha­
kdla), also must die. According to Vedic sastra, the inhabitants of the
higher planetary systems live for 10,000 years, and just as Brahma's day
is calculated to equal 4,300,000,000 of our years, one day in the higher
planetary systems equals six of our months. Karmis, therefore, try for
promotion to the higher planetary systems, but this cannot free them
from death. In this material world, everyone from Brahma to the insig­
nificant ant must die. Therefore this world is called martya-loka. As
Kr!?J;la says in
Bhagavad-gita (8.16), abrahma-bhuvanal lokd/:1, punar
avartino 'rjuna: as long as one is within this material world, either on
Brahmaloka or on any other loka within this universe, one must undergo
the kdla-cakra of one life after another (bhatva bhatva praliyate). But if
one returns to the Supreme Personality of Godhead (yad gatva na
nivartante), one need not reenter the limits of time. Therefore, devotees
who have taken shelter of the lotus feet of the Supreme Lord can sleep
very peacefully with this assurance from the Supreme Personality of
Godhead. As confirmed in Bhagavad-gita (4.9), tyaktva deham punar
janma naiti: after giving up the present body, a devotee who has under­
stood Kr!?I;la as He is need not return to this material world.
The constitutional position for the living entity is eternity (na hanyate
hanyamane sarire, nitya/:1, sasvato yam). Every living entity is eternal.
But because of having fallen into this material world, one wanders
within the universe, continually changing from one body to another.
Caitanya Mahaprabhu says:

brahmar:u;la bhramite kona bhagyavan jiva

guru-kmta prasade paya bhakti-lata-bija
(Cc. Madhya 19.151)
242 Srimad-Bhigavatam [Canto 10, Ch. 3

Everyone is wandering up and down within this universe, but one who is
sufficiently fortunate comes in contact with l<r�I;ta consciousness, by the
mercy of the spiritual master, and takes to the path of devotional service.
Then one is assured of eternal life, with no fear of death. When l<r�I;ta
appears, everyone is freed from fear of death, yet Devaki felt, "We are
still afraid of Kamsa, although You have appeared as our son." She was
more or less bewildered as to why this should be so, and she appealed to
the Lord to free her and Vasudeva from this fear.
In this connection, it may be noted that the moon is one of the
heavenly planets. From the Vedic literature we understand that one who
goes to the moon receives a life with a duration of ten thousand years in
which to enjoy the fruits of pious activities. If our so-called scientists are
going to the moon, why should they come back here? We must conclude
without a doubt that they have never gone to the moon. To go to the
moon, one must have the qualification of pious activities. Then one may
go there and live. If one has gone to the moon, why should he return to
this planet, where life is of a very short duration?

TEXT 28

� �er.
'
qH1§}4ij�k¥4\JIIiil-
� � 4!�ttN'II('{�W I
��&lf��
� � +4i('{t�li �: ����II

sa tvam ghorad ugrasendtmajan nas

trahi trastan bhrtya-vitrasa-hasi
rupam cedam paur�am dhyana-dh�TJyam
rna pratya�am mamsa-drsam kr�i§!ha/:l

sa/:1,-Your Lordship; tvam-You; ghordt-terribly fierce; ugrasena­

atmajat-from the son of Ugrasena; na/:1,-us; trahi-kindly protect;
trastan-who are very much afraid (of him); bhrtya-vitrasa-ha asi­
You are naturally the destroyer of the fear of Your servants; rapam-in
Your Vi�I;tU form; ca-also; idam-this; pau�am-as the Supreme
Personality of Godhead; dhyana-dh�TJyam-who is appreciated by
Text 28] The Birth of Lord :Kf'il}.a 243

meditation; md-not; p ratya�am-directly visible; mdmsa-drsam-to

those who see with their material eyes; kr$�1M�-please be.

TRANSLATION
My Lord, because You dispell all the fear of Your devotees, I re­
quest You to save us and give us protection from the terrible fear
of Kalhsa. Your form as Vilji}.U, the Supreme Personality of God­
head, is appreciated by yogis in meditation. Please make this form
invisible to those who see with material eyes.

PURPORT
The word dhyana-dh�r;tyam is significant in this verse because the
form of Lord Vi�1,1u is meditated upon by yogis (dhyanavasthita-tad­
gatena manasa pa§yanti yam yogina�). Devaki requested the Lord, who
had appeared as Vi�1,1u, to conceal that form, for she wanted to see the
Lord as an ordinary child, like a child appreciated by persons who have
material eyes. Devaki wanted to see whether the Supreme Personality of
Godhead had factually appeared or she was dreaming the Vi�I,lU form. If
Kamsa were to come, she thought, upon seeing the Vi�1,1u form he would
immediately kill the child, but if he saw a human child, he might recon­
sider. Devaki was afraid of Ugrasena-atmaja; that is, she was afraid not
of Ugrasena and his men, but of the son of Ugrasena. Thus she requested
the Lord to dissipate that fear, since He is always ready to give protection
(abhayam) to His devotees. "My Lord," she prayed, "I request You to
save me from the cruel hands of the son of Ugrasena, Kamsa. I am pray­
ing to Your Lordship to please rescue me from this fearful condition be­
cause You are always ready to give protection to Your servitors." The
Lord has confirmed this statement in the Bhagavad-gita by assuring
Arjuna, "You may declare to the world, My devotee shall never be
vanquished."
While thus praying to the Lord for rescue, mother Devaki expressed
her motherly affection: "I understand that this transcendental form is
generally perceived in meditation by the great sages, but I am still afraid
because as soon as Kamsa understands that You have appeared, he might
harm You. So I request that for the time being You become invisible to
244 Srimad-Bhigavatam [Canto 10, Ch. 3

our material eyes." In other words, she requested the Lord to assume the
form of an ordinary child. "My only cause of fear from my brother
Kamsa is due to Your appearance. My Lord Madhusiidana, Kamsa may
know that You are already horn. Therefore I request You to conceal this
four-armed form of Your Lordship, which holds the four symbols of
Vi�r;m-namely the conchshell, the disc, the club and the lotus flower.
My dear Lord, at the end of the annihilation of the cosmic manifestation,
You put the whole universe within Your abdomen; still, by Your
unalloyed mercy, You have appeared in my womb. I am surprised that
You imitate the activities of ordinary human beings just to please Your
devotee."
Devaki was so afraid of Kamsa that she could not believe that Karilsa
would he unable to kill Lord Vi�J}.u, who was personally present. Out of
motherly affection, therefore, she requested the Supreme Personality of
Godhead to disappear. Although because of the Lord's disappearance
Kamsa would harass her more and more, thinking that the child horn of
her was hidden somewhere, she did not want the transcendental child to
he harassed and killed. Therefore she requested Lord Vi�J}.u to disappear.
Later, when harassed, she would think of Him within her mind.

TEXT 29

�ij�qm�,·��,
smD'da
�: �: ������
janma te mayy asau papo
ma vidyan madhusadana
samudvije bhavad-dhetob,
kamsad aham adhira-dhib,

janma-the birth; te-o£ Your Lordship; mayi-in my (womb);

asau-that Kamsa; pdpab,-extremely sinful; md vidyat-may he un­
able to understand; madhusildana-0 Madhusiidana; samudvije-1 am
full of anxiety; bhavat he tob,-because of Your appearance; kamsdt­
-

hecause of Kamsa, with whom I have had such had experience; aham-
1; adhira-dhib,-have become more and more anxious.
Text 30] The Birth of Lord �l}a 245

TRANSLATION
0 Madhusudana, because of Your appearance, I am becoming
more and more anxious in fear of Karllsa. Therefore, please ar­
range for that sinful K.amsa to be unable to understand that You
have taken birth from my womb.

PURPORT
Devaki addressed the Supreme Personality of Godhead as Madhu­
sudana. She was aware that the Lord had killed many demons like
Madhu who were hundreds and thousands of times more powerful than
Karhsa, yet because of affection for the transcendental child, she believed
that Kamsa could kill Him. Instead of thinking of the unlimited power of
the Lord, she thought of the Lord with affection, and therefore she re­
quested the transcendental child to disappear.

TEXT 30
•
t:::.
"'
��
q
'3'""'""'Q ((
.... 1q:Qkfl'it�l �qf(�t��� I
�
........,.
..., _...,,...a:
... Q
•

��oqtf141�N«<i� �� ���II� oil

upasamhara viSviitmann
ado rupam alaukikam
sankha-cakra-gadd-padma­
sriya i�!am catur-bhujam

upasamhara-withdraw; vi.Svatman-0 all-pervading Supreme Per­

sonality of Godhead; ada�-that; rupam-form; alaukikam-which is
unnatural in this world; sankha-cakra-gadd-padma-of the conchshell,
disc, club and lotus; sriya-with these opulences; j��a-m-decorated;
catu�-bhujam-four hands.

TRANSLATION
0 my Lord, You are the all-pervading Supreme Personality of
Godhead, and Your transcendental four-armed form, holding
conchshell, disc, club and lotus, is unnatural for this world. Please
246 Srimad-Bhigavatam [Canto 10, Ch. 3

withdraw this form [and become just like a natural human child so
that I may try to hide You somewhere].

PURPORT
Devaki was thinking of hiding the Supreme Personality of Godhead
and not handing Him over to Kamsa as she had all her previous children.
Although Vasudeva had promised to hand over every child to Kamsa,
this time he wanted to break his promise and hide the child somewhere.
But because of the Lord's appearance in this surprising four-armed
form, He would be impossible to hide.

TEXT 31

ft� � � Pt�11 � .
..

'"'

�rr.:�l��'lfilm
:tl ��: 1RT ��I
�m����-
� �� ffi� f{ ffil_ II�� II
viSvarh yad etat sva-tanau niSante
yathavakaSam pu�ab- paro bhavan
bibharti so 'yam mama garbhago 'bhad
aho nr-lokasya vU;lambanam hi tat

viSvam-the entire cosmic manifestation; yat etat-containing all

moving and nonmoving creations; sva-tanau-within Your body;
niSa-ante-at the time of devastation; yatha-avakasam-shelter in
Your body without difficulty; purz�ab,-the Supreme Personality of
Godhead; parab,-transcendental; bhavan-Your Lordship; bibharti­
keep; sab,-that (Supreme Personality of Godhead); ayam-this form;
mama-my; garbha-gab,-came within my womb; abhat-it so hap­
pened; aho-alas; nr-lokasya-within this material world of living en­
tities; vU;lambanam-it is impossible to think of; hi-indeed; tat-that
(kind of conception).
TRANSLATION
At the time of devastation, the entire cosmos, containing all cre­
ated moving and nonmoving entities, enters Your transcendental
Text 31] The Birth of Lord �lfJ;l& . 247

body and is held there without difficulty. But now this transcen­
dental form has taken birth from my womb. People will not be
able to believe this, and I shall become an object of ridicule.

PURPORT
As explained in Caitanya-caritamrta, loving service to the Personality
of Godhead is of two different kinds: aiSvarya-purr,w, full of opulence,
and aiSvarya-sithila, without opulence. Real love of Godhead begins with
aiSvarya-sithila, simply on the basis of pure love.

premafijana-cchurita-bhakti-vilocanena
santab- sadaiva hrdaye$u vilokayanti
yam syamasundaram acintya-gur,w-svaruparil
govindam adi-pu�aril tam aham bhajami
(Brahma-samhita 5.38)

Pure devotees, whose eyes are anointed with the ointment of premd,
love, want to see the Supreme Personality of Godhead as Syamasundara,
Muralidhara, with a flute swaying in His two hands. This is the form
available to the inhabitants of V:rndavana, who are all in love with the
Supreme Personality of Godhead as Syamasundara, not as Lord Vi�I)u,
Narayal).a, who is worshiped in Vaikul).tha, where the devotees admire
His opulence. Although Devaki is not on the V:rndavana platform, she is
near the V:rndavana platform. On the V:rndavana platform the mother of
l(:r�I).a is mother Yasoda, and on the Mathurii a�d Dvaraka platform the
mother of K:r�I).a is Devaki. In Mathura and Dvaraka the love for the
Lord is mixed with appreciation of His opulence, but in V:rndavana the
opulence of the Supreme Personality of Godhead is not exhibited.
There are five stages of loving service to the Supreme Personality of
Godhead - san ta, da.sya, sakhya, vatsalya and madhurya. Devaki is on
the platform of vatsalya. She wanted to deal with her eternal son, l(:r�I).a,
in that stage of love, and therefore she wanted the Supreme Personality
of Godhead to withdraw His opulent form of Vi�I).u. Srila Visvanatha
Cakravarti 'fhakura illuminates this fact very clearly in his explanation
of this verse.
Bhakti, bhagavan and bhakta do not belong to the material world.
This is confirmed in Bhagavad-gita (14.26):
248 Srimad-Bhagavatam [Canto 10, Ch. 3

mam ca yo 'vyabhicarer;ta
bhakti-yogena sevate
sa gur;tan samatityaitan
brahma-bhayaya kalpate

"One who engages in the spiritual activities of unalloyed devotional ser­

vice immediately transcends the modes of material nature and is elevated
to the spiritual platform." From the very beginning of one's transactions
in bhakti, one is situated on the transcendental platform. Vasudeva and
Devaki, therefore, being situated in a completely pure devotional state,
are beyond this material world and are not subject to material fear. In the
transcendental world, however, because of pure devotion, there is a simi­
lar conception of fear, which is due to intense love.
As stated inBhagavad-gita (bhaktya mam abhijanati yavan ya.S casmi
tattvataM and as confirmed in Srimad-Bhagavatam (bhaktyaham ekaya
grahya/:1,), without bhakti one cannot understand the spiritual situation
of the Lord. Bhakti may be considered in three stages, called gur;ti-bhata,
pradhani-bhata and kevala, and according to these stages there are three
divisions, which are called jiidna, jiidnamay'i and rati, or premd-that is,
simple knowledge, love mixed with knowledge, and pure love. By simple
knowledge, one can perceive transcendental bliss without variety. This
perception is called mana-bhati. When one comes to the stage of
jiidnamay'i, one realizes the transcendental opulences of the Personality
of Godhead. But when one reaches pure love, one realizes the transcen­
dental form of the Lord as Lord Kr!?f;ia or Lord Rama. This is what is
wanted. Especially in the madhurya-rasa, one becomes attached to the
Personality of Godhead (sr'i-vigraha-n�tha-rapcldi). Then loving trans­
actions between the Lord and the devotee begin.
The special significance of Kr!?�;ia's bearing a flute in His hands in Vra­
jabhiimi, V:rndavana, is described as madhuri ...virajate. The form of
the Lord with a flute in His hands is most attractive, and the one who is
most sublimely attracted is Srimati Radhara1;1i, Radhika. She enjoys
supremely blissful association with Kr!?f;la. Sometimes people cannot
understand why Radhika's name is not mentioned in Srimad­
Bhagavatam. Actually, however, Radhika can be understood from the
word arcldhana, which indicates that She enjoys the highest loving
affairs with Kr!?f;ia.
Text 32] The Birth of Lord Kr•�a 249

Not wanting to be ridiculed for having given birth to Vi,J,lu, Devaki

wanted �'1,1a, with two hands, and therefore she requested the Lord to
change His form.

TEXT 32

���R
-�<:' " �..,.;. "
\Cffi
�+i!:t if�: 'lf�:
�
�·'f.i·�'i � I

� �T ;nq Sf:stlqRt«i(!+t'1 : II�' II

sri-bhagavan uvdca
tvam eva purva-sarge 'bhub,
prsnib, svayambhuve sati
tadayam sutapa nama
prajapatir akalm�ab,

sri-bhagavan uvaca-the Supreme Personality of Godhead said to

Devaki; tvam-you; eva-indeed; purva-sarge-in a previous millen­
nium; abhab,-became; prsnib,-by the name P:rsni; svayambhuve-the
millennium of Svayambhuva Manu; sati-0 supremely chaste; tadd-at
that time; ayam-Vasudeva; sutapd-Sutapli; nama-by the name;
prajapatib,-a Prajapati; akal�ab,-a spotlessly pious person.

TRANSLATION
The Supreme Personality of Godhead replied: My dear mother,
best of the chaste, in your previous birth, in the Sviyambhuva
millennium, you were known as P:rsni, and Vasudeva, who was the
most pious Prajipati, was named Sutapi.

PURPORT

The Supreme Personality of Godhead made it clear that Devaki had

not become His mother only now; rather, she had been His mother pre­
viously also. �,J,la is eternal, and His selection of a father and mother
from among His devotees takes place eternally. Previously also, Devaki
had been the Lord's mother and Vasudeva the Lord's father, and they
were named P:rsni and Sutapa. When the Supreme Personality of God­
head appears, He accepts His eternal father and mother, and they accept
250 Srimad-Bhagavatam [Canto 10, Ch. 3

.Kr�Qa as their son. This pastime takes place eternally and is therefore
called nitya-lila. Thus there was no cause for surprise or ridicule. As
confirmed by the Lord Himself in Bhagavad-gitd (4.9):

janma karma ca me divyam

evam yo vetti tattvata�
tyaktva deham punar janma
naiti miim eti so 'rjuna

"One who knows the transcendental nature of My appearance and ac­

tivities does not, upon leaving the body, take his birth again in this ma­
terial world, but attains My eternal abode, 0 Arjuna." One should try to
understand the appearance and disappearance of the Supreme Per­
sonality of Godhead from Vedic authorities, not from imagination. One
who follows his imaginations about the Supreme Personality of Godhead
is condemned.
avajananti mam mW)ha
miinU$irh tanum asritam
param bhavam ajananto
mama bhata-mahesvaram
(Bg. 9.11)

The Lord appears as the son of His devotee by His param bhavam. The
word bhava refers to the stage of pure love, which has nothing to do with
material transactions.
TEXT 33
.�
� '""{'

I
�Pnr�.!i.l!' st:::iil«•• � �:
Si�iiii;.ns.IISiii: � m (fq: II��II

yuvam vai brahma1Jiid�1au

praja-sarge yada tata�
sanniyamyendriya-gramam
tepathe paramam tapa�

yuvam-both of you (P:rsni and Sutapa); vai indeed; brahmar;ul

-

dd�1au-ordered by Lord Brahma (who is known as Pitamaha, the

Text 33] The Birth of Lord Kf11�a 251

father of the Prajilpatis); praja-sarge-in the creation of progeny;

yadtl-when; tatab.-thereafter; sanniyamya-keeping under full con­
trol; indriya-gramam-the senses; tepathe-underwent; paramam­
very great; tapab.-austerity.

TRANSLATION
When both of you were ordered by Lord Brahmi to create prog­
eny, you first underwent severe austerities by controlling your
senses.

PURPORT
Here is an instruction about how to use one's senses to create progeny.
According to Vedic principles, before creating progeny one must fully
control the senses. This control takes place through the garbhadhana­
sarilskara. In India there is great agitation for birth control in various
mechanical ways, but birth cannot be mechanically controlled. As stated
in Bhagavad-gita (13.9), janma-mrtyu-jara-vyadhi-dub.kha-do$iinu­
darsanam: birth, death, old age and disease are certainly the primary
distresses of the material world. People are trying to control birth, but
they are not able to control death; and if one cannot control death, one
cannot control birth either. In other words, artificially controlling birth is
not any more feasible than artificially controlling death.
According to Vedic civilization, procreation should not be contrary to
religious principles, and then the birthrate will be controlled. As stated
in Bhagavad-gita (7 .11), dharmaviruddho bhate$U kamo 'smi: sex not
contrary to religious principles is a representation of the Supreme Lord.
People should be educated in how to give birth to good children through
sarilskaras, beginning with the garbhadhana-sarilskara; birth should not
be controlled by artificial means, for this will lead to a civilization of
animals. If one follows religious principles, he automatically practices
birth control because if one is spiritually educated he knows that the
aftereffects of sex are various types of misery (bahu-dub.kha-bh4ja).
One who is spiritually advanced does not indulge in uncontrolled sex.
Therefore, instead of being forced to refrain from sex or refrain from
giving birth to many children, people should be spiritually educated, and
then birth control will automatically follow.
252 Srimad-Bhigavatam [Canto 10, Cb. 3

If one is determined to make spiritual advancement, he will not beget

a child unless able to make that child a devotee. As stated in Srimad­
Bhagavatam (5.5.18), pita na sa sydt: one should not become a father
unless one is able to protect his child from mrtyu, the path of birth and
death. But where is there education about this? A responsible father
never begets children like cats and dogs. Instead of being encouraged to
adopt artificial means of birth control, people should be educated in
"Kr�:Q.a consciousness because only then will they understand their re­
sponsibility to their children. If one can beget children who will be
devotees and be taught to turn aside from the path of birth and death
(mrtyu-samsdra-vartmani), there is no need of birth control. Rather, one
should be encouraged to beget children. Artificial means of birth control
have no value. Whether one begets children or does not, a population of
men who are like cats and dogs will never make human society happy. It
is therefore necessary for people to be educated spiritually so that instead
of begetting children like cats and dogs, they will undergo austerities to
produce devotees. This will make their lives successful.

TEXTS 34-35
(' � ('
Cf'f�l<:tqfu+tq¥41lfii�!JI1f� I
�
_,('t�l'ft'l¥41"fl
""" ����:
II� 'd II "'
�
·q �._,�� '11"11wt 1..<:t'l'il¥4�I

�fiofqottM�I(l(liq�u--6'i �I
�: ��'Jq:r;:m �l(���: ���'-\11
var�a-vdtdtapa-hima­
gharma-kala-guT,Uin anu
sahamdnau svdsa-rodha­
vinirdhata-mano-malau

sin;ta-parT,Uinilaharav
upa§antena cetasd
matta� kaman abhipsantau
mad-arddhanam ihatu�

m�-the rain; vdta-strong wind; dtapa-strong sunshine; hima­

severe cold; gharma-heat; kala-guT,Uin anu-according to seasonal
Text 35] The Birth of Lord �lill,la 253

changes; sahamanau-by enduring; svasa-rodha-by practicing yoga,

controlling the breath; vinirdhata-the dirty things accumulated in the
mind were completely washed away; mana�-malau-the mind became
clean, free from material contamination; si71W-rejected, dry; pa71W­
leaves from the trees; anila-and air; aharau-eating; upa5antena­
peaceful; cetasa-with a fully controlled mind; matta�-from Me;
kaman abhipsantau-desiring to beg some benediction; mat-My;
aradhanam-worship; ihatu�-you both executed.

TRANSLATION
My dear father and mother, you endured rain, wind, strong sun,
scorching heat and severe cold, suffering all sorts of inconve­
nience according to different seasons. By practicing pril,liyima to
control the air within the body through yoga, and by eating only
air and dry leaves fallen from the trees, you cleansed from your
minds all dirty things. In this way, desiring a benediction from Me,
you worshiped Me with peaceful minds.

PURPORT
Vasudeva and Devaki did not obtain the Supreme Personality of God­
head as their son very easily, nor does the Supreme Godhead accept
merely anyone as His father and mother. Here we can see how Vasudeva
and Devaki obtained K:r�Qa as their eternal son. In our own lives, we are
meant to follow the principles indicated herewith for getting good
children. Of course, it is not possible for everyone to get K:r�Qa as his son,
hut at least one can get very good sons and daughters for the benefit of
human society. In Bhagavad-gita it is said that if human beings do not
follow the spiritual way of life, there will he an increase of va11Ul­
sarikara population, population begotten like cats and dogs, and the en­
tire world will become like hell. Not practicing K:r�Qa consciousness hut
simply encouraging artificial means to check the population will he
futile; the population will increase, and it will consist of va71W-sarikara,
unwanted progeny. It is better to teach people how to beget children not
like hogs and dogs, hut in controlled life.
Human life is meant not for becoming a hog or dog, hut for tapo
divyam, transcendental austerity. Everyone should he taught to undergo
254 Srimad-Bhigavatam [Canto 10, Ch. 3

tapasya. Although it may not he possible to undergo tapasya

austerity,
§astra has given an opportunity for a
like that of Pfsni and Sutapa, the
method of tapasya very easy to perform-the sarikirtana movement.
One cannot expect to undergo tapasya to get Kt�Q.a as one's child, yet
simply by chanting the Hare Kt�Q.a mahd-mantra (kirtanad eva
kmwsya), one can become so pure that one becomes free from all the
contamination of this material world (mukta-sangaM and goes hack
home, hack to Godhead (param vrajet). The Kt�Q.a consciousness move­
ment, therefore, is teaching people not to adopt artificial means of happi­
ness, hut to take the real path of happiness as prescribed in the §astra­
the chanting of the Hare Kt�Q.a mantra-and become perfect in every
aspect of material existence.

TEXT 36
•

�
�

evam vam tapyatos tivram

tapa/:t parama-d�karam
divya-var$a-sahasrar;ti
dviidaSeyur mad-atmano/:t

evam-in this way; vam-for both of you; tapyato/:t-executing

austerities; tivram-very severe; tapa /:t-austerity; parama-d�ka­
ram-extremely difficult to execute; divya-var$a-celestial years, or
years counted according to the higher planetary system; sahasrdr;ti­
thousand; dvdda5a-twelve; iyu /:t-passed; mat dtmano/:t-simply
-

engaged in consciousness of Me.

TRANSLATION
Thus you spent twelve thousand celestial year• perform­
ing difficult activities of tapuya in consciousness of Me [K:rtl}a
consciousness].
TEXTS 37-38

�� �
��S(+UJwtT cr�ir I
����=ill���: 11�\911
Text 38] The Birth of Lord �11t:ta 255

.
nT "" "
ft1'7Y
sn�R1 ....
a:
t��m ��: �qm,�ffi��'"' 1
� � � �) qt �: wr: ������
tada vam parit�to 'ham
amunii vap�anaghe
tapasii sraddhaya nityam
bhaktya ca hrdi bhiivita/:l

praduriisam varada-rtuJ,
yuvayo/:l kiima-ditsaya
vriyatiim vara ity ukte
miidrso vam vrta/:l suta/:l

tadd-then (after the expiry of twelve thousand celestial years);

viim-with both of you; parit�ta/:l aham-I was very much satisfied;
amuna-by this; vap�a-in this form as .K.t�l).a; anaghe-0 My dear
sinless mother; tapasa-by austerity; sraddhaya-by faith; nityam­
constantly (engaged); bhaktya-by devotional service; ca-as well as;
hrdi-within the core of the heart; bhiivita/:l-fixed (in determination);
priiduriisam-appeared before you (in the same way); vara-da-rat-the
best of all who can bestow benedictions; yuvayo/:l-of both of you;
kiima-ditsayii-wishing to fulfill the desire; vriyatiim-asked you to
open your minds; vara/:l-for a benediction; iti ukte-when you were re­
quested in this way; miidrsa/:l-exactly like Me; viim-of both of you;
vrta/J-was asked; suta/:l-as Your son (you wanted a son exactly like
Me).
TRANSLATION
0 sinless mother Devaki, after the expiry of twelve thousand
celestial years, in which you constantly contemplated Me within
the core of your heart with great faith, devotion and austerity, I
was very much satisfied with you. Since I am the best of all
bestowers of benediction, I appeared in this same form as �ft:'B to
ask you to take from Me the benediction you desired. You then ex­
pressed your desire to have a son exactly like Me.

PURPORT
Twelve thousand years on the celestial planets is not a very long time
for those who live in the upper planetary system, although it may be very
256 Srimad-Bhagavatam (Canto 10, Cb. 3

long for those who live on this planet. Sutapa was the son of Brahma, and
as we have already understood from Bhagavad-gita (8.17), one day of
Brahma equals many millions of years according to our calculation
(sahasra-yuga-paryantam ahar yad brahmar:w vidub,). We should be
careful to understand that to get .Kr�:Q.a as one's son, one must undergo
such great austerities. If we want to get the Supreme Personality of God­
head to become one of us in this material world, this requires great
penance, but if we want to go back to .Kr�:Q.a (tyaktvii deham punar
janma naiti miim eti so 'rjuna), we need only understand Him and love
Him. Through love only, we can very easily go back home, back to God­
head. Sri Caitanya Mahaprabhu therefore ,declared, premii pum-artho
mahan: love of Godhead is the highest achievement for anyone.
As we have explained, in worship of the Lord there are three stages­
jfiiina, jnanamayi and rati, or love. Sutapa and his wife, Prsni, in­
augurated their devotional activities on the basis of full knowledge.
Gradually they developed love for the Supreme Personality of Godhead,
and when this love was mature, the Lord appeared as Vi�:Q.u, although
Devaki then requested Him to assume the form of .Kr�:Q.a. To love the
Supreme Personality of Godhead more, we want a form of the Lord like
K{�:Q.a or Rama. We can engage in loving transactions with .Kr�Qa
especially.
In this age, we are all fallen, but the Supreme Personality of Godhead
has appeared as Caitanya Mahaprabhu to bestow upon us love of Godhead
directly. This was appreciated by the associates of Sri Caitanya
Mahaprabhu. Riipa Gosvami said:

namo maha-vadanyaya
kmuz-prema-pradaya te
kr$1Jiiya kmw-caitanya-
namne gaura-tvi$e nafflfl/:t

In this verse, Sri Caitanya Mahaprabhu is described as maha-vadanya,

the most munificent of charitable persons, because He gives .Kr�Qa so
easily that one can attain .Kr�Qa simply by chanting the Hare .Kr�:Q.a
maha-mantra. We should therefore take advantage of the benediction
given by Sri Caitanya Mahaprabhu, and when by chanting the Hare
.Kr�:Q.a mantra we are cleansed of all dirty things (ceto-darpar,w­
miirjanam), we shall be able to understand very easily that .Kr�:Q.a is the
Text 39] The Birth of Lord Knl}.a 257

only object of love (kirtanad eva kr�r:msya mukta-sanga� pararh

vrajet).
Therefore, one need not undergo severe penances for many thousands
of years; one need only learn how to love Kr!?I;la and be always engaged in
His service (sevonmukhe hi jihvadau svayam eva sphuraty adaM. Then
one can very easily go back home, back to Godhead. Instead of bringing
the Lord here for some material purpose, to have a son or whatever else,
if we go back home, back to Godhead, our real relationship with the Lord
is revealed, and we eternally engage in our eternal relationship. By
chanting the Hare Kr!?I;la mantra, we gradually develop our eternal rela­
tionship with the Supreme Person and thus attain the perfection called
svarupa-siddhi. We should take advantage of this benediction and go
back home, back to Godhead. Srila Narottama dasa 'fhakura has
therefore sung, patita-pavana-hetu tava avatara: Caitanya Mahaprabhu
appeared as an incarnation to deliver all fallen souls like us and directly
bestow upon us love of Godhead. We must take advantage of this great
benediction of the great Personality of Godhead.

TEXT 39

3l����R4"��� :q �I
;r �� 1f �mrt "'*"
G>!f4 " ¥t'r"'"''
l 4 1 II�� II
4 ...... ......

aj�ta-gramya-v�ayav
anapatyau ca dam-pati
na vavrathe 'pavargarh me
mohitau deva-mayaya

aj�ta-gramya-v�ayau-for sex life and to beget a child like Me;

anapatyau-because of possessing no son; ca-also; dam-pan-both
husband and wife; na-never; vavrathe-asked for (any other benedic­
tion); apavargam-liberation from this world; me-from Me;
mohitau-being so much attracted; deva-mayaya-by transcendental
love for Me (desiring Me as your beloved son).

TRANSLATION
Being husband and wife but always sonless, you were attracted
by sexual desires, for by the influence of devamiyi, transcendental
258 Srimad-Bhagavatam [Canto 10, Ch. 3

love, you wanted to have Me as your son. Therefore you never

desired to be liberated from this material world.

PURPORT
Vasudeva and Devaki had been dam-pat'i, husband and wife, since the
time of Sutapa and P:rsni, and they wanted to remain husband and wife
in order to have the Supreme Personality of Godhead as their son. This
attachment came about by the influence of devamayii. Loving l(r�I).a as
one's son is a Vedic principle. Vasudeva and Devaki never desired any­
thing but to have the Lord as their son, yet for this purpose they ap­
parently wanted to live like ordinary grhasthas for sexual indulgence.
Although this was a transaction of spiritual potency, their desire appears
like attachment for sex in conjugal life. If one wants to return home,
back to Godhead, one must give up such desires. This is possible only
when one develops intense love for the Supreme Personality of Godhead.
Sri Caitanya Mahaprabhu has said:

n4kiiicanasya bhagavad-bhajanonmukhasya
piiram param jigam4or bhava-siigarasya
(Cc. Madhya 11.8)

If one wants to go back home, back to Godhead, one must be n4kiiicana,

free from all material desires. Therefore, instead of desiring to have the
Lord come here and become one's son, one should desire to become free
from all material desires (anyabhilii§itii-sunyam) and go back home,
back to Godhead. Sri Caitanya Mahaprabhu teaches us in His Sik:;d{;taka:

na dhanam na janam na sundarim

kavitiim vii jagad-iSa kiimaye
mama janmani janmaniSvare
bhavatiid bhaktir ahaituki tvayi

"0 almighty Lord, I have no desire to accumulate wealth, nor do I desire

beautiful women, nor do I want any number of followers. I only want
Your causeless devotional service, birth after birth." One should not ask
the Lord to fulfill any materially tainted desires.
Text 41] The Birth of Lord �,l}a 259

TEXT 40

� � �tiT � +ifflt!ii �� I
�
� • �S
��� �� SfiH¥4'11��� ll�oll
• �
ftt'sii'P'I'Ian�a

gate mayi yuvam labdhva

varam mat-sadrsam sutam
gramyan bhogan abhunjatham
yuvam prapta-manorathau

gate mayi-after My departure; yuvam-both of you (husband and

wife); labdhva-after receiving; varam-the benediction of (having a
son); mat-sadrsam-exactly like Me; sutam-a son; gramyan bhogan­
engagement in sex; abhunjatham-enjoyed; yuvam-both of you;
prdpta-having been achieved; manorathau-the desired result of your
aspirations.

TRANSLATION
After you received that benediction and I disappeared, you
engaged yourselves in sex to have a son like Me, and I fulfilled
your desire.

PURPORT
According to the Sanskrit dictionary Amara-kosa, sex life is also called
gramya-dharma, material desire, but in spiritual life this gramya­
dharma, the material desire for sex, is not very much appreciated. If one
has a tinge of attachment for the material enjoyments of eating, sleeping,
mating and defending, one is not n�kiricana. But one really should be
n�kincana. Therefore, one should be free from the desire to beget a
child like �,:r;ta by sexual enjoyment. This is indirectly hinted at in this
verse.

TEXT 41

-31t-;--,;:q�a....;¥i � ��: � 1
3Tt �m �� 'lf� �16 �: ������
260 Srimad-Bhagavatam [Canto 10, Ch. 3

admvan yatamarh loke

silaudarya-guT;Uli� samam
aharh suto vam abhavarh
prsnigarbha iti sruta�

admva-not finding; anyatamam-anyone else; loke-in this world;

sila-audarya-guT;Uli�-with the transcendental 'qualities of good char­
acter and magnanimity; samam-equal to you; aham-1; suta�-the
son; vam-of both of you; abhavam-became; prsni-garbha�-cele­
brated as horn of Prsni; iti-thus; sruta�-1 am known.

TRANSLATION
Since I found no one else as highly elevated as you in simplicity
and other qualities of good character, I appeared in this world as
Pt8nigarbha, or one who is celebrated as having taken birth from
Ptsni.

PURPORT
In the Tretii-yuga the Lord appeared as Prsnigarhha. Srila Visvanatha
Cakravarti 'fhakura says, prsnigarbha iti so 'yam treta-yugavataro
la�yate.

TEXT 42

� ��o:u�¥tR�uue eti� 1
� � W(atmi) cWi;f���� �: ll'ci�ll
tayor varh punar evaham
adityam dsa kaSyapat
upendra iti vikhyato
vamanatvdc ca vamana�

tayo�-of you two, husband and wife; vam-in both of you; puna�
eva-even again; aham-1 Myself; adityam-in the womb of Aditi;
dsa-appeared; kaSyapat-by the semen of Kasyapa Muni; upendra�­
by the name Upendra; iti-thus; vikhyata�-celebrated; vamanatvat
ca-and because of being a dwarf; vamana�-1 was known as Vamana.
Text 43] The Birth of Lord Krfl!J.la 261

TRANSLATION
In the next millennium, I again appeared from the two of you,
who appeared as My mother, Aditi, and My father, KaSyapa. I was
known as Upendra, and because of being a dwarf, I was also known
asVimana.
TEXT 43

���5{����1
� �t��4��q � it � m ll'd� n
trtiye 'smin bhave 'ham vai
tenaiva vapU$dtha vam
jato bhuyas tayor eva
satyam me vyahrtam sati

t rtiye-for the third time; asmin bhave-in this appearance (as

Kr!?:t:ta); aham-I Myself; vai-indeed; tena-with the same per­
sonality; eva-in this way; vap�a -by the form; atha-as; vam-of
both of you; jata � -born; bhuya � -again; tayo� -of both of you;
eva-indeed; satyam- take as truth; me- My; vyahrtam-words;
sati-0 supremely chaste.

TRANSLATION
0 supremely chaste mother, I, the same personality, have now
appeared of you both as your son for the third time. Take My
words as the truth.
PURPORT
The Supreme Personality of Godhead chooses a mother and father
from whom to take birth again and again. The Lord took birth originally
from Sutapa and P:rsni, then from Kasyapa and Aditi, and again from the
same father and mother, Vasudeva and Devaki. "In other appearances
also," the Lord said, "I took the form of an ordinary child just to become
your son so that we could reciprocate eternal love." Jiva Gosvami has ex­
plained this verse in his Km,ta-sandarbha, Ninety-sixth Chapter, where
he notes that in text 37 the Lord says, amuna vap�a, meaning "by this
same form." In other words, the Lord told Devaki, "This time I have
262 Srimad-Bhagavatam [Canto 10, Ch. 3

appeared in My original form as Sri ��?Qa." Srila }iva Gosvami says that
the other forms were partial expansions of the Lord's original form, but
because of the intense love developed by P:rsni and Sutapa, the Lord ap­
peared from Devaki and Vasudeva in His full opulence as Sri ��?Qa. In
this verse the Lord confirms, "I am the same Supreme Personality of
Godhead, but I appear in full opulence as Sri ��Qa." This is the purport
of the words tenaiva vap�a. When the Lord mentioned the birth of
P:rsnigarbha, He did not say tenaiva vap�a, but He assured Devaki that
in the third birth the Supreme Personality of Godhead ��?Qa had ap­
peared, not His partial expansion. P:rsnigarbha and Vamana were partial
expansions of �Tf1Qa,' but in this third birth ��Qa Himself appeared.
This is the explanation given in Sri Kmw.-sandarbha by Srila }iva
Gosviimi.

TEXT 44

� err � � � 1
sr ,;\jfw-+(�(U,,tt
� � � �ri;r � ������
etad vam darsitam rupam
priig-janma-smarar:uiya me
nanyatha mad-bhavam jfianam
martya-lirigena jayate

etat-this form of Vi�Qu; vdm-unto both of you; darsitam-has

been shown; rupam-My form as the Supreme Personality of God­
head with four hands; prak-janma-of My previous appearances;
smarar:ulya-just to remind you; me-My; na-not; anyatha-other­
wise; mat-bhavam-Vi�?Qu's appearance; jfidnam-this transcendental
knowledge; martya-lirigena-by taking birth like a human child;
jayate-does arise.

TRANSLATION
I have shown you this form of Vitl,lU just to remind you of My
previous births. Otherwise, if I appeared like an ordinary human
child, you would not believe that the Supreme Personality of
Godhead, Vitl,lU, has indeed appeared.
Text 45] The Birth of Lord �!ji].a 263

PURPORT
Devaki did not need to be reminded that the Supreme Personality of
Godhead, Lord Vi�?I,lU, had appeared as her son; she already accepted
this. Nonetheless, she was anxious, thinking that if her neighbors heard
that Vi�?I,lU had appeared as her son, none of them would believe it.
Therefore she wanted Lord Vi!?I,lU to transform Himself into a human
child. On the other hand, the Supreme Lord was also anxious, thinking
that if He appeared as an ordinary child, she would not believe that Lord
Vi!?I,lU had appeared. Such are the dealings between devotees and the
Lord. The Lord deals with His devotees exactly like a human being, but
this does not mean that the Lord is one of the human beings, for this is
the conclusion of nondevotees (avajananti mam mu{lha man�im tanum
asri tam) . Devotees know the Supreme Personality of Godhead under any
circumstances. This is the difference between a devotee and a non­
devotee. The Lord says, man-mana bhava mad-bhakto mad-yaji mam
namaskuru: "Engage your mind always in thinking of Me, become My
devotee, offer obeisances and worship Me." A nondevotee cannot believe
that simply by thinking of one person, one can achieve liberation from
this material world and go back home, back to Godhead. But this is a fact.
The Lord comes as a human being, and if one becomes attached to the
Lord on the platform of loving service, one's promotion to the transcen­
dental world is assured.

TEXT 45

�� lU � � �IW§€1_ I
P--.::::m � ,;� �� �ffl" � IIIJ�II

yuvam mam putra-bhavena

brahma-bhavena casakrt
cintayantau krta-snehau
yasyethe mad-gatim param

yuvam- both of you (husband and wife ) ; mam-unto Me; putra­

bhavena-as your son; b rahma-bhavena-knowing that I am the
Supreme Personality of Godhead; ca-and; asakrt-constantly;
cintayantau-thinking like that; krta-snehau-dealing with love and
264 Srimad-Bhagavatam [Canto 10, Ch. 3

affection; yasyethe-shall both obtain; mat-gatim-My supreme abode;

panim-which is transcendental, beyond this material world.

TRANSLATION
Both of you, husband and wife, constantly think of Me as your
son, but always know that I am the Supreme Personality of God­
head. By thus thinking of Me constantly with love and affection,
you will achieve the highest perfection: returning home, back to
Godhead.

PURPORT
This instruction by the Supreme Personality of Godhead to His father
and mother, who are eternally connected with Him, is especially in­
tended for persons eager to return home, back to Godhead. One should
never think of the Supreme Personality of Godhead as an ordinary
human being, as nondevotees do. K:r!?�a, the Supreme Personality of
Godhead, personally appeared and left His instructions for the benefit of
all human society, but fools and rascals unfortunately think of Him as an
ordinary human being and twist the instructions of Bhagavad-gita for
the satisfaction of their senses. Practically everyone commenting on
Bhagavad-gita interprets it for sense gratification. It has become es­
pecially fashionable for modern scholars and politicians to interpret
Bhagavad-gita as if it were something fictitious, and by their wrong in­
terpretations they are spoiling their own careers and the careers of
others. The K:r!?�a consciousness movement, however, is fighting against
this principle of regarding K:r!?�a as a fictitious person and of accepting
that there was no Battle of Kuruk�?etra, that everything is symbolic, and
that nothing in Bhagavad-gita is true. In any case, if one truly wants to
be successful, one can do so by reading the text of Bhagavad-gita as it is.
Sri Caitanya Mahaprabhu especially stressed the instructions of
Bhagavad-gita: yare dekha, tare kaha 'kmuz '-upadesa. If one wants to
achieve the highest success in life, one must accept Bhagavad-gita as
spoken by the Supreme Lord. By accepting Bhagavad-gita in this way,
all of human society can become perfect and happy.
It is to be noted that because Vasudeva and Devaki would be separated
from K:r!?�a when He was carried to Gokula, the residence of Nanda
Text 46] The Birth of Lord K:r��a 265

Maharaja, the Lord personally instructed them that they should always
think of Him as their son and as the Supreme Personality of Godhead.
That would keep them in touch with Him. After eleven years, the Lord
would return to Mathura to be their son, and therefore there was no
question of separation.

TEXT 46

��<IR
��� �lWik+4+4ltt� I
fqit: �ffi: � ���un�: �: ���� 11
sri-suka uvaca
ity uktviisid dharis ti4ry,im
bhagavan atma-mayaya
pitro� sampa5yato� sadyo
babhuva prakrta� siSu�

sri-suka� uvaca-Sri Sukadeva Gosvami said; iti uktva - after in­

structing in this way; iisit-remained; hari�-the Supreme Personality
of Godhead; ti4ry,im-silent; bhagavan-Lord Vi�Qu, the Supreme Per­
sonality of Godhead; atma-mayaya-by acting in His own spiritual en­
ergy; pitro� sampa5yato�-while His father and mother were factually
seeing Him; sadya�-immediately ; babhuva-He became; prakrta�­
like an ordinary human being; siSu�-a child.

TRANSLATION
Sukadeva Gosvami said: After thus instructing His father and
mother, the Supreme Personality of Godhead, K:r��a, remained
silent. In their presence, by His internal energy, He then trans­
formed Himself into a small human child. (In other words, He
transformed Himself into His original form: k:r��as tu bhagavan
svayam.]
PURPORT
As stated in Bhagavad-gita (4.6), sambhavamy atma-mayaya: what­
ever is done by the Supreme Personality of Godhead is done by His spiri­
tual energy; nothing is forced upon Him by the material energy. This is
266 Srimad-Bhiigavatam [Canto 10, Ch. 3

the difference between the Lord and an ordinary living being. The Vedas
say:

parasya saktir vividhaiva srayate

svabhaviki jnana-bala-kriya ca
(Svetasvatara Upan�ad 6.8)

It is natural for the Lord to be untinged by material qualities, and be­

cause everything is perfectly present in His spiritual energy, as soon as
He desires something, it is immediately done. The Lord is not a prakrta­
§i§u, a child of this world, but by His personal energy He appeared like
one. Ordinary people may have difficulty accepting the supreme con.­
troller, God, as a human being because they forget that He can do every­
thing by spiritual energy (atma-mayaya). Nonbelievers say, "How can
the supreme controller descend as an ordinary being?" This sort of
thinking is materialistic. Srila ]iva Gosvami says that unless we accept
the energy of the Supreme Personality of Godhead as inconceivable,
beyond the conception of our words and mind, we cannot understand the
Supreme Lord. Those who doubt that the Supreme Personality of God­
head can come as a human being and turn Himself into a human child
are fools who think that ���a's body is material, that He is born and
that He therefore also dies.
In Srimad-Bhagavatam, Third Canto, Fourth Chapter, verses 28 and
29, there is a description of ���a's leaving His body. Maharaja Parik�it
inquired from Sukadeva Gosvami, "When all the members of the Yadu
dynasty met their end, ���a also put an end to Himself, and the only
member of the family who remained alive was Uddhava. How was this
possible?" Sukadeva Gosvami answered that ���a, by His·own energy,
destroyed the entire family and then thought of making His own body
disappear. In this connection, Sukadeva Gosvami described how the Lord
gave up His body. But this was not the destruction of ���a's body;
rather, it was the disappearance of the Supreme Lord by His personal
energy.
Actually, the Lord does not give up His body, which is eternal, but as
He can change His body from the form of Vi��u to that of an ordinary
human child, He can change His body to any form He likes. This does not
mean that He gives up His body. By spiritual energy, the Lord can appear
Text 47] The Birth of Lord K.ftJ}.a 267

in a body made of wood or stone. He can change His body into anything
because everything is His energy (parasya saktir vividhaiva snlyate). As
clearly said in Bhagavad-gita (7.4), bhinnd prakrtir �tadha: the ma­
terial elements are separated energies of the Supreme Lord. If He
transforms Himself into the arca-murti, the worshipable Deity, which we
see as stone or wood, He is still Kt�J.ia. Therefore the §astra warns, arcye
v��u sila-dhir gur�u nara-matib,. One who thinks that the worship­
able Deity in the temple is made of wood or stone, one who sees a
Vai�J.lava guru as an ordinary human being, or one who materially con­
ceives of a Vai�1.1ava as belonging to a particular caste is niiraki, a resi­
dent of hell. The Supreme Personality of Godhead can appear before us
in many forms, as he likes, but we must know the true facts: janma
karma ca me divyam evaril yo vetti tattvatab, (Bg. 4.9). By following the
instructions of stidhu, guru and §astra-the saintly persons, the spiritual
master and the authoritative scriptures-one can understand .Kt�J.ia, and
then one makes his life successful by returning home, back to Godhead.

TEXT 47
��
�� �IH'(+t•ltf�)f-qiiG_ q:

wf (ilU((Itl « Qjij�l$1€( I
w if�"Qilt�tt •
� ttt•llilttl�fit �mt 11\l\SII
tata§ ca saurir bhagavat-pracoditab,
sutaril samiidaya sa sutika-grhiit
yadd bahir gantum iye�a tarhy aja
ya yogamayajani nanda-jayaya

tatab,-thereafter; ca-indeed; saurib.-Vasudeva; bhagavat-praco­

ditab, -being instructed by the Supreme Personality of Godhead;
sutam-his son; sa mtidaya-carrying very carefully; sab, -he; sutika­
grhat-from the maternity room; yada-when; bahib. gantum-to go
outside; iye�a-desired; tarhi-exactly at that time; aja-the transcen­
dental energy, who also never takes birth; ya-who; yogamaya is -

known as Yogamaya; ajani-took birth; nanda-jayaya-from the wife

of Nanda Maharaja.
268 Srimad-Bhagavatam [Canto 10, Ch. 3

TRANSLATION
Thereafter, exactly when Vasudeva, being inspired by the
Supreme Personality of Godhead, was about to take the newborn
child from the delivery room, Yogamaya, the Lord's spiritual en­
ergy, took birth as the daughter of the wife of Maharaja Nanda.

PURPORT
Srila Visvanatha Cakravarti 'fhakura discusses that l(r�1,1a appeared
simultaneously as the son of Devaki and as the son of Yasoda, along with
the spiritual energy Yogamaya. As the son of Devaki, He first appeared as
Vi�1,1u, and because Vasudeva was not in the position of pure affection
for l(r�I,la, Vasudeva worshiped his son as Lord Vi�J,lu. Yasoda, however,
pleased her son l(r�1,1a without understanding His Godhood. This is the
difference between l(r�1,1a as the son of Yasoda and as the son of Devaki.
This is explained by Visvanatha Cakravarti on the authority of Hari­
vamsa.
TEXTS 48-49

� �st�4(1��
�:� t(l��fq �nlll�ir.4tr
� eert: fqfun �(�41
'tt�qll!lt�e�eSLUt3 : ����II
an t;&Jiii41� � �
� Olfef� � alit �:
ffl � i34i�·���:
"" " "" �
��� qfR r.ren� WJJ:II��II
taya hrta-pratyaya-sarva-vrtt�u
dvab,-sthe�u paure�v api sayite�v atha
dvara5 ca sarvab, pihita duratyaya
brhat-kapd!ayasa-kila-srrikhalaib,

tab, kmw-vahe vasudeva agate

svayam vyavaryanta yatha tamo raveb,
Text 49] The Birth of Lord ��J,la 269

vavar�a parjanya upamsu-garjital,t

se�o 'nvagad vari nivarayan phar;tai/.t

taya-by the influence of Yogamaya; hrta-pratyaya-deprived of all

sensation; sarva-vrtt�u-having all their senses; dval,t-sthe$u-al1 the
doormen; paure$U api-as well as other members of the house;
sayite�u-sleeping very deeply; atha-when Vasudeva tried to take his
transcendental son out of the confinement; dvara/.t ca-as well as the
doors; sarval,t-all; pihital,t-constructed; duratyaya-very hard and
firm; brhat-kapata-and on great doors; ayasa-kila-spikhalail,t­
strongly constructed with iron pins and closed with iron chains; td}J,-all
of them; kr$r;ta-vahe-bearing Knn:.1a; vasudeve-when Vasudeva;
agate-appeared; svayam-automatically; vyavaryanta-opened wide;
yatha-as; tama}J,-darkness; ravel,t-on the appearance of the sun;
vavar$a-showered rain; parjanyal,t-the clouds in the sky; upamsu­
garjital,t-very mildly resounding and raining very slightly; se�a/.t­
Ananta-naga; anvagdt-followed; vdri-showers of rain; nivarayan­
stopping; phar;tai/.t-by spreading His hoods.

TRANSLATION
By the influence of Yogamaya, all the doorkeepers fell fast
asleep, their senses unable to work, and the other inhabitants of
the house also fell deeply asleep. When the sun rises, the darkness
automatically disappears; similarly, when Vasudeva appeared, the
closed doors, which were strongly pinned with iron and locked
with iron chains, opened automatically. Since the clouds in the sky
were mildly thundering and showering, Ananta-naga, an expan­
sion of the Supreme Personality of Godhead, followed Vasudeva,
beginning from the door, with hoods expanded to protect
Vasudeva and the transcendental child.

PURPORT
Se�a-naga is an expansion of the Supreme Personality of Godhead
whose business is to serve the Lord with all necessary paraphernalia.
When Vasudeva was carrying the child, Se�a-naga came to serve the
Lord and protect Him from the mild showers of rain.
270 Srimad-Bhiigavatam [Canto 10, Ch. 3

TEXT 50

� �·�q�--6'�
""""" �\liT...... ..

- -'lo "' � "'��"

� •++ti((f1q1et��i4'1'ilitet
�Nd�l(fliet �
lWf �T f«;:� �: tffl': 11'-\ 0 II

maghoni var�aty asakrd yamanuja

gambhira-toyaugha-javormi-phenila
'
b!tayanakavarta-satakula nadi
margam dadau sindhur iva §riyal) pate/:t

maghoni var�ati- because of Lord lndra's showering rain; asakrt­

constantly; yama-anuja-the River Yamuna, who is considered the
younger sister of Yamaraja; gambhira-toya-ogha-of the very deep
water; java- by the force; armi -by the waves; phenila-full of foam;
bhayanaka-fierce; avarta-sata-by the whirling waves; akula - agi ­
tated; nadi-the river; margam-way; dadau-gave; sindhu/:t iva­
like the ocean; §riyal) pate /:J,- unto Lord Ramacandra, the husband of the
goddess Si:ta.
TRANSLATION
Because of constant rain sent by the demigod lndra, the River
Yamuna was filled with deep water, foaming about with fiercely
whirling waves. B�t as the great Indian Ocean had formerly given
way to Lord Ramacandra by allowing Him to construct a bridge,
the River Yamuna gave way to Vasudeva and allowed him to cross.

TEXT 51

;r� �� � (fl'I_
� SltJfll�qe� � 1
"' J::o.........
� • "'
if� IG\I�Iilit 1'11:11� (1-
c-

nanda-vrajam saurir upetya tatra tan

gopan prasuptan upalabhya nidraya
Text 52] The Birth of Lord .Kf•1.1a 271

sutam ya.Sodd-sayane nidhaya tat­

sutam upadaya punar grhan agat

nanda-vrajam-the village or the house of Nanda Maharaja; sauri�­

Vasudeva; upetya-reaching; tatra-there; tan-all the members;
gopiin-the cowherd men; prasuptan-were fast asleep; upala­
bhya-understanding that; nidraya-in deep sleep; sutam-the son
(Vasudeva's son); ya.Sodd-sayane-on the bed where mother Yasoda was
sleeping; nidhiiya-placing; tat-sutam-her daughter; upiidiiya-pick­
ing up; puna�-again; grhdn-to his own house; agiit-returned.

TRANSLATION
When Vasudeva reached the house of Nanda Maharaja, he saw
that all the cowherd men were fast asleep. Thus he placed his own
son on the bed of Ya8oda, picked up her daughter, an expansion of
Yogamaya, and then returned to his residence, the prison house of
Karnsa.

PURPORT
Vasudeva knew very well that as soon as the daughter was in the
prison house of Karilsa, Karilsa would immediately kill her; but to protect
his own child, he had to kill the child of his friend. Nanda Maharaja was
his friend, but out of deep affection and attachment for his own son, he
knowingly did this. Srila Visvanatha Cakravarti 'fhakura says that one
cannot be blamed for protecting one's own child at the sacrifice of
another's. Furthermore, Vasudeva cannot be accused of callousness,
since his actions were impelled by the force of Yogamaya.

TEXT 52

�: m � �tit� a;IRt·l'{ I
"�"-II i_X.. m:r:t
.... .. _t •-·�n II�� II
...

devakya� sayane nyasya

vasudevo 'tha darikam
pratimucya pador loham
iiste parvavad avrta�
272 Srimad-Bhigavatam (Canto 10, Ch. 3

devakyatt-of Devaki; sayane-on the bed; nyasya-placing;

vasudevatt-Vasudeva; atha-thus; darikam-the female child;
pratimucya-binding himself again; padott loham-iron shackles on the
two legs; dste-remained; parva-vat-like before; avrtatt-bound.

TRANSLATION
Vasudeva placed the female child on the bed of Devaki, bound
his legs with the iron shackles, and thus remained there as before.

TEXT 53

• �;:a:q{it"t � � ��I
if �i ��t �q•1a�Rt: 11'-\�11

ya§oda nanda-patni ca
jatam param abudhyata
na tal-lirigam pariSranta
nidrayapagata-smrtitt

ya§odii-Yasoda, Krf(II;ta's mother in Gokula; nanda-patni-the wife

of Nanda Maharaja; ca-also; jatam-a child was born; param-the
Supreme Person; abudhyata-could understand; na-not; tat-lin­
gam-whether the child was male or female; pariSrdnta-because of too
much labor; nidraya-when overwhelmed with sleep; apagata-smrtitt-
·

having lost consciousness.

TRANSLATION
Exhausted by the labor of childbirth, Ya8odi was overwhelmed
with sleep and unable to understand what kind of child had been
born to her.

PURPORT
Nanda Maharaja and Vasudeva were intimate friends, and so were
their wives, Yasoda and Devaki. Although their names were different,
they were practically nondifferent personalities. The only difference is
that Devaki was able to understand that the Supreme Personality of God-
Text 53] The Birth of Lord Krlill].& 273

head had been born to her and had now changed into Kr��a, whereas
Yasoda was not able to understand what kind of child had been born to
her. Yasoda was such an advanced devotee that she never regarded K:r��a
as the Supreme Personality of Godhead, but simply loved Him as her
own child. Devaki, however, knew from the very beginning that al­
though Kr��a was her son, He was the Supreme Personality of Godhead.
In V:rndavana, no one regarded Kr��a as the Supreme Personality of
Godhead. When something very wonderful happened because of Krs�a's
activities, the inhabitants of V:rndavana-the cowherd men, the cowherd
boys, Nanda Maharaja, Yasoda and the others-were surprised, but they
never considered their son Kr��a the Supreme Personality of Godhead.
Sometimes they suggested that some great demigod had appeared there
as Kr��a. In such an exalted status of devotional service, a devotee
forgets the position of Kr��a and intensely loves the Supreme Personality
of Godhead without understanding His position. This is called kevala­
bhakti and is distinct from the stages of jfidna and jnanamayi bhakti.

Thus end the Bhaktivedanta purports of the Tenth Canto, Third

Chapter, of the Srimad-Bhagavatam, entitled "The Birth of Lord Kr�r,w."
 CHAPTER FOUR

The Atrocities of King Kathsa

This chapter describes how Ka:rhsa, following the advice of his demoniac
friends, considered the persecution of small children to be very
diplomatic.
Mter Vasudeva bound himself with iron shackles as before, all the
doors of the prison house closed by the influence of Yogamaya, who then
began crying as a newborn child. This crying awakened the doorkeepers,
who immediately informed Ka:rhsa that a child had been born to Devaki.
Upon hearing this news, Kamsa appeared with great force in the mater­
nity room, and in spite of Devaki's pleas that the child be saved, the
demon forcibly snatched the child from Devaki's hands and dashed the
child against a rock. Unfortunately for Kamsa, however, the newborn
child slipped away from his hands, rose above his head and appeared as
the eight-armed form of Durga. Durga then told Kamsa, "The enemy
you contemplate has taken birth somewhere else. Therefore your plan to
persecute all the children will prove futile."
According to the prophecy, the eighth child of Devaki would kill
Kamsa, and therefore when Kamsa saw that the eighth child was a
female and heard that his so-called enemy had taken birth elsewhere, he
was struck with wonder. He decided to release Devaki and Vasudeva, and
he admitted before them the wrongness of his atrocities. Falling at the
feet of Devaki and ·Vasudeva, he begged their pardon and tried to con­
vince them that because the events that had taken place were destined to
happen, they should not be unhappy for his having killed so many of
their children. Devaki and Vasudeva, being naturally very pious, im­
mediately excused Kamsa for his atrocities, and Kamsa, after seeing that
his sister and brother-in-law were happy, returned to his home.
Mter the night passed, however, Kamsa called for his ministers and
informed them of all that had happened. The ministers, who were all
demons, advised Kamsa that because his enemy had already taken birth
somewhere else, all the children born within the past ten days in the

275
276 S rimad-Bhagavatam [Canto 10, Ch. 4

villages within Karhsa's kingdom should be killed. Although the

demigods always feared Karhsa, they should not be treated leniently;
since they were enemies, Karhsa should try his best to uproot their exis­
tence. The demoniac ministers further advised that Karhsa and the
demons continue their enmity toward Vif?QU because Vif?QU is the original
person among all the demigods. The briihmar:tas, the cows, the Vedas,
austerity, truthfulness, control of the senses and mind, faithfulness and
mercy are among the different parts of the body of Vif?QU, who is the
origin of all the demigods, including Lord Brahma and Lord Siva.
Therefore, the ministers advised, the demigods, the saintly persons, the
cows and the briihmar:tas should be systematically persecuted. Strongly
advised in this way by his friends, the demoniac ministers, Karhsa ap­
proved of their instructions and considered it beneficial to be envious of
the briihmar:tas. Following Karhsa's orders, therefore, the demons began
committing their atrocities all over Vrajabhumi.

TEXT 1

�cr<IFI
(' ('
� ·
if'�"' .. c. :�: w.n: �i=w61'711� r:rt���:
rr:: 1
mit ��"1ft% �;n �en�:��: II Z II
sri-suka uviica
bahir-anta(l-pura-dviita(l
sarvii(l pilrvavad avrta(l
tato biila-dhvanim srutvii
grha-piilii(l samutthitii(l

sri-suka(l uviic a-Sri Sukadeva Gosviimi said; bahi(l-anta(l-pura­

dviira(l-the doors inside and outside the house; sarvii(l-all; pilrva­
vat-like before; avrtii(l - closed; tata(l-thereafter; biila-dhvanim­
the crying of the newborn child; srutvii-hearing; grha-piilii(l-all the
inhabitants of the house, especially the doormen; samutthitii(l­
awakened.
TRANSLATION
Sukadeva Gosviimi continued: My dear King Parik�it, the doors
inside and outside the house closed as before. Thereafter, the in-
Text2] The Atrocities of King Kalhsa 277

habitants of the house, especially the watchmen, heard the crying

of the newborn child and thus awakened from their beds.

PURPORT

The activities of Yogamiiyii are distinctly visible in this chapter, in

which Devaki and Vasudeva excuse Kamsa for his many devious,
atrocious activities and Kamsa becomes repentant and falls at their feet.
Before the awakening of the watchmen and the others in the prison
house, many other things happened. :Kr�1,1a was born and transferred to
the home of Yasodii in Gokula, the strong doors opened and again closed,
and Vasudeva resumed his former condition of being shackled. The
watchmen, however, could not understand all this. They awakened only
when they heard the crying of the newborn child, Yogamiiyii.
Srila Visvanatha·Cakravarti Thakura has remarked that the watchmen
were just like dogs. At night the dogs in the street act like watchmen. If
one dog barks, many other dogs immediately follow it by barking. Al­
though the street dogs are not appointed by anyone to act as watchmen,
they think they are responsible for protecting the neighborhood, and as
soon as someone unknown enters it, they all begin to bark. Both
Yogamiiyii and Mahiimiiyii act in all material activities (prakrtett
kriyamli1J.lini guTJ.aitt karmliTJ.i sarva§att}, but although the energy of the
Supreme Personality of Godhead acts under the Supreme Lord's direc­
tion (mayadhyak{;e7J.a prakrtitt silyate sa-caracaram), doglike watchmen
such as politicians and diplomats think that they are protecting their
neighborhoods from the dangers of the outside world. These are the ac­
tions of maya. But one who surrenders to :Kr�1,1a is relieved of the protec­
tion afforded by the dogs and doglike guardians of this material world.

TEXT2
(.' (.'
ij 1_uiijqe4� �� illt� �
�
� I
m:q��tfGHii:tite �: !RftaJij II� II

te tu tilr7J.am upavrajya
devakya garbha-janma tat
acakhyur bhoja-rajaya
yad udvignatt pratik{;ate
278 Srimad-Bhagavatam (Canto 10, Ch. 4

te-all the watchmen; tu-indeed; tur{Ulm-very quickly; upa­

vrajya-going before (the King); devakya�-of Devaki; garbha­
janma-the deliverance from the womb; tat-that (child); acakhyu�­
submitted; bhoja-rajaya-unto the King of the Bhojas, Kamsa; yat-of
whom; udvigna�-with great anxiety; prati�ate-was waiting (for the
child's birth).
TRANSLATION
Thereafter, all the watchmen very quickly approached King
Karitsa, the ruler of the Bhoja dynasty, and submitted the news of
the birth of Devaki's child. Kamsa, who had awaited this news very
anxiously, immediately took action.

PURPORT
Karilsa was very anxiously waiting because of the prophecy that the
eighth child of Devaki would kill him. This time, naturally, he was
awake and waiting, and when the watchmen approached him, he
immediately took action to kill the child.

TEXT3

����it�fid�-:1
Q\ffl4JO(ftf(1' � st«ct� �: II � II

sa talpat tur'{tam utthaya

kalo yam iti vihvala�
suti-grham agat tur7Jam
praskhalan mukta-mardhaja�

sa�-he (King Karilsa); talpat-from the bed; tur'{Wm-very

quickly; utthaya-getting up; kala� ayam-here is my death, the
supreme time; iti-in this way; vihvala�-overwhelmed; suti-grham­
to the maternity home; agat-went; tur{Ulm-without delay;
praskhalan-scattering; mukta-had become opened; mardha-ja�-the
hair on the head.
TRANSLATION
Kamsa immediately got up from bed, thinking, "Here is Kila,
the supreme time factor, which has taken birth to kill me!" Thus
Text4] The Atrocities of King Karllsa 279

overwhelmed, Karilsa, his hair scattered on his head, at once ap­

proached the place where the child had been born.

PURPORT

The word kala/:t is significant. Although the child was born to kill
Kamsa, Karhsa thought that this was the proper time to kill the child so
that he himself would be saved. Kala is actually another name of the
Supreme Personality of Godhead when He appears only for the purpose
of killing. When Arjuna inquired from Kt�I)a in His universal form,
"Who are You?" the Lord presented Himself as kala, death personified
to kill. By nature's law, when there is an unwanted increase in popula­
tion, kala appears, and by some arrangement of the Supreme Personality
of Godhead, people are killed wholesale in different ways, by war,
pestilence, famine and so o�. At that time, even atheistic political leaders
go to a church, mosque or temple for protection by God or gods and sub­
missively say, "God willing." Before that, they pay no attention to God,
not caring to know God or His will, but when kala appears, they say,
"God willing." Death is but another feature of the supreme kala, the
Supreme Personality of Godhead. At the time of death, the atheist must
submit to this supreme kala, and then the Supreme Personality of God­
head takes away all his possessions (mrtyu/:t sarva-hara§ caham) and
forces him to accept another body (tatha dehantara-prapti/:t). This the
atheists do not know, and if they do know, they neglect it so that they
may go on with their normal life. The Kt�Qa consciousness movement is
trying to teach them that although for a few years one may act as a great
protector or great watchman, with the appearance of kala, death, one
must take another body by the laws of nature. Not knowing this, they
unnecessarily waste their time in their occupation as watchdogs and do
not try to get the mercy of the Supreme Personality of Godhead. As it is
clearly said, aprapya mam nivartante mrtyu-sarilsara-vartmani: without
Kt�I)a consciousness, one is condemned to continue wandering in birth
and death, not knowing what will happen in one's next birth.

TEXT4

mm:
��'T��uf�l
� ij'ef Etl@IIOI fW.i � �;a¥t(ru II � II
280 Srimad-Bhagavatam [Canto 10, Ch. 4

. tam aha bhrataram devi

krpa'Jd karu�Jnm sati
snu$eyam tava kalya�Jn
striyam rna hantum arhasi

tam-unto Kamsa; aha-said; bhrataram-her brother; devi­

mother Devaki:; krpa�a-helplessly; karu�Jnm-piteously; sati-the
chaste lady; snu$a iyam tava-this child will be your daughter-in-law,
the wife of your future son; kalya�a-0 all-auspicious one; striyam-a
woman; ma-not; hantum-to kill; arhasi-you deserve.

TRANSLATION
Devaki helplessly, piteously appealed to Kamsa: My dear
brother, all good fortune unto you. Don't kill this girl. She will be
your daughter-in-law. Indeed, it is unworthy of you to kill a
woman.
PURPORT
Karilsa had previously excused Devaki: because he thought that a
woman should not be killed, especially when pregnant. But now, by the
influence of maya, he was prepared to kill a woman-not only a woman,
but a small, helpless newborn child. Devaki: wanted to save her brother
from this terrible, sinful act. Therefore she told him, "Don't be so
atrocious as to kill a female child. Let there be all good fortune for you."
Demons can do anything for their personal benefit, not considering what
is pious or vicious. But Devaki:, on the contrary, although safe because
she had already given birth to her own son, ��l).a, was anxious to save
the daughter of someone else. This was natural for her.

TEXTS

� � iffif! �: q�qlft! I
�� �(;(��'1 ������II� II

bahavo himsita bhrata/:t

si.Sava/:t pavakopama/:t
tvaya daiva-nismena
putrikaika pradiyatam
Text 5] The Atrocities of King Karilsa 281

bahavaft-many; himsitaft-killed out of envy; bhrataft-my dear

brother; siSavaft-small children; pdvaka-upamdft-all of them equal
to fire in brightness and beauty; tvaya-by you; daiva-nismena-as
spoken by destiny; putrikd-daughter; ekd-one; pradiyatdm-give me
as your gift.

TRANSLATION
My dear brother, by the influence of destiny you have already
killed many babies, each of them as bright and beautiful as fire.
But kindly spare this daughter. Give her to me as your gift.

PURPORT
Here we see that Devaki first focused Karilsa's attention on his
atrocious activities, his killing of her many sons. Then she wanted to
compromise with him by saying that whatever he had done was not his
fault, but was ordained by destiny. Then she appealed to him to give her
the daughter as a gift. Devaki was the daughter of a k§atriya and knew
how to play the political game. In politics there are different methods of
achieving success: first repression (dama), then compromise (sdma), and
then asking for a gift (dana). Devaki first adopted the policy of repres­
sion by directly attacking Karhsa for having cruelly, atrociously killed
her babies. Then she compromised by saying that this was not his fault,
and then she begged for a gift. As we _learn from the history of the
Mahabharata, or "Greater India," the wives and daughters of the ruling
class, the k§atriyas, knew the political game, but we never find that a
woman was given the post of chief executive. This is in accordance with
the injunctions of Manu-samhitd, but unfortunately Manu-samhitd is ·

now being insulted, and the Aryans, the members of Vedic society, can­
not do anything. Such is the nature of Kali-yuga.
Nothing happens unless ordained by destiny.

tasyaiva hetoft prayateta kovido

na labhyate yad bhramatdm upary adhaft
tal labhyate duftkhavad anyataft sukham
kalena sarvatra gabhira-ramhasa
(Bhag. 1.5.18)
282 Srimad-Bhagavatam [Canto 10, Ch. 4

Devaki knew very well that because the killing of her many children had
been ordained by destiny, Karhsa was not to be blamed. There was no
need to give good instructions to Karhsa. Upadeso hi murkharpim
prakopaya na santaye (Ca:.:takya Pa:.:tQita). If a foolish person is given
good instructions, he becomes more and more angry. Moreover, a cruel
person is more dangerous than a snake. A snake and a cruel person are
both cruel, but a cruel person is more dangerous because although a
snake can be charmed by mantras or subdued by herbs, a cruel person
cannot be subdued by any means. Such was the nature of Karhsa.

TEXT6

� ij � �J;n �T !J+iT I
�d+t(m +t;:a:lt41 ���II� II
nanv aham te hy avaraja
dina hata-suta prabho
datum arhasi mandaya
arigemam caramam prajam

nanu-however; aham-1 am; te-your; hi-indeed; avaraja­

younger sister; dina-very poor; hata-suta-deprived of all children;
prabho-0 my lord; datum arhasi-you deserve to give (some gift);
rnandayab,-to me, who am so poor; ariga-my dear brother; imam­
this; caramam-last; prajam-child.

TRANSLATION

My lord, my brother, I am very poor, being bereft of all my

children, but still I am your younger sister, and therefore it would
be worthy of you to give me this last child as a gift.

TEXT7

P;{f� ��

aq@'tl�+t�l�� � (0'1{}'1�� 1
�mi ��IG\IM�0��:1l\91l
Text 8) The Atrocities of King Kaubsa 283

sri-suka uvaca
upaguhyatmajam evam
rudatya dina-dinavat
yacitas tam vinirbhartsya
hastad acicchide khala/.l

sri-suka/.l uvaca-Sri Sukadeva Gosvami said; upaguhya-embrac­

ing; atmajam-her daughter; evam-in this way; rudatya-by Devaki,
who was crying; dina-dina-vat-very piteously, like a poor woman;
yacital;-being begged; tam-her (Devaki); vinirbhartsya-chastising;
hastat-from her hands; acicchide-separated the child by force;
khala/.l-Karhsa, the most cruel.

TRANSLATION
Sukadeva Gosvimi continued: Piteously embracing her daugh­
ter and crying, Devaki begged Kamsa for the child, but he was so
cruel that he chastised her and forcibly snatched the child from
her hands.

PURPORT
Although Devaki was crying like a very poor woman, actually she was
not poor, and therefore the word used here is dinavat. She had already
given birth to Kr�J;ta. Therefore, who could have been richer than she?
Even the demigods had come to offer prayers to Devaki, but she played
the part of a poor, piteously affi.icted woman because she wanted to save
the daughter of Yasoda.

TEXTS

� ., =t.�(Uiql'3ft<t+u?ti �:� 1
�� �"4Rs<t�ta:: II � II

tam grhitva cara�yor

jata-matram svasu/.l sutam
apothayac child-pr�lhe
svarthonmalita-sauhrda/.l
284 Srimad-Bhagavatam [Canto 10, Ch. 4

tam-the child; grhitva-taking by force; cara�yob--by the two

legs; jata-matram-the newborn child; svasub--of his sister; sutam­
the daughter; apothayat-smashed; sila-pr�the-on the surface of a
stone; sva-artha-unmulita-uprooted because of intense selfishness;
sauhrdab--all friendship or family relationships.

TRANSLATION
Having uprooted all relationships with his sister because of in­
tense selfishness, Karitsa, who was sitting on his knees, grasped the
newborn child by the legs and tried to dash her against the surface
of a stone.
TEXT9

(1tf) �t �� 1
m �� (ifl�q�
��i5n �: ��� II Q_, II

sa tad-dhastat samutpatya
sadyo devy ambaram gata
adrsyatanuja v��wb­
sayudh�ta-mahabhuja

sa-that female child; tat-hastat-from the hand of Kamsa; sam­

utpatya-slipped upward; sadyab--immediately; devi-the form of a
demigoddess; ambaram-into the sky; gata-went; adrsyata-was
seen; anuja-the younger sister; v��b--of the Supreme Personality of
Godhead; sa-ayudha-with weapons; ��a-eight; maha-bhuja-with
mighty arms.
TRANSLATION
The child, Yogamiyi-devi, the younger sister of Lord Vi"I].U,
slipped upward from Kamsa's hands and appeared in the sky as
Devi, the goddess Durgi, with eight arms, completely equipped
with weapons.
PURPORT
Kamsa tried to dash the child downward against a piece of stone, but
since she was Yogamaya, the younger sister of Lord Vi�1,1u, she slipped
upward and assumed the form of the goddess Durgii. The word anuja,
Text 11] The Atrocities of King Kamsa 285

meaning "the younger sister," is significant. When Vi�I;m, or ��I}.a,

took birth from Devaki, He must have simultaneously taken birth from
Yasoda also. Otherwise how could Yogamaya have been anuja, the Lord's
younger sister?
TEXTS 10-11

�:m+.t¥4lf<.t�l14Jlfl+.filfi4 fi II� II o

f<.t(+.tl(Ul4l"��: Mil�: I
:gq,,JI��: ���a:¥4i1'41� II��II
divya-srag-ambaralepa­
ratnabharar:w-bh�ita
dhanu/:1,-sule�u-carmasi­
sankha-cakra-gada-dhara

siddha-carar:w-gandharvair
apsara/:1,-kinnaroragai/:1,
upahrtoru-balibhi/:1,
stuyamanedam abravit

divya-srak-ambara-alepa-she then assumed the form of a demigod­

dess, completely decorated with sandalwood pulp, flower garlands and a
nice dress; ratna-abharar:w-bh�ita-decorated with ornaments of
valuable jewels; dhanu/:1,-sula-�u-carma-asi-with bow, trident, arrows,
shield and sword; saitkha-cakra-gada-dhara-and holding the weapons
of Vi�I}.U (conchshell, disc and club); siddha-carar:w-gandharvai/:1,-by
the Siddhas, Caral}.as and Gandharvas; apsara/:1,-kinnara-uragai/:1,-and
by the Apsaras, Kinnaras and Uragas; upahrta-uru-balibhi/:1,-who
brought all kinds of presentations to her; stuyamdnd -being praised;
idam-these words; abravit-she said.

TRANSLATION
The goddess Durgi was decorated with Hower garlands, smeared
'with sandalwood pulp and dressed with excellent garments and or­
naments made of valuable jewels. Holding in her hands a bow, a
286 Srimad-Bhagavatam [Canto 10, Ch. 4

trident, arrows, a shield, a sword, a conchshell, a disc and a club,

and being praised by celestial beings like Apsaris, Kinnaras,
Uragas, Siddhas, Ciral}as and Gandharvas, who worshiped her with
all kinds of presentations, she spoke as follows.

TEXT 12

ft w:tt�tn� :jffif: � 6�l;:ijf)€( I

�'fi �����: if)qUili{ � 11��11

kim maya hataya manda

jata/:t khalu tavanta-krt
yatra kva va purva-satrur
rna hirilsi/:t krpar:tan vrtha

kim-what is the use; maya-me; hataya-in killing; manda-0

you fool; jata}:t-has already been born; khalu-indeed; tava anta-krt­
who will kill you; yatra kva va-somewhere else; purva-satru}:t-your
former enemy; rna-do not; hirilsi}:t-kill; krpar:tan-other poor
children; vrtha-unnecessarily.

TRANSLATION
0 Karilsa, you fool, what will be the use of killing me? The
Supreme Personality of Godhead, who has been your enemy from
the very beginning and who will certainly kill you, has already
taken His birth somewhere else. Therefore, do not unnecessarily
kill other children.

TEXT 13

��� ({�����
ill"I+4Piifi� q;mll � ( II� �II
iti prab�ya tam devi
maya bhagavatf bhuvi
bahu-ndma-nikete�u
bahu-ndmd babhava ha
Text 14] The Atrocities of King Karilsa 287

iti-in this way; prabhd$ya-addressing; tam-Karhsa; devi-the

goddess Durga; maya-Yogamaya; bhagavati-possessing immense
power, like that of the Supreme Personality of Godhead; bhuvi-on the
surface of the earth; bahu-nama-of different names; nikete�u-in dif­
ferent places; baku-nama-different names; babhuva-became; ha­
indeed.
TRANSLATION
Mter speaking to Kamsa in this way, the goddess Durgii,
Yogamiiyii, appeared in different places, such as Viir�asi, and be­
came celebrated by different names, such as Annapftri].ii, Durgii,
Kiili and Bhadrii.
PURPORT
The goddess Durga is celebrated in Calcutta as Kali:, in Bombay as
Mumbadevi, in Vara:Q.asi as Annaplir:Q.a, in Cuttack as Bhadrakali and in
Ahmedabad as Bhadra. Thus in different places she is known by dif­
ferent names. Her devotees are known as saktas, or worshipers of the en­
ergy of the Supreme Personality of Godhead, whereas worshipers of
the Supreme Personality of Godhead Himself are called Vai�:Q.avas.
Vai�:Q.avas are destined to return home, back to Godhead, in the spiritual
world, whereas the saktas are destined to live within this material world
to enjoy different types of material happiness. In the material world, the
living entity must accept different types of bodies. Bhramayan sarva­
bhutani yantrarii4hani mayaya (Bg. 18.61). According to the living
entity's desire, Yogamaya, or Maya, the goddess Durga, gives him a par­
ticular type of body, which is mentioned as yantra, a machine. But the
living entities who are promoted to the spiritual world do not return to
the prison house of a material body (tyaktva deham punar janma naiti
mam eti so 'rjuna). The words janma na eti indicate that these living en­
tities remain in their original, spiritual bodies to enjoy the company of
the Supreme Personality of Godhead in the transcendental abodes
Vaiku:Q.lha and V:rndavana.

TEXT 14

� �: �¥i�f(q�: I
��� � m�s;{�,,�\l''
288 Srimad-Bhagavatam [Canto 10, Ch. 4

tayabhihitam akan;tya
kamsa/:t parama-vismita/:t
devakim vasudevam ca
vimucya pra§rito 'bravit

taya -by the goddess Durga; abhihitam-the words spoken;

akar�ya-by hearing; kamsa/:t -Kamsa; parama-vismita/:t-was struck
with wonder; devakim-unto Devaki; vasudevam ca -and Vasudeva;
vimucya -releasing immediately; pra§rita/:t -with great humility;
ab ravit-spoke as follows.

TRANSLATION
After hearing the words of the goddess Durga, Kamsa was
struck with wonder. Thus he approached his sister Devaki and
brother-in-law Vasudeva, released them immediately from their
shackles, and very humbly spoke as follows.

PURPORT
Kamsa was astonished because the goddess Durga had become the
daughter of Devaki. Since Devaki was a human being, how could the
goddess Durga become her daughter? This was one cause of his astonish­
ment. Also, how is it that the eighth child of Devaki was a female? This
also astonished him. Asuras are generally devotees of mother Durga,
Sakti, or of demigods, especially Lord Siva. The appearance of Durga in
her original eight-armed feature, holding various weapons, immediately
changed Kamsa's mind about Devaki's being an ordinary human. Devaki
must have had some transcendental qualities; otherwise why would the
goddess Durga have taken birth from her womb? Under the circum­
stances, Kamsa, struck with wonder, wanted to compensate for his
atrocities against his sister Devaki.

TEXT 15

� � fttfll�i �T'f �T � � qr:� I

�m: ��jq� � @(It: ijffl: 11��11
Text 16] The Atrocities of King Kamsa 289

aho bhaginy aho bhama

maya vam bata papmanii
purU$iida ivapatyam
bahavo hirhsita/:t suta/:t

aho-alas; bhagini-my dear sister; aho-alas; bhama-my dear

brother-in-law; maya-by me; vam-of you; bata-indeed; pap­
mana-because of sinful activities; purU$a-adal;t-a Rak�?asa, man­
eater; iva-like; apatyam-child; bahava/:t-many; himsita/:t-have
been killed; suta/:t-sons.

TRANSLATION
Alas, my sister! Alas, my brother-in-law! I am indeed so sinful
that exactly like a man-eater [Rak!jasa] who eats his own child, I
have killed so many sons born of you.

PURPORT
Riik�?asas are understood to be accustomed to eating their own sons, as
snakes and many other animals sometimes do. At the present moment in
Kali-yuga, Riik�?asa fathers and mothers are killing their own children in
the womb, and some are even eating the fetus with great relish. Thus the
so-called civilization is gradually advancing by producing Rak�?asas.

TEXT 16

� �·� ���ll'ffi�IRtij� �: I
qifit�� •lilt�W:4iilt ��:�II� �II
sa tv aham tyakta-karuTJyas
tyakta-jfiiiti-suhrt khala/:t
kiin lokan vai gam�yami
brahma-heva mrta/:t svasan

sa/:t-that person (Kamsa); tu-indeed; aham-1; tyakta-kiiruTJ­

ya/:t-devoid of all mercy; tyakta-jfiiiti-suhrt-my relatives and friends
have been rejected by me; khalal;t-cruel; kiin lokiin-which planets;

<·-
290 Srimad-Bhagavatam [Canto 10, Ch. 4

vai -indeed; gam i§ yami-shall go; brahma-hd iva-like the killer of a

brahmar:m; mrta/:t svasan -either after death or while breathing.

. TRANSLATION
Being merciless and cruel, I have forsaken all my relatives and
friends. Therefore, like a person who has killed a brihmaJ,la, I do
not know to which planet I shall go, either after death or while
breathing.

TEXT 17

�ct+\tqi� Cf� ;r � �tf - I

�� -nq: €46f.t�Cfl�l1. I I �\911
daivam apy anrtam vakti
na martya eva kevalam
yad-viSrambhdd aham papa/:t
svasur nihatavan chiSun

daivam-providence; api -also; anrtam-lies; vakti - say; na­

not; ma rtya/:t -human beings; eva-certainly; kevalam-only; yat­
viSrambhdt -because of believing that prophecy; aham-1; papa/:t -the
most sinful; svasu/:t-of my sister; nihatavan-killed; siSun-so many
children.

TRANSLATION
Alas, not only human beings but sometimes even providence
lies. And I am so sinful that I believed the omen of providence and
killed so many of my sister's children.

TEXT 18

ma socatam mahd-bhdgav
atmajan sva-krtam bhuja/:t
Text 19] The Atrocities of King Karilsa 291

jantavo na sadaikatra
daivadhinas tadasate

md socatam-kindly do riot be aggrieved (for what happened in the

past); maha-bhagau-0 you who are learned and fortunate in spiritual
knowledge; atmajan-for your sons; sva-krtam-only because of their
own acts; bhuja�-who are suffering; jantava�-all living entities;
na-not; sada-always; ekatra-in one place; daiva-adhina�-who are
under the control of providence; tada-hence; asate-live.

TRANSLATION
0 great souls, your children have suffered their own misfor­
tune. Therefore, please do not lament for them. All living entities
are under the control of the Supreme, and they cannot always live
together.

PURPORT
Kamsa addressed his sister and brother-in-law as maha-bhagau be­
cause although he killed their ordinary children, the goddess Durgii. took
birth from them. Because Devaki bore Durgii.devi in her womb, Kamsa
praised both Devaki and her husband. Asuras are very devoted to the
goddess Durgii., Kii.li and so forth. Kamsa, therefore, truly astonished, ap­
preciated the exalted position of his sister and brother-in-law. Durgii. is
certainly not under the laws of nature, because she herself is the con-
. troller of the laws of nature. Ordinary living beings, however, are con­
trolled by these laws (prakrte� kriyamdr:tani gur:tai� karmdr:ti sarva5aM.
Consequently, none of us are allowed to live together for any long
period. By speaking in this way, Karilsa tried to pacify his sister and
brother-in-law.

TEXT 19

iftf��tf;{�ttl�ttqtu� � 1
�miT � �qiff6 � \{:����II

bhuvi bhaumani bhatani

yatha yanty apayanti ca
292 Srimad-Bhagavatam [Canto 10, Ch. 4

niiyam iitmii tathaite�u

viparyeti yathaiva bhul;,

bhuvi-on the surface of the world; bhaumiini-all material products

from earth, such as pots; bhlltiini-which are produced; yathii-as;
yiinti-appear (in form); apayiinti-disappear (broken or mixed with
the earth); ca-and; na-not; ayam iitmii-the soul or spiritual iden­
tity; tathii-similarly; ete�u-among all these (products of material ele­
ments); viparyeti-is changed or broken; yathii-as; eva-certainly;
bhul;,-the earth.

TRANSLATION
In this world, we can see that pots, dolls and other products of
the earth appear, break and then disappear, mixing with the earth.
Similarly, the bodies of all conditioned living entities are annihi­
lated, but the living entities, like the earth itself, are unchanging
and never annihilated [na hanyate hanyamane sarire].

PURPORT
Although Kamsa is described as a demon, he had good knowledge of
the affairs of iitma-tattva, the truth of the self. Five thousand years ago,
there were kings like Kamsa, wno is described as an asura, but he was
better than modern politicians and diplomats, who have no knowledge
about iitma-tattva. As stated in the Vedas, asarigo hy ayam pur�al;,: the
spirit soul has no connection with the changes of the material body. The
body undergoes six changes-birth, growth, sustenance, by-products,
dwindling and then annihilation-but the soul undergoes no such
changes. Even after the annihilation of a particular bodily form, the
original source of the bodily elements does not change. The living entity
enjoys the material body, which appears and disappears, but the five ele­
ments earth, water, fire, air and ether remain the same. The example
given here is that pots and dolls are produced from the earth, and when
broken or destroyed they mingle with their original ingredients. In any
case, the source of supply remains the same.
As already discussed, the body is made according to the desires of the
soul. The soul desires, and thus the body is formed. "Kr!?I).a therefore says
in Bhagavad-gitii (18.61):
Text 20] The Atrocities of King Kamsa 293

iSvarab, sarva-bhiltdndm
hrd-dese rjuna ti§thati
'

bhramayan sarva-bhiltani
yantrarwJ,hani mayaya

"The Supreme Lord is situated in everyone's heart, 0 Arjuna, and is

directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." Neither the Supersoul,
Paramatma, nor the individual soul changes its original, spiritual iden­
tity. The dtmd does not undergo birth, death or changes like the body.
Therefore a Vedic aphorism says, asarigo hy ayam purU$ab,: although the
soul is conditioned within this material world, he has no connections with
the changes of the material body.

TEXT 20

ll¥.1��� � � 31l<:+tAqtf� : )I
'L,� ..�1��
� � M�� ll�oll
yathanevam-vido bhedo
yata atma-viparyayab,
deha-yoga-viyogau ca
sarilsrtir na nivartate

yatha-as; an-evam-vidab,-of a person who has no knowledge

(about dtma-tattva and the steadiness of the dtmd in his own identity,
despite the changes of the body); bhedab,-the idea of difference be­
tween body and self; yatab,-because of which; dtma-viparyayab,-the
foolish understanding that one is the body; deha-yoga-viyogau ca-and
this causes connections and separations among different bodies;
samsrtib,-the continuation of conditioned life; na-not; nivartate­
does stop.
TRANSLATION
One who does not understand the constitutional position of the
body and the soul [atmii] becomes too attached to the bodily con­
cept of life. Consequently, because of attachment to the body and
its by-products, he feels affected by union with and separation
294 Srimad-Bhigavatam [Canto 10, Ch. 4

from his family, society and nation. As long as this continues, one
continues his material life. [Otherwise, one is liberated.]

PURPORT
As confirmed in Srimad-Bhagavatam (1.2.6):

sa vai purhsam paro dharma

yato bhaktir adho�aje
ahaituky apratihata
yayatma suprasidati

The word dharma means "engagement." One who is engaged in the ser­
vice of the Lord (yato bhaktir adho�aje), without impediment and with­
out cessation, is understood to be situated in his original, spiritual status.
When one is promoted to this status, one is always happy in transcenden­
tal bliss. Otherwise, as long as one is in the bodily concept of life, one
must suffer material conditions. ]anma-mrtyu-jara-vyadhi-du/:tkha­
do$tinudarsanam. The body is subject to its own principles of birth,
death, old age and disease, but one who is situated in spiritual life (yato
bhaktir adho�aje) has no birth, no death, no old age and no disease. One
may argue that we may see a person who is spiritually engaged twenty­
four hours a day but is still suffering from disease. In fact, however, he
is neither suffering nor diseased; otherwise he could not be engaged
twenty-four hours a day in spiritual activities. The example may be
given in this connection that sometimes dirty foam or garbage is seen
floating on the water of the Ganges. This is called nira-dharma, a func­
tion of the water. But one who goes to the Ganges does not mind the foam
and dirty things floating in the water. With his hand, he pushes away
such nasty things, bathes in the Ganges and gains the beneficial results.
Therefore, one who is situated in the spiritual status of life is unaffected
by foam and garbage-or any superficial dirty things. This is confirmed
by Srila Rupa Gosvami:

iha yasya harer dasye

karma"{Ui manasa gira
nikhilasv apy avasthasu
jivan-mukta/:t sa ucyate
Text 21] The Atrocities of King Kamsa 295

"A person acting in the service of �I?I,la with his body, mind and words
is a liberated person, even within the material world." (Bhakti­
rasamrta-sindhu 1.2.187) Therefore, one is forbidden to regard the guru
as an ordinary human being (gur!L$U nara-matir ... naraki saM. The
spiritual master, or acarya, is always situated in the spiritual status of
life. Birth, death, old age and disease do not affect him. According to the
Hari-bhakti-vilasa, therefore, after the disappearance of an acarya, his
body is never burnt to ashes, for it is a spiritual body. The spiritual body
is always unaffected by material conditions.

TEXT 21

���ij�fwl � �•nqrfa:ijt'1fq 1
'""+41,..,..,�.,...,il-:=r'if tRJ: �: � �mr: II�� II
tasmiid bhadre sva-tanayan
maya vyapaditan api
manu.Soca yata/:t sarva/:t
sva-krtarh vindate 'va5a/:t

tas mat-therefore; bhad re -my dear sister (all auspiciousness unto

you); sva-tanayan-for your own sons; maya -by me; vyapaditan­
unfortunately killed; api-although; rna anu.Soca-do not be aggrieved;
yata/:t-because; sarva/:t -everyone; sva-krtam-the fruitive results of
one's own deeds; vindate-suffers or enjoys; ava.Sa/:t-under the control
of providence.
TRANSLATION
My dear sister Devaki, all good fortune unto you. Everyone
suffers and enjoys the results of his own work under the control of
providence. Therefore, although your sons have unfortunately
been killed by me, please do not lament for them.

PURPORT
As stated in the Brahma-samhita (5.54):

yas tv indra-gopam athavendram aho sva-karma­

bandhanurupa-phala-bhajanam atanoti
296 Srimad-Bhagavatam [Canto I 0, Ch. 4

karmdJJi nirdahati kintu ca bhakti-bhajam

govindam adi-pur�am tam aham bhajami

Everyone, beginning from the small insect known as indra-gopa up to

lndra, the King of the heavenly planets, is obliged to undergo the results
of his fruitive activities. We may superficially see that one is suffering or
enjoying because of some external causes, but the real cause is one's own
fruitive activities. Even when someone kills someone else, it is to be
understood that the person who was killed met the fruitive results of his
own work and that the man who killed him acted as the agent of material
nature. Thus Karilsa begged Devaki's pardon by analyzing the matter
deeply. He was not the cause of the death of Devaki's sons. Rather, this
was their own destiny. Under the circumstances, Devaki should excuse
Karilsa and forget his past deeds without lamentation. Karilsa admitted
his own fault, but whatever he had done was under the control of provi­
dence. Karilsa might have been the immediate cause for the death of
Devaki's sons, but the remote cause was their past deeds. This was an
actual fact.

TEXT 22

ttl�:{ffl� �t{tl@�l�+tlwf �S�t� I

iji��G\�+tlrilijl � ����II
yavad dhato 'smi hantasmi-
ty atmanam manyate 'sva-drk
tavat tad-abhimany ajfio
badhya-badhakatam iyat

yavat-as long as; hata� asmi-1 am now being killed (by others);
hanta asmi-1 am the killer (of others); iti-thus; atmanam-own self;
manyate-he considers; a-sva-drk-one who has not seen himself
(because of the darkness of the bodily conception of life); tavat-for that
long; tat-abhimani-regarding himself as the killed or the killer;
ajfia�-a foolish person; badhya-badhakatam-the worldly transaction
of being obliged to execute some responsibility; iyat-continues.
Text 23] The Atrocities of King Kamsa 297

TRANSLATION
In the bodily conception of life, one remains in darkness, with­
out self-realization, thinking, "I am being killed" or "I have
killed my enemies." As long as a foolish person thus considers the
self to he the killer or the killed, he continues to be responsible
for material obligations, and consequently he suffers the reactions
of happiness and distress.

PURPORT
By the grace of the Lord, Karhsa felt sincere regret for having unnec­
essarily persecuted such Vai�?�avas as Devaki and Vasudeva, and thus he
came to the transcendental stage of knowledge. "Because I am situated
on the platform of knowledge," Karhsa said, "understanding that I am
not at all the killer of your sons, I have no responsibility for their death.
As long as I thought that I would be killed by your son, I was in ig­
norance, but now I am free from this ignorance, which was due to a
bodily conception of life." As stated in Bhagavad-gita (18.17):
yasya nahankrto bhavo
buddhir yas.r.,a na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate

"One who is not motivated by false ego, whose intelligence is not en­
tangled, though he kills men in this world, is not the slayer. Nor is he
bound by his actions." According to this axiomatic truth, Karhsa pleaded
that he was not responsible for having killed the sons of Devaki and
Vasudeva. "Please try to excuse me for such false, external activities,"
he said, "and be pacified with this same knowledge."

TEXT 23

� ���{I�;� �� �::rn:f�H I
�WI��: m:iww;: �������II
�amadhvam mama dauratmyam
sadhavo dina-vatsala/:t
298 Srimad-Bhagavatam (Canto 10, Ch. 4

ity uktvasru-mukha� padau

syala� svasror athagrahit

�amadhvam-kindly excuse; mama-my; daurdtmyam-atrocious

activities; sddhava�-both of you are great saintly persons; dina­
vatsald�-and are very kind to poor, cripple-minded persons; iti
uktvd-saying this; a§ru-mukha�-his face full of tears; padau-the
feet; syala�-his brother-in-law Kamsa; svasro�-of his sister and
brother-in-law; atha-:-thus; agrahit-captured.

TRANSLATION
Kamsa begged, "My dear sister and brother-in-law, please be
merciful to such a poor-hearted person as me, since both of you
are saintly persons. Please excuse my atrocities." Having said this,
Kamsa fell at the feet of Vasudeva and Devaki, his eyes full of tears
of regret.

PURPORT
Although Kamsa had spoken very nicely on the subject of real knowl­
edge, his past deeds were abominable and atrocious, and therefore he
further begged forgiveness from his sister and brother-in-law by falling
at their feet and admitting that he was a most sinful person.

TEXT 24

�� f;t•t:Siif �: �Wm I
....

� � :q a:4l�hu��e� ll';('dll
mocayam dsa nigac;lad
viSrabdha� kanyakd-gira
devakiril vasudevaril ca
darsayann dtma-sauhrdam

mocayam dsa-Kamsa released them; niga(lat-from their iron

shackles; viSrabdha�-with full confidence; kanyakd-gira-in the
words of the goddess Durga; devakim-toward his sister Devaki;
Text 25] The Atrocities of King Kamsa 299

vasudevam ca-and his brother-in-law Vasudeva; darsaya n-fully ex­

hibiting; dtma-sauhrdam-his family relationship.

TRANSLATION
Fully believing in the words of the goddess Durgi, K.amsa ex­
hibited his familial affection for Devakl and Vasudeva by im­
mediately releasing them from their iron shackles.

TEXT 25

�: �'lsEtfl@ ��mt � �m 1
lii:JY:U.UW �'f'l � �� ( II� '-\II
bhrdtu� samanutaptasya
�4nta-ra,4 ca devakf
vyasrjad vasudeva§ ca
prahasya tam uv4ca ha

bhr4tu� -toward her brother Kamsa; samanutaptasya -because of

his being regretful; �4nta- ro,4 -was relieved of anger; ca-also;
devakr-K nt:la ' s mother, Devaki; vyasrjat-gave up; vasudeva� ca­
Vasudeva also; prahasya-smiling; tam-unto Kamsa; uv4ca-said;
ha-in the past.

TRANSLATION
When Devakl saw her brother actually repentant while explain­
ing ordained events, she was relieved of all anger. Similarly,
Vasudeva was also free from anger. Smiling, he spoke to K.amsa as
follows.

PURPORT
Devaki and Vasudeva, both highly elevated personalities, accepted the
truth presented by Karhsa that everything is ordained by providence. Ac­
cording to the prophecy, Karhsa would be killed by the eighth child of
Devaki. Therefore, Vasudeva and Devaki saw that behind all these inci­
dents was a great plan devised by the Supreme Personality of Godhead.
300 Srimad-Bhagavatam [Canto 10, Ch. 4

Because the Lord had already taken birth, just like a human child, and
was in the safe custody of Yasodii, everything was happening according to
plan, and there was no need to continue their ill feeling toward Karhsa.
Thus they accepted Karhsa's words.

TEXT 26

�� ;:p.f( � a,�..n� 1
3l��m: ((lq�Rt � ��r: ������
evam etan maha-bhaga
yatha vadasi dehinam
ajiidna-prabhavaham-dhib,
sva-pareti bhida yatab,

evam-yes, this is right; etat-what you have said; maha-bhaga-0

great personality; yatha-as; vadasi-you are speaking; dehinam­
about living entities (accepting material bodies); ajfiana-prabhava-by
the influence of ignorance; aham-dhib,-this is my interest (false ego);
sva-para iti-this is another's interest; bhidd-di:fferentiation; yatab,­
because of such a conception of life.

TRANSLATION
0 great personality Karilsa, only by the influence of ignorance
does one accept the material body and bodily ego. What you have
said about this philosophy is correct. Persons in the bodily concept
of life, lacking self-realization, differentiate in terms of "This is
mine" and "This belongs to another."

PURPORT
Everything is done automatically by the laws of nature, which work
under the direction of the Supreme Personality of Godhead. There is no
question of doing anything independently, for one who has put himself
in this material atmosphere is fully under the control of nature's laws.
Our main business, therefore, should be to get out of this conditioned life
and again become situated in spiritual existence. Only due to ignorance
does a person think, "I am a demigod," "I am a human being," "I am a
Text 27] The Atrocities of King Katbsa 301

dog," "I am a cat," or, when the ignorance is still further advanced, "I
am God." Unless one is fully self-realized, one's life of ignorance will
continue.

TEXT 27

"' (' �'t01�¥416:4id\P'*U:

�l€fi6:'t+t4 "'"' � I
�if"�;J�ttl��� � : 11�\911

soka-har�a-bhaya-dve�a­
lobha-moha-madanvita/:t
mitho ghnantam na pa5yanti
bhavair bhavam prthag-drsa/:t

soka-lamentation; har�a-jubilation; bhaya-fear; dve�a-envy;

lobha-gteed; moha-illusion; mada-madness; anvita/:t-endowed
with; mitha/:t-one another; ghnantam - engaged in killing; na
pa5yanti-do not see; bhavai/:t-because of such differentiation;
bhavam-the situation in relation to the Supreme Lord; prthak-drsa/:t­
persons who see everything as separate from the control of the Lord.

TRANSLATION
Persons with the vision of differentiation are imbued with the
material qualities lamentation, jubilation, fear, envy, greed, illu­
sion and madness. They are influenced by the immediate cause,
which they are busy counteracting, because they have no knowl­
edge of the remote, supreme cause, the Personality of Godhead.

PURPORT
K{�1,1a is the cause of all causes (sarva-karar:ta-karar:tam), but one who
has no connection with K{�1,1a is disturbed by immediate causes and can­
not restrain his vision of separation or differences. When an expert
physician treats a patient, he tries to find the original cause of the disease
and is not diverted by the symptoms of that original cause. Similarly, a
devotee is never disturbed by reverses in life. Tat te 'nukampam
susami�amar;w/:t (Bhag. 10.14.8). A devotee understands that when he
is in distress, this is due to his own past misdeeds, which are now
302 Srlmad-Bhigavatam [Canto IQ, Cb. 4

accruing reactions, al�hough by the grace of the Supreme Personality of

Godhead these are only very slight. Kanndr;�.i nirdahati kintu ca bhakti­
. 4). When a devotee under the protection of
bh4jtlm (Brahma-samhittl55
the Supreme Personality of Godhead is to suffer because of faults in his
past deeds, he passes through only a little misery by the grace of the
Lord. Although the disease of a devotee is due to mistakes committed
sometime in the past, he agrees to suffer and tolerate such miseries, and
he depends fully on the Supreme Personality of Godhead. Thus he is
never affected by material conditions of lamentation, jubilation, fear and
so on. A devotee never sees anY.thing to be unconnected with the
Supreme Personality of Godhead. Srlla MadhvAcArya, quoting from the
Bhavi4ya Purtlr;�.a, says:

bhagavad-darsantld yasya
virodhtld darsanarh prthak
prthag-dr�ti� sa vijneyo
na tu sad-bheda-darsana�

TEXT 28

����
·������:1
�ctcih4ij�IRilqMlffl� � 11��11
srf-suka uvtlca
karhsa evarh prasanntlbhytlm
viSuddham pratib�ita�
devakf-vasudevtlbhytlm
anujMto 'viSad grham

sn-suka� uvtlca-Sri Sukadeva GosvAmi said; karhsa�-King Karhsa;

evam-thus; prasanntlbhytlm-who were very much appeased; viSud­
dham-in purity; pratibh�ita�-being answered; devakf-vasudeva­
bhyam-by Devaki and Vasudeva; anujMta�-taking permission;
aviSat-entered; grham-his own palace.
Text 29] The Atrocities of King Kamsa 303

TRANSLATION
Sukadeva Gosvimi continued: Thus having been addressed in
purity by Devaki and Vasudeva, who were very much appeased,
Kalilsa felt pleased, and with their permission he entered his
home.

TEXT 29
· ........:. n . . �

� u7-1• otr�n:n!lt � mr:r ;n�: 1

:..,.._
�� � ffil_ �� �• !11•1f;t�!11 11��11
"'

tasyam ratryam vyatitayam

kamsa ahaya mantrir;ta�
tebhya ac�ta tat sarvam
yad uktam yoga-nidraya

tasyam-that; ratryam-night; vyatitayam-having passed; kam­

sa�-King Karhsa; ahaya-calling for; mantrir;ta�-all the minis­
ters; tebhya�-them; dc�ta-informed; tat-that ; sarvam-all; yat
uktam-which was spoken (that Kamsa's murderer was already some­
where else); yoga-nidraya-by Yogamaya, the goddess Durga.

TRANSLATION
After that night passed, Kamsa summoned his ministers and in­
formed them of all that had been spoken by Yogamaya [who had
revealed that He who was to slay Kamsa had already been born
somewhere else].

PURPORT
The Vedic scripture Car:uJ,i describes maya, the energy of the Supreme
Lord, as nidra: durga devi sarva-bhate�u nidra-ruper;ta samasthita�. The
energy of Yogamaya and Mahamaya keeps the living entities sleeping in
this material world in the great darkness of ignorance. Yogamaya, the
goddess Durga, kept Karhsa in darkness about ��:Q.a's birth and misled
him to believe that his enemy ��:Q.a had been born elsewhere. ��:Q.a was
born the son of Devaki, but according to the Lord's original plan, as
304 Srimad-Bhagavatam [Canto 10, Ch. 4

prophesied to Brahma, He went to V:rndavana to give pleasure to mother

Yasoda and Nanda Maharaja and other intimate friends and devotees for
eleven years. Then He would return to kill Kamsa. Because Kamsa did
not know this, he believed Yogamaya's statement that K:r!?I.J.a was born
elsewhere, not of Devaki.

akarrJya bhartur gaditam

tam acur deva-satravatt
devan prati krtamar$d
daiteya nati-kovidatt

akar�ya-after hearing; bhartutt-of their master; gaditam-the

words or statement; tam acutt-replied to him; deva-satravatt-all the
asuras, who were enemies of the demigods; devan-the demigods;
prati-toward; krta-amar$att-who were envious; daiteyatt-the
asuras; na-not; ati-kovidatt-who were very expert in executing
transactions.

TRANSLATION
After hearing their master's statement, the envious asuras, who
were enemies of the demigods and were not very expert in their
dealings, advised Karilsa as follows.

PURPORT
There are two different types of men-the asuras and the suras.

dvau bhata-sargau loke 'smin

daiva asura eva ca
vi$�u-bhakta smrto daiva
asuras tad-viparyayatt
(Padma Pura�a)
Text 32] The Atrocities of King Kamsa 305

Those who are devotees of Lord Vi�t;tu, ��t;ta, are suras, or devas,
whereas those who are opposed to the devotees are called asuras. Devo­
tees are expert in all transactions (yasyasti bhaktir bhagavaty akiiicana
sarvair gur:wis tatra samasate sura�). Therefore they are called kovida,
which means "expert." Asuras, however, although superficially showing
expertise in passionate activities, are actually all fools. They are neither
sober nor expert. Whatever they do is imperfect. Moghasa mogha­
karmar:w�. According to this description of the asuras given in
Bhagavad-gita (9.12), whatever they do will ultimately be baffied. It was
such persons who advised Kamsa because they were his chief friends and
ministers.
TEXT 31

� � � �OU'ltN11R!! I
o:.T �� 1�� 'til� (�Qj 1'415'-1
.nil'{� '"' tf 1'{1'(��1 1 ��II
��

evam cet tarhi bhojendra

pura-grama-vrajadi.§u
anirdaSan nirdaSams ca
hani.§yamo 'dya vai siSan

evam-thus; cet-if it is so; tarhi-then; bhoja-indra-0 King of

Bhoja; pura-grama-vraja-adi.§u-in all the towns, villages and pasturing
grounds; anirdaSan-those who are less than ten days old; nirdaSan
ca-and those who are just over ten days old; hani.§yama�-we shall
kill; adya-beginning from today; vai-indeed; siSun-all such
children.
TRANSLATION
If this is so, 0 King of the Bhoja dynasty, beginning today we
shall kill all the children born in all the villages, towns and pastur­
ing grounds within the past ten days or slightly more.

TEXT 32

n. lift�: �ftqf';ij �:�:1

�anr.iLs1 IISJ:i '"' �s
��l!f-!JEI-�-4 It�� II
306 Srimad-Bhagavatam [Canto 10, Ch. 4

kim udyamaift ka�yanti

devaft samara-bhiravaf!,
nityam udvigna-manaso
jya-gho$air dhanfL$as tava

kim-what; udyamaif!,-by their endeavors; ka�yanti-will do;

devaf!,-all the demigods; samara-bhiravaf!,-who are afraid of fight­
ing; nityam-always; udvigna-manasaf!,-with agitated minds; jya­
gho$aif!,-by the sound of the string; dhanfL$afl,-of the bow; tava­
your.

TRANSLATION
The demigods always fear the sou:rid of your bowstring. They
are constantly in anxiety, afraid of fighting. Therefore, what can
they do by their endeavors to harm you?

asyatas te sara-vratair
hanyamanaf!, samantataf!,
jijivi$ava utsrjya
palayana-pard yayuf!,

asyatafl,-pierced by your discharged arrows; te-your; sara-vra­

taif!,-by the multitude of arrows; hanyamanaf!,-being killed; saman­
tataf!,-here and there; jijivi$avaf!,-aspiring to live; utsrjya-giving up
the battlefield; palayana-paraf!,-intent on escaping; yayuf!,-they fled
(the fighting).
TRANSLATION
While being pierced by your arrows, which you discharged on
all sides, some of them, who were injured by the multitude of ar­
rows but who desired to live, fied the battlefield, intent on
escaping.
Text 35] The Atrocities of King Kamsa 307

TEXT 34

�����'�"��:I
u=:r-.x�•�t: � ii'�H ���:II��II
kecit prdfijalayo dfnd
nyasta-sastrd divaukasa�
mukta-kaccha-sikhd� kecid
bhftd� sma iti vddina�

kecit-some of them; prdfija ul.ya� -folded their hands just to please

you; d rnc1� -very poor; nyasta-sastrc1� -being bereft of all weapons;
divaukasa� -the demigods; mukta-kaccha-sikhc1�-their garments and
hair loosened and scattered; kecit-some of them; bhftd� -we are very
much afraid; sma-so became; iti vddina� -they spoke thus.

'

TRANSLATION
Defeated and bereft of all weapons, some of the demigods gave
up fighting and praised you with folded hands, and some of them,
appearing before you with loosened garments and hair, said, "0
lord, we are very much afraid of you."

TEXT 35

��f.l�����¥f�{6f'i.l
an•=mlij'ffif4*RC41'i ll��ttmf!J'olt(!: II� �II
na tvam vismrta-sastrastrdn
virathdn bhaya-samvrtdn
hamsy anyasakta-vimukhdn
bhagna-cdpdn ayudhyata�

na-not; tvam-Your Majesty; vismrta-sastra-astrdn-those who

have forgotten how to use weapons; virathan-without chariots; bhaya­
samvrtan-bewildered by fear; hamsi-does kill; anya-asakta-vimu­
khan-persons attached not to fighting but to some other subject matter;
308 Srimad-Bhagavatam [Canto 10, Ch. 4

b hagna-capan-their bows broken; ayudhyatab,-and thus not fight-

mg.
TRANSLATION
When the demigods are bereft of their chariots, when they
forget how to use weapons, when they are fearful or attached to
something other than fighting, or when their bows are broken and
they have thus lost the ability to fight, Your Majesty does not kill
them.

PURPORT
There are principles that govern even fighting. If an enemy has no
chariot, is unmindful of the fighting art because of fear, or is unwilling
to fight, he is not to be killed. Kamsa's ministers reminded Kamsa that
despite his power, he was cognizant of the principles of fighting, and
therefore he had excused the demigods because of their incapability.
"But the present emergency," the mini§_ters said, "is not intended for
such mercy or military etiquette. Now you should prepare to fight under
any circumstances." Thus they advised Kamsa to give up the traditional
etiquette in fighting and chastise the enemy at any cost.

kim �ema-surair vibudhair

asamyuga-vikatthanaib,
raho-j!L$d kim hari1Jii,
sambhuna va vanaukasa
kim indre1Jii,lpa-viryery,a
brahma1Ja va tapasyata

kim-what is there to fear; �ema-in a place where there is a scarcity

of the ability to fight; s araib,-by the demigods; vibudhaib,-by such
powerful persons; asamyuga-vikatthanaib,-by boasting and talking
Text 37] The Atrocities of King Kamsa 309

uselessly, away from the fighting; rahal;t-j�li-who is living in a solitary

place within the core of the heart; kim haritu1-what is the fear from
Lord Vi�J).u; sambhunli-(and what is the fear) from Lord Siva; vii­
either; vana-okasli-who is living in the forest; kim indre�-what is
the fear from lndra; alpa-virye�-he is not at all powerful (having no
power to fight with you); brahmatu1-and what is the fear from
Brahmii; vii-either; tapasyatli-who is always engaged in meditation.

TRANSLATION
The demigods boast uselessly while away from the battlefield.
Only where there is no fighting can they show their prowess.
Therefore, from such demigods we have nothing to fear. As for
Lord Vi�J}.u, He is in seclusion in the core of the hearts of the
yogis. As for Lord Siva, he has gone to the forest. And as for Lord
Brahmi, he is always engaged in austerities and meditation.
The other demigods, headed by Indra, are devoid of prowess.
Therefore you have nothing to fear.

PURPORT
Karhsa's ministers told Karhsa t.!J.at all the exalted demigods had fled in
fear of him. One had gone to the forest, one to the core of the heart, and
one to engage in tapasya. "Thus you can be free from all fear of the
demigods," they said. "Just prepare to fight."

TEXT 37

�� �n �:nq��q�.-lTT � ;r.:�� 1
ijij8fl{'ti5_,*..,-<il'1,..;;.;. ������� II� �II
tathapi devli/:t slipatnylin
nope�yli iti manmahe
tatas tan-milla-khanane
niyurilcyvasmlin anuvratlin

tathli api -still;devli/:t-the demigods; slipatnylit-due to enmity; na

upe�yli/:J, -should not be neglected; iti manmahe-this is our opinion;
tata/:J,-therefore; tat-milla-khanane-to uproot them completely;
310 Srimad-Bhagavatam [Canto 10, Ch. 4

niyu nksva-engage; asman-us; anuvratan-who are ready to follow

you.
TRANSLATION
Nonetheless, because of their enmity, our opinion is that the
demigods should not be neglected. Therefore, to uproot them
completely, engage us in fighting with them, for we are ready to
follow you.

PURPORT
According to moral instructions, one should not neglect to extinguish
fire completely, treat diseases completely, and clear debts completely.
Otherwise they will increase and later be difficult to stop. Therefore the
minsters advi�ed Kamsa to uproot his enemies completely.

TEXT 38

7.t11TlPits:f ��) �-
� � �;:qa:�f?tim1tN'
�qr..-��un� ����
ft��'l �it " � II�<; II
yathdmayo 'nge samupe�ito nrbhir
na sakyate r04ha-padaS cikitsitum
yathendriya-grama upe�itas tatha
ripur mahan baddha-balo na calyate

yatha-as; amaya�-a disease; arige-in the body; samupe�ita�­

being neglected; nrbhi�-by men; na-not; sakyate-is able; rat;lha­
pada�-when it is acute; cikitsitum-to be treated; yatha-and as;
indriya-grama�-the senses; upe�ita�-not controlled in the begin­
ning; tatha-similarly; ripu� mahan-a great enemy; baddha-bala�­
if he becomes strong; na-not; calyate-can be controlled.

TRANSLATION
As a disease, if initially neglected, becomes acute and impossible
to cure, or as the senses, if not controlled at first, are impossible to
Text 39] The Atrocities of King Kamsa 311

control later, an enemy, if neglected in the beginning, later

becomes insurmountable.

TEXT 39
• " " "'l' • C'
� 1l r�c�a:::u.., �� ��: �Jq;:J: 1
,......

� � mfill....,_ �Sll�q1
.... �H �aJOTT: 11�<;11
mulam hi v�r.tur devanam
yatra dharma/:�, sandtana/:1,
tasya ca brahma-go-viprds
tapo yajfta/:1, sa-da/cyiTJAi/:t

millam-the foundation; hi-indeed; v�T,tu/:1,-is Lord Vi�Q.u; deva­

ndm-of the demigods; yatra-wherein; dharma/:1,-religious prin­
ciples; sandtana/:1,-traditional or eternal; tasya-of this (foundation);
ca-also; brahma-brahminical civilization; go-cow protection;
vipra/:1,-brahmar.tas; tapa/:1,-austerity; yajftd/:1,-performing sacrifices;
sa-da/cyiTJAi/:t-with proper remuneration.

TRANSLATION
The foundation of all the demigods is Lord Vi!i!J;lU, who lives an�
is worshiped wherever there are religious principles, traditional
culture, the Vedas, cows, brahmaJ;las, austerities, and sacrifices
with proper remuneration.

PURPORT
Here is a description of sandtana-dharma, eternal religious principles,
which must include brahminical culture, brahmar.tas, sacrifices and
religion. These principles establish the kingdom of Vi�Q.U. Without the
kingdom of Vi�Q.u, the kingdom of God, no one can be happy. Na te
vidu/:1, svartha-gatim hi v�r.tum: in this demoniac civilization, people un­
fortunately do not understand that the self-interest of human society lies
in Vi�Q.u. Durasaya ye bahir-artha-manina/:1,: thus they are involved in a
hopeless hope. People want to be happy without God consciousness, or
Kt�Q.a consciousness, because they are led by blind leaders who lead
312 Srimad-Bhagavatam [Canto 10, Ch. 4

human society to chaos. The asuric adherents of Kamsa wanted to disrupt

the traditional condition of human happiness and thus defeat the
devatiis, the devotees and demigods. Unless the devotees and demigods
predominate, the asuras will increase, and human society will be in a
chaotic condition.

TEXT 40

�«€1t�'4W11 UiSf� il'l&JUlT'{ il'tR� IR\Wi: I

,.... '"' ... ,....('
�qi�Wll 4��flI�T'f. rrt� �flfl &T��: ll'd o II

tasmdt sarvatmand rajan

brahma¢n brahma-viidina/:1,
tapasvino yajfia-silan
gas ca hanmo havir-dugha/:1,

tasmat-therefore; sarva-atmana-in every respect; rajan-0 King;

brahmary,an-the brahmary,as; brahma-viidina/:1,-who maintain the
brahminical culture, centered around Vi�J).u; tapasvina/:1,-persons who
are engaged in austerities; yajfia-silan-persons engaged in offering
sacrifices; ga/:1, ca-cows and persons engaged in protecting cows;
hanma/:1,-we shall kill; havi/:1,-dugha/:1,-because they supply milk, from
which clarified butter is obtained for the offering of sacrifice.

TRANSLATION
0 King, we, who are your adherents in all respects, shall
therefore kill the Vedic brihma�as, the persons engaged in offer­
ing sacrifices and austerities, and the cows that supply milk, from
which clarified butter is obtained for the ingredients of sacrifice.

TEXT 41

Am �l� ijq: �� �: �14: I

rrtilf�
�;aT� �l :q �� � ll'dZII
vipra gava§ ca veda§ ca
tapa/:1, satyam dama/:1, sama/:1,
Text 41] The Atrocities of King Kamsa 313

sraddha daya titi�a ca

kratava§ ca hares tanal;

vipral;-the brahmar:ws; gaval; ca-and the cows; veda/; ca-and the

Vedic knowledge; tapai;-austerity; satyam-truthfulness; damai;­
control of the senses; samai;-control of the mind; sraddha-faith;
daya-mercy; titi�a-tolerance; ca-also; krataval; ca-as well as
sacrifices;
hare/; tanal;-are the different parts of the body of Lord
Vi�QU.

TRANSLATION
The briihmat:J.as, the cows, Vedic knowledge, austerity, truthful­
ness, control of the mind and senses, faith, mercy, tolerance and
sacrifice are the different parts of the body of Lord V i�t;J.u, and they
are the paraphernalia for a godly civilization.

PURPORT

When we offer our obeisances to the Personality of Godhead, we say:

namo brahma�Jya-devaya
go-brahma�Ja-hitaya ca
jagad-dhitaya kr�lJdya
govindaya namo nama/; /

When ��Qa comes to establish real perfection in the social order, He

personally gives protection to the cows and the brahmar:ws (go­
brahma�Ja-hitaya ca). This is His first interest because without protec­
tion of the brahmar:ws and the cows, there can be no human civilization
and no question of happy, peaceful life. Asuras, therefore, are always in­
terested in killing the brahmar:ws and cows. Especially in this age, Kali­
yuga, cows are being killed all over the world, and as soon as there is a
movement to establish brahminical civilization, people in general rebel.
Thus they regard the ��Qa consciousness movement as a form of
"brainwashing." How can such envious persons be happy in their god­
less civilization? The Supreme Personality of Godhead punishes them by
keeping them in darkness, birth after birth, and pushing them lower and
314 Srimad-Bhiigavatam [Canto I 0, Ch. 4

lower into wretched conditions of hellish life. The J(r�1,1a consciousness

movement has started a hrahminical civilization, hut especially when it is
introduced in the Western countries, the asuras try to impede it in many
ways. Nonetheless, we must push forward this movement tolerantly for
the benefit of human society.

sa hi sarva-suradhya�o
hy asura-dvU;l guha-saya/:t
tan-mala devata/:t sarva/:t
sesvara/:t sa-catur-mukha/:t
ayam vai tad-vadhopayo
yad r�i�m vihimsanam

sa/:t-He (Lord Vi�Qu); hi-indeed; sarva-sura-adhya�a/:t-the

leader of all the demigods; hi-indeed; asura-dvit-the enemy of the
asuras; guha-saya/:t-He is the Supersoul within the core of everyone's
heart; tat-mala/:t-taking shelter at His lotus feet; devata/:t-the
demigods exist; sarva/:t-all of them; sa-iSvara/:t-including Lord Siva;
sa-catu/:t-mukha/:t-as well as Lord Brahmii, who has four faces;
ayam-this is; vai-indeed; tat-vadha-upaya/:t-the only means of kill­
ing Him (Vi�Qu); yat-which; r�i�m-of great sages, saintly persons,
or Vai�1,1avas; vihimsanam-suppression with all kinds of persecution.

TRANSLATION
Lord Vi!il:.:tu, the Supersoul within the core of everyone's heart,
is the ultimate enemy of the asuras and is therefore known as
asura-dvi�. He is the leader of all the demigods because all the
demigods, including Lord Siva and Lord Brahmi, exist under His
protection. The great saintly persons, sages and Vai!il:.:tavas also
depend upon Him. To persecute the Vai!il:.:tavas, therefore, is the
only way to kill Vi!il:.:tU·
Text 43] The Atrocities of King Kamsa 315

PURPORT
The demigods and the Vai"J.lavas especially are part and parcel of the
Supreme Lord, Vi�J.lu, because they are always obedient to His orders
(om tad v�r:w� paramam padam sada pa.Syanti surayaM. The demoniac
followers of Kamsa thought that if the Vai�J.lavas, saintly persons and
sages were persecuted, the original body of Vi"J.lu would naturally be
destroyed. Thus they decided to suppress Vai"J.lavism. The asuras per­
petually struggle to persecute the Vai"J.lavas because th�y do not want
Vai"J.lavism to spread. Vai"J.lavas preach only devotional service, not en­
couraging karmis, jiianis and yogis, because if one must liberate oneself
from material, conditional life, one must ultimately become a Vai"J.lava.
Our Kr"1.1a consciousness movement is directed with this understanding,
and therefore the asuras always try to suppress it.

TEXT 43

1;1� 8</T'i!f
. ��
�q�fll'"'lt�: �: �� ij+l{;� ���:
� .
��
I
;f�� mT � €hRJNI�Itdl�: 11\l�ll
sri-suka uvaca
evarh durmantribhi� kamsa�
saha sammantrya durmati�
brahma-hirhsam hitam mene
kala-pasavrto 'sura�

sri-suka� uvaca-Sri Sukadeva Gosvami said; evam-in this way;

durmantribhi�-his bad ministers; kamsa�-King Karhsa; saha-along
with; sammantrya-after considering very elaborately; durmati�­
without good intelligence; brahma-hirhsclm-persecution of the
brahmar;as; hitam-as the best way; mene-accepted; kala-pasa­
avrta�-being bound by the rules and regulations of Yamaraja;
asura�-because he was a demon.

TRANSLATION
Sukadeva Gosvimi continued: Thus, having considered the in­
structions of his bad ministers, Kamsa, who was bound by the laws
316 Srimad-Bhagavatam [Canto 10, Ch. 4

of Yamarija and devoid of good intelligence because he was a

demon, decided to persecute the saintly persons, the brahma�as,
as the only way to achieve his own good fortune.

PURPORT
Srila Locana dasa 'fhakura has sung, iipana karama, bhufijiiye
§amana, kahaye locana diisa. Instead of taking good instructions from
the sages and the siistras, godless nondevotees act whimsically, according
to their own plans. Actually, however, no one has his own plans because
everyone is bound by the laws of nature and must act according to his
tendency in material, conditional life. Therefore one must change one's
own decision and follow the decision of ���a and ���a's devotees.
Then one is rescued from punishment by Yamaraja. Kamsa was not
uneducated. It appears from his talks with Vasudeva and Devaki that he
knew all about the laws of nature. But because of his association with bad
ministers, he could not make a clear decision about his welfare.
Therefore the Caitanya-caritamrta (Madhya 22.54) says:

'siidhu-sariga, ' 'siidhu-sariga '-sarva-siistre kaya

lava-miitra siidhu-sarige sarva-siddhi haya

If one desires his real welfare, he must associate with devotees and
saintly persons and in this way rectify the material condition of his life.

TEXT 44

ijf.-a:�� m�� � �� 1
��'NU'l �� �1'\ �� ll'd'dll

sandiSya siidhu-lokasya
kadane kadana-priyiin
kiima-rapa-dhariin di�u
diinaviin grham iiviSat

sandiSya-after giving permission; siidhu-lokasya-of the saintly

persons; kadane-in persecution; kadana-priyiin-to the demons, who
Text 45] The Atrocities of King Karil.sa 317

were very expert at persecuting others; kama-rupa-dharan-who could

assume any form, according to their own desire; dik$u-in all directions;
danavan-to the demons; grham aviSat-Kamsa entered his own palace.

TRANSLATION
These demons, the followers of Kamsa, were expert at persecut­
ing others, especially the Vai11I;lavas, and could assume any form
they desired. After giving these demons permission to go every­
where and persecute the saintly persons, Karil.sa entered his palace.

TEXT 45

ij � �:S4t<1���� ���<1« : I
� f.ri��uua.1•r<w:��: 11��11
te vai raja�-prakrtayas
tamasa mik;lha-cetasa�
satam vidve�am dcerur
arad agata-mrtyava�

te-all the asuric ministers; vai-indeed; raja�-prakrtaya�-sur­

charged with the mode of passion; tamasd-overwhelmed by the mode
of ignorance; mik;lha-cetasa�-foolish persons; satam-of saintly per­
sons; vidve�am-persecution; dceru�-executed; drat agata-mrtya­
va�-impending death having already overtaken them.

TRANSLATION
Surcharged with passion and ignorance and not knowing what
was good or bad for them, the asuras, for whom impending death
was waiting, began the persecution of the saintly persons.

PURPORT
As stated in Bhagavad-gita (2.13):

dehino 'smin yatha dehe

kaumaram yauvanam jara
318 Srimad-Bhagavatam [Canto 10, Ch. 4

tatha dehantara-praptir
dhiras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." Irresponsible per­
sons, surcharged with passion and ignorance, foolishly do things that are
not to be done (nanam pramattatt kurute vikarma). But one should know
the results of irresponsible actions, as explained in the next verse.

TEXT 46

�: f�tf W �� <?;l�� �ef :q I

&r� W:rif« �fOr � 4i�G:Mttift: ������
ayutt sriyarh ya§o dharmam
lokan as�a eva ca
hanti sreyarhsi sarva�i
purhso mahad-atikramatt

ayutt -the duration of life; sriyam -beauty; ya5att -fame;

dharmam -religion; lokan-elevation to higher planets; as�att -bless ­
ings; eva-indeed; ca -also; hanti -destroys; sreyarhsi -benedictions;
sarva�i -all; pumsatt -of a person; mahat-atik ramatt -trespassing
against great personalities.

TRANSLATION
My dear King, when a man persecutes great souls, all his
benedictions of longevity, beauty, fame, religion, blessings and
promotion to higher planets will be destroyed.

Thus end the Bhaktivedanta purports of the Tenth Canto, Fourth

Chapter, of the Srimad-Bhagavatam, entitled "The Atrocities of King
Karhsa."
 CHAPTER FIVE

The Meeting of
Nanda Maharaja and Vasudeva

As described in this chapter, Nanda Maharaja very gorgeously performed

the birth ceremony for his newborn child. Then he went to Kamsa to pay
taxes due and met his intimate friend Vasudeva.
There was great jubilation all over V:rndavana due to K:r��a's birth.
Everyone was overwhelmed with joy. Therefore the King of Vraja,
Maharaja Nanda, wanted to perform the birth ceremony for his child,
and this he did. During this great festival, Nanda Maharaja gave in
charity to all present whatever they desired. After the festival, Nanda
Maharaja put the cowherd men in charge of protecting Gokula, and then
he went to Mathura to pay official taxes to Kamsa. In Mathura, Nanda
Maharaja met Vasudeva. Nanda Maharaja and Vasudeva were brothers,
and Vasudeva praised Nanda Maharaja's good fortune because he knew
that K:r��a had accepted Nanda Maharaja as His father. When Vasudeva
inquired from Nanda Maharaja about the welfare of the child, Nanda
Maharaja informed him all about V:rndavana, and Vasudeva was very
much satisfied by this, although he expressed his grief because Devaki's
many children had been killed by Kamsa. Nanda Maharaja consoled
Vasudeva by saying that everything happens according to destiny and
that one who knows this is not aggrieved. Expecting many disturbances
in Gokula, Vasudeva then advised Nanda Maharaja not to wait in
Mathura, but to return to V:rndavana as soon as possible. Thus Nanda
Maharaja took leave of Vasudeva and returned to V:rndavana with the
other cowherd men on their bullock carts.

TEXTS 1-2

��
�� � �� +4(1+4wtl: I
3Tif{ � �a:�li �Rn �M@,�t: II � II

319
320 Srimad-Bhigavatam [Canto 10, Ch. 5

sri-suka uvaca
nandas tv atmaja utpanne
jatahlado maha-mana/;l
ahilya vipran veda-jnan
snatal;l sucir alarikrta/;l

vacayitva svastyayanam
jata-karmatmajasya vai
karayam asa vidhivat
pitf-devarcanam tatha

sri-suka/;l uvaca-Sri Sukadeva Gosvami said; nanda/;l-Maharaja

Nanda; tu-indeed; dtmaje-his son; utpanne-having been born;
jata-overwhelmed; ahlada/;l-in great jubilation; maha-manal;l-who
was great minded; ahilya-invited; vipran-the brahmar:ws; veda­
jnan-who were fully conversant in Vedic knowledge; snata/;l-taking a
full bath; suci/;l-purifying himself; alarikrta/;l-being dressed very
nicely with ornaments and fresh garments; vacayitva-after causing to
be recited; svasti-ayanam-Vedic mantras (by the brahmar:ws); jata­
karma-the festival for the birth of the child; atmajasya-of his own
son; vai-indeed; karayam lisa-caused to be performed; vidhi-vat­
according to the Vedic regulations; pitr-deva-arcanam-the worship of
the forefathers and the demigods; tatha-as well as.

TRANSLATION
Sukadeva Gosvimi said: Nanda Maharaja was naturally very mag­
nanimous, and when Lord Sri �111,1a appeared as his son, he was
overwhelmed by jubilation. Therefore, after bathing and purify­
ing hinlself and dressing himself properly, he invited brihm81,las
who knew how to recite Vedic mantras. After having these
qualified brihma1,1as recite auspicious Vedic hymns, he arranged to
have the Vedic birth ceremony celebrated for his newborn child
according to the rules and regulations, and he also arranged for
worship of the demigods and forefathers.
Text3] The Meeting of Nanda Maharaja and Vasudeva 321

PURPORT
Srila Visvanatha Cakravarti 'fhakura has discussed the significance of
the words nandas tu. The word tu, he says, is not used \O fulfill the sen­
tence, because without tu the sentence is complete. Therefore the word tu
is used for a different purpose. Although ��Qa appeared as the son of
Devaki, Devaki and Vasudeva did not enjoy the jata-karma, the festival
of the birth ceremony. Instead, this ceremony was enjoyed by Nanda
Mahar�ja, as stated here
(nandas tv atmaja utpanne jatahlado maha­
mana�). When Nanda Maharaja met Vasudeva, Vasudeva could not dis­
close, "Your son ��Qa is actually my son. You are His father in a
different way, spiritually." Because of fear of Kamsa, Vasudeva could
not observe the festival for K:r�Qa's birth. Nanda Maharaja, however,
took full advantage of this opportunity.
The jata-karma ceremony can take place when the umbilical cord,
connecting the child and the placenta, is cut. However, since ��Qa was
brought by Vasudeva to the house of Nanda Maharaja, where was the
chance for this to happen? In this regard, Visvanatha Cakravarti
'fhakura desires to prove with evidence from many siistras that ��Qa ac­
tually took birth as the son of Yasoda before the birth of Yogamaya, who
is therefore described as the Lord's younger sister. Even though there
may be doubts about the cutting of the umbilical cord, and even though
it is possible that this was not done, when the Supreme Personality of
Godhead appears, such events are regarded as factual. K:r�Qa appeared as
Varahadeva from the nostril of Brahma, and therefore Brahma is de­
scribed as the father· of Varahadeva. Also significant are the words
karayam iisa vidhivat. Being overwhelmed with jubilation over the birth
of his son, Nanda Maharaja did not see whether the cord was cut or not.
Thus he performed the ceremony very gorgeously. According to the
opinion of some authorities, ��Qa was actually born as the son of
Yasoda. In any case, without regard for material understandings, we can
accept that Nanda Maharaja's celebration for the ceremony of K:r�Qa's
birth was proper. This ceremony is therefore well known everywhere as
Nandotsava.
TEXT3

���m+1t:�1
�$ � �m����(l'tdl111 � II
322 Srimad-Bhagavatam [Canto 10, Ch. 5

dhenunaril niyute pradad

viprebhya� samalarikrte
tiladrin sap ta ratna ugha­
sata ka umbhambaravrtan

dhenunam-of milk-giving cows; niyute-two million; pradat-gave

in charity; viprebhya�-unto the brahmar:ws; samalarikrte-completely
decorated; tila-adrin-hills of grain; sapta-seven; ratna-ogha-sata­
kaumbha-ambara-avrtan-covered with jewels and cloth embroidered
with gold.

TRANSLATION
Nanda Maharaja gave two million cows, completely decorated
with cloth and jewels, in charity to the briihmaJ}.as. He also gave
them seven hills of grain, covered with jewels and with cloth deco-
'
rated with golden embroidery.

kalena snana-saucabhyam
samskarais tapasejyaya
sudhyanti danai� sant�tya
dravyar:ty atmatma-vidyaya

kalena-by due course of time (the land and other material things be­
come purified); snana-saucabhyam-by bathing (the body becomes
purified) and by cleansing (unclean things become purified);
sarilskarai�-by purificatory processes (birth becomes purified);
tapasa-by austerity (the senses become purified); ijyaya-by worship
(the brahmar:ws become purified); sudhyanti-become purified;
danaib.-by charity (wealth becomes purified); sant�!ya-by satisfac­
tion (the mind becomes purified); dravyar:ti-all material possessions,
such as cows, land and gold; iitmii-the soul (becomes purified); atma­
vidyaya-by self-realization.
Text 5] The Meeting of Nanda Maharaja and Vasudeva 323 ·

TRANSLATION
0 King, by the passing of time, land and other material posses­
sions are purified; by bathing, the body is purified; and by being
cleansed, unclean things are purified. By purificatory ceremonies,
birth is purified; by austerity, the senses are purified; and by
worship and charity offered to the briihma�as, material posses­
sions are purified. By satisfaction, the mind is purified; and by
self-realization, or .Krf�a consciousness, the soul is purified.

PURPORT
These are sastric injunctions concerning how one can purify every­
thing according to Vedic civilization. Unless purified, anything we use
will infect us with contamination. In India five thousand years ago, even
in the villages such as that of Nanda Maharaja, people knew how to
purify things, and thus they enjoyed even material life without
contamination.
TEXTS

ijl'tft@tfiti\ Rim: �fi'tt•N�f.o�: I

�� �if�� � ii: II'-\ II

saummigalya-giro vipra/:t
siiJa-magadha-vandina/:t
gayakaS ca jagur nedur
bheryo dundubhayo muhu/:t

saumarigalya-gira/:t-whose chanting of mantras and hymns purified

the environment by their vibration; vipra/:t - the brahma7Jas; s ata - ex­
perts in reciting all the histories; magadha-experts in reciting the
histories of special royal families; vandina/:t-general professional
reciters; gaya ka/:t- singers; ca-as well as; jagu/:t-chanted; nedu/:t­
vibrated; bherya/:t-a kind of musical instrument; dundubhaya/:t-a
kind of musical instrument; muhu/:t-constantly.

TRANSLATION
The briihma�as recited auspicious Vedic hymns, which purified
the environment by their vibration. The experts in reciting old
324 Srimad-Bhiigavatam (Canto 10, Ch. 5

histories like the Pur�as, the experts in reciting the histories of

royal families, and general reciters all chanted, while singers
sang and many kinds of musical instruments, like bheris and
dundubhis, played in accompaniment.

TEXT6
''"'
�

vraja� sammma-samsikta­
dvarajira-grhantara�
citra-dhvaja-pataka-srak­
caila-pallava-torary,ai�

vraja�-the land occupied by Nanda Maharaja; sammr�ta-very

nicely cleaned; samsikta-very nicely washed; dvdra-all the doors or
entrances; ajira-courtyards; grha-antara�-everything within the
house; citra-variegated; dhvaja-of festoons; pataka-of flags; srak­
of flower garlands; caila-of pieces of cloth; pallava-of the leaves of
mango trees; torary,ai�- (decorated) by gates in different places.

TRANSLATION
Vrajapura, the residence of Nanda Mahiiriija, was fully decorated
with varieties of festoons and flags, and in different places, gates
were made with varieties of flower garlands, pieces of cloth, and
mango leaves. The courtyards, the gates near the roads, and every­
thing within the rooms of the houses were perfectly swept and
washed with water.

TEXT7
.... '"' � '"'
f(lerl �T tf� rn:�de�l1ijt: I
AA�&t�()(J����'il�;r: II \9 II

gavo vr�a vatsatara

haridra-taila-ril$ita�
Text 8] The Meeting of Nanda Maharaja and Vasudeva 325

vicitra-dhatu-barhasrag­
vastra-kaiicana-malinab-

gavab--the cows; vr$ab--the bulls; vatsata�ab--the calves; hari­

dra-with a mixture of turmeric; taila-and oil; TU$itab--their entire
bodies smeared; vicitra-decorated varieties of; dhatu-colored min­
erals; barha-srak-peacock-feather garlands; vastra-cloths; kaii­
cana-golden ornaments; malinab--being decorated with garlands.

TRANSLATION
The cows, the bulls and the calves were thoroughly smeared
with a mixture of turmeric and oil, mixed with varieties of
minerals. Their heads were bedecked with peacock feathers,
and they were garlanded and covered with cloth and golden
ornaments.

PURPORT
The Supreme Personality of Godhead has instructed in Bhagavad­
gita (18.44), kr$i-go-rak$ya-vaJJ,ijyam vaiSya-karma-svabhavajam:
"Farming, cow protection and trade are the qualities of work for the
vaiSyas." Nanda Maharaja belonged to the vaiSya community, the
agriculturalist community. How to protect the cows and how rich this
community was are explained in these verses. We can hardly imagine
that cows, bulls and calves could be cared for so nicely and decorated so
well with cloths and valuable golden ornaments. How happy they were.
As described elsewhere in the Bhagavatam, during Maharaja
Yudhi�thira's time the cows were so happy that they used to muddy the
pasturing ground with milk. This is Indian civilization. Yet in the same
place, India, Bharatavar�a, how much people are suffering by giving up
the Vedic way of life and not understanding the teachings of Bhagavad­
gitii.

TEXTS
�
'"' c. "
��;mNI(UI�=>i�ltUli'1�<:tt: I
'"' '"'

ilm: �Tlfl u� ;n;nq'l'n'tt

' wtq""o l H 11
l ""
t ....... � 11
326 Srimad-Bhigavatam [Canto 10, Ch. 5

maharha-vastrabhara�­
kaiicuko�r;r,�a-bhi4ita/:t
gopa/:t samayay a rajan
nanopayana-pa�ya/:t

mahd-arha-extremely valuable; vastra-abhara�-with garments

and ornaments; kaiicuka-by a particular type of garment used in
V:rndavana; �r;t�a-with turbans; bhi4ita/;t-being nicely dressed;
gopa/:t-all the cowherd men; samayayu/:t-came there; rajan-0
King (Maharaja Parik�it); nand-various; upayana-presentations;
pd�ya/:t-holding in their hands.

TRANSLATION
0 King Parik�it, the cowherd men dressed very opulently with
valuable ornaments and garments such as coats and turbans. Deco­
rated in this way and carrying various presentations in their hands,
they approached the house of Nanda Mahiriija.

PURPORT
When we consider the past condition of the agriculturalist in the
village, we can see how opulent he was, simply because of agricultural
produce and protection of cows. At the present, however, agriculture
having been neglected and cow protection given up, the agriculturalist is
suffering pitiably and is dressed in a niggardly torn cloth. This is the dis­
tinction between the India of history and the India of the present day. By
the atrocious activities of ugra-karma, how we are killing the oppor­
tunity of human civilization!

gopya§ cakarr;r,ya mudita

ya§odaya/:t sutodbhavam
atmanam bhi4ayam cakrur
vastrakalpafijanadibhi/:t
Text 10] The Meeting of Nanda Mahiiriija and Vasudeva 327

gopya�-the feminine community, the wives of the cowherd men;

ca-also; aka�ya-after hearing; mudita�-became very glad;
ya5odiiya�-of mother Yasoda; suta-udbhavam-the birth of a male
child; atmanam-personally; bhil{;ayam cakru� -;- dressed very nicely to
attend the festival; vastra-akalpa-anjana-adibhi�-with proper dress,
ornaments, black ointment, and so on.

TRANSLATION

The gopi wives of the cowherd men were very pleased to hear
that mother Ya8odii had given birth to a son, and they began to
decorate themselves very nicely with proper dresses, ornaments,
black ointment for the eyes, and so on.

TEXT 10

�i".tti¥\Ni�%Q(cNt���n
'"'
I
��
'ti�I+1����'J �: ���R��1)4'.41: II� II o

nava-kurikuma-kinjalka­
mukha-parikaja-bhataya�
balibhis tvaritam jagmu�
prthu-sror:tya5 calat-kuca�

nava-kurikuma-kinjalka-with saffron and newly grown kurikuma

flower; mukha-parikaja-bhataya�-exhibiting an extraordinary beauty
in their lotuslike faces; balibh*-with presentations in their hands;
tvaritam-very quickly; jagmu�-went (to the house of mother
Yasoda ) ; prthu-sror:tya�-bearing full hips, fulfilling womanly beauty;
calat-kuca�-their developed breasts were moving.

TRANSLATION

Their lotuslike faces extraordinarily beautiful, being decorated

with saffron and newly grown kuilkuma, the wives of the cowherd
men hurried to the house of mother Ya8odii with presentations in
their hands. Because of natural beauty, the wives had full hips and
full breasts, which moved as they hurried along.
328 Srimad-Bhagavatam (Canto 10, Ch. 5

PURPORT
The cowherd men and women in the villages lived a very natural life,
and the women developed a natural feminine beauty, with full hips and
breasts. Because women in modern civilization do not live naturally,
their hips and breasts do not develop this natural fullness. Because of ar­
tificial living, women have lost their natural beauty, although they claim
to be independent and advanced in material civilization. This description
of the village women gives a clear example of the contrast between
natural life and the artificial life of a condemned society, such as that of
the Western countries, where topless, bottomless beauty may be easily
purchased in clubs and shops and for public advertisements. The word
balibhi� indicates that the women were carrying gold coins, jeweled
necklaces, nice cloths, newly grown grass, sandalwood pulp, flower gar­
lands and similar offerings on plates made of gold. Such offerings are
called bali. The words tvaritam jagmu� indicate how happy the village
women were to understand that mother Yasodii had given birth to a won­
derful child known as K:r�J:.la.

TEXT 11

tTlQ.J: Wl!'if'ltWt�&ifil!fi�­
f�SflkHI: qN �(CCI�¥41@t�'Ji: I
�� �� �ffir.t��-
otttit�tU����: II��II
gopya� sumr�ta-mar;ti-kur;tc},ala-n4ka-kar:tthya5
citrambarii� pathi sikha-cyuta-malya-var�ii�
nandiilayam sa-valaya vrajatir virejur
vyalola-kur;tc},ala-payodhara-hara-sobhii�

gopya�-the gopis; su-m ma-very dazzling; mar;t i- made of jewels;

kur;tc},ala-wearing earrings; n4ka-kar:tthya�-and having little keys
and lockets hanging from their necks; citra-ambarii�-dressed with
varieties of colored embroidery; pathi-on their way to Yasodiimayi's
house; sikha-cyuta-fell from their hair; miilya-var�ii�-a shower of
Text 11] The Meeting of Nanda Maharaja and Vasudeva 329

flower garlands; nanda-alayam-to the house of Maharaja Nanda; sa­

valayii�-with bangles on their hands; vrajati�-while going (in that
costume); vireju�-they looked very, very beautiful; vyalola-moving;
ku�la-with earrings; payodhara-with breasts; hiira-with flower
garlands; sobhii�-who appeared so beautiful.

TRANSLATION
In the ears of the gopis were brilliantly polished jeweled ear­
rings, and from their necks hung metal lockets. Their hands were
decorated with bangles, their dresses were of varied colors, and
from their hair, flowers fell onto the street like showers. Thus
while going to the house of Maharaja Nanda, the gopis, their ear­
rings, breasts and garlands moving, were brilliantly beautiful.

PURPORT
The description of the gopis, who were going to the house of Maharaja
Nanda to welcome �!?I).a, is especially significant. The gopis were not
ordinary women, but expansions of �!?I).a's pleasure potency, as de­
scribed in the Brahma-samhitii:

iinanda-cinmaya-rasa-pratibhavitabhis
tiibhir ya eva nija-rupatayii kaliibhi�
goloka eva nivasaty akhiliitma-bhuto
govindam iidi-purU!}aril tam aham bhajami
(5.37)

cintiimar:ti-prakara-sadmasu kalpa-vr�a­
la�avrte§u surabhir abhipalayantam
la�mi-sahasra-sata-sambhrama-sevyamiinaril
govindam iidi-purU!}aril tam aham bhajiimi
(5.29)

�!?I).a is always worshiped by the gopis wherever He goes. Therefore

�!?I).a is so vividly described in Srimad-Bhagavatam. Sri Caitanya Maha­
prabhu has also described K:r!?Q.a in this way: ramyii kiicid upiisand
330 Srimad-Bhiigavatam [Canto 10, Ch. 5

vrajavadha-varge7]a ya kalpita. All these gopis were going to offer K:r�Qa

their presentations because the gopis are eternal associates of the Lord.
Now the gopis were more jubilant because of the news of K:r�Qa's ap­
pearance in V:rndiivana.

TEXT 12

m �: 31�1'11� • � 1
d(�ltai�: f«�s��: 11��11
ta as�a� prayuiijanas
ciraril pahiti balake
haridra-curtta-tailadbhi�
siiicantyo 'janam ujjagu�

ta�-all the women, the wives and daughters of the cowherd men;
as�a�-blessings; prayuiijana�-offering; ciram-for a long time;
pahi-may You become the King of Vraja and maintain all its inhabi­
tants; iti-thus; balake-unto the newborn child; haridra-curr:w­
powder of turmeric; taila-adbhi�-mixed with oil; siiicantya�-sprin­
kling; ajanam-the Supreme Personality of Godhead, who is unborn;
ujjagu�-offered prayers.

TRANSLATION
Offering blessings to the newborn child, ��l}a, the wives and
daughters of the cowherd men said, "May You become the King of
Vraja and long maintain all its inhabitants." They sprinkled a mix­
ture of turmeric powder, oil and water upon the birthless Supreme
Lord and offered their prayers.

TEXT 13

31� NR1:sufU1 �uR:"'IfUI 'litffl% 1

� Ft���� � t4i1f¥U•Itt 11��11
avadyanta vicitrar;ti
vaditrar;ti mahotsave
Text 14] The Meeting of Nanda Mahirija and Vasudeva 331

kmte viSvesvare 'nante

nandasya vrajam agate

avadyanta -vibrated in celebration of Vasudeva's son; vicitrar:ti­

various; vaditrar:ti -musical instruments; maha-utsave-in the great
festival; kr�r:te-when Lord :Kr�t;ta; viSva-iSvare-the master of the en­
tire cosmic manifestation; anante-unlimitedly; nandasya-of Maha­
raja Nanda; vrajam-at the pasturing place; agate-had so arrived.

TRANSLATION
Now that the all-pervading, unlimited Lord :Kf¥I].a, the master of
the cosmic manifestation, had arrived within the estate of Mahirija
Nanda, various types of musical instruments resounded to cele­
brate the great festival.

PURPORT
The Lord says in Bhagavad-gita (4. 7):

yada yada hi dharmasya

glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, 0 de­

scendant of Bharata, and a predominant rise of irreligion-at that time I
descend Myself." Whenever :Kr�r:ta comes, once in a day of Brahma, He
comes to the house of Nanda Maharaja in V:rndavana. :Kr�r:ta is the master
of all creation (sarva-loka-mahesvaram). Therefore, not only in the
neighborhood of Nanda Maharaja's estate, hut all over the universe­
and in all the other universes-musical sounds celebrated the auspicious
arrival of the Lord.

TEXT 14

�:���:1
3llf«.-� f.\�JOq;ffl00� �: II� \lll
332 Srimad-Bhigavatam (Canto 10. Ch. 5

gopa}:t parasparam hma

dadhi-�ira-ghrtambubhi}:t
asiiicanto vilimpanto
navanitaiS ca ci�ipu}:t

gopa/:t-the cowherd men; parasparam-on one another; hr§tii/:t­

being so pleased; dadhi-with curd; �ira-with condensed milk; ghrta­
ambubhi}:t-with water mixed with butter; dsiiicanta/:t-sprinkling;
vilimpanta}:t-smearing; navanitai/:t ca-and with butter; ci�ipu}:t­
they threw on one another.

TRANSLATION
In gladness, the cowherd men enjoyed the great festival by
splashing one another's bodies with a mixture of curd, condensed
milk, butter and water. They threw butter on one another and
smeared it on one another's bodies.

PURPORT
From this statement we can understand that five thousand years ago
not only was there enough milk, butter and curd to eat, drink and cook
with, but when there was a festival it would be thrown about without
restriction. There was no limit to how extensively milk, butter, curd and
other such products were used in human society. Everyone had an ample
stock of milk, and by using it in many varied milk preparations, people
would keep good health in natural ways and thus enjoy life in K:r!?Q.a
consciOusness.

TEXTS 15-16

� ¥4(1¥{�1���
� tmJTS�'(I(4ll� I
� � �

�'tTrr��� �� P4o:.fN'JftRif: ����II

�: �lq({lc:u<:¥41 �Rld't'{.jj� I
�tOil(I(� �@(\�Itt :q II�� II
nando maha-mands tebhyo
vaso 'lankara-go-dhanam
Text 16] The Meeting of Nanda Maharaja and Vasudeva 333

siiJa-magadha-vandibhyo
ye 'nye vidyopajivina/:l

tais tai/:l kamair adinatma

yathocitam apujayat
vi$1Jor aradhanarthaya
sva-putrasyodayaya ca

nanda/:r.-Maharaja Nanda; maha-mana/:l-who among the cowherd

men was the greatest of all upright persons; tebhya/:l-unto the cowherd
men; vdsa/:r.-clothing; almikdra-ornaments; go-dhanam-and cows;
suta-magadha-vandibhya/:l-unto the sutas (the professional reciters of
the old histories), the magadhas (the professional reciters of the histories
of royal dynasties) and the vandis (general singers of prayers); ye
anye-as well as others; vidya-upajivina/:l-who were continuing their
livelihood on the basis of educational qualifications; tai/:l tai/:r.-with
whatever; kdmai/:r.-improvements of desire; adina-dtmd-Maharaja
Nanda, who was so magnanimous; yatha-ucitam-as was suitable;
apujayat-worshiped them or satisfied them; vi$1JO/:l aradhana­
arthaya-for the purpose of satisfying Lord Vi��u; sva-putrasya-of
his own child; udayaya-for the improvement in all respects; ca-and.

TRANSLATION
The great-minded Maharaja Nanda gave clothing, ornaments and
cows in charity to the cowherd men in order to please Lord Vi,�u,
and thus he improved the condition of his own son in all respects.
He distributed charity to the sfttas, the magadhas, the vandis, and
men of all other professions, according to their educational
qualifications, and satisfied everyone's desires.

PURPORT
Although it has become fashionable to speak of daridra-narayaTJa, the
words vi$7Jor aradhanarthaya do not mean that all the people satisfied by
Nanda Maharaja in this great ceremony were Vi��us. They were not
daridra, nor were they Naraya�a. Rather, they were devotees of
Naraya�a, and by their educational qualifications they would satisfy
334 Srimad-Bhagavatam [Canto 10, Ch. 5

NarayaJ,la. Therefore, satisfying them_was an indirect way of satisfying

Lord Vi�J,lu. Mad-bhakta-pujabhyadhika (Bhag. 11.19.21). The Lord
says, "Worshiping My devotees is better than worshiping Me directly."
The van:ui$rama system is entirely meant for v��u-aradhana, worship
of Lord Vi�J,lu. Varr;ui§ramacaravata pur�e� para/:t puman/ v��ur
aradhyate (V��u Pura� 3.8.9). The ultimate goal of life is to please
Lord Vi�J,lU, the Supreme Lord. The uncivilized man or materialistic per­
son, however, does not know this aim of life. Na te vidu/:t svartha-gatim
hi v��um (Bhag. 7.5.31). One's real self-interest lies in satisfying Lord
Vi�J,lU. Not satisfying Lord Vi�J,lU but instead attempting to become
happy through material adjustments (bahir-artha-manina/:t) is the
wrong way for happiness. Because Vi�J,lu is the root of everything, if
Vi�J,lu is pleased, everyone is pleased; in particular, one's children and
family members become happy in all respects. Nanda Maharaja wanted to
see his newborn child happy. That was his purpose. Therefore he wanted
to satisfy Lord Vi�J,lu, and to satisfy Lord Vi�J,lu it was necessary to
satisfy His devotees, such as the learned brahma�, magadhas and
satas. Thus, in a roundabout way, ultimately it was Lord Vi�J,lu who was
to be satisfied.

TEXT 17

itf� � �ttll ;r;:�_.jlqiN;wf�6t I

oq�(i{ - 11�\911
rohi�i ca maha-bhaga
nanda-gopabhinandita
vyacarad divya-vasa-srak­
ka�thabhara�-bh'l1$ita

rohi�i-RohiJ,li, the mother of Baladeva; ca-also; maha-bhaga-the

most fortunate mother of Baladeva (greatly fortunate because of having
the opportunity to raise K{�J,la and Balarama together); nanda-gopa­
abhinandita-being honored by Maharaja Nanda and mother Yasoda;
vyacarat-was busy wandering here and there; divya-beautiful;
vasa-with a dress; srak-with a garland; ka�tha-abhara�a-and with
an ornament covering the neck; bhi4ita-decorated.
Text 18] The Meeting of Nanda Maharaja and Vasudeva 335

TRANSLATION
The most fortunate Rohi�i, the mother of Baladeva, was
honored by Nanda Maharaja and Ya8oda, and thus she also dressed
gorgeously and decorated herself with a necklace, a garland and
other ornaments. She was busy wandering here and there to
receive the women who were guests at the festival.

PURPORT

Rohi�i, another wife of Vasudeva's, was also kept under the care of
Nanda Maharaja with her son Baladeva. Because her husband was im­
prisoned by Karhsa, she was not very happy, but on the occasion of
Kr��a-janma�tami, Nandotsava, when Nanda Maharaja gave dresses and
ornaments to others, he also gave gorgeous garments and ornaments to
Rohi�i so that she could take part in the festival. Thus she also was busy
receiving the women who were guests. Because of her good fortune in
being able to raise Kr��a and Balarama together, she is described as
maha-bhaga, greatly fortunate.

TEXT 18

��:��19{1
ml �
�Rm� ��lij!l�l{�q 11��11
tata arabhya nandasya
vraja/:t sarva-samrddhiman
harer nivasatma-gury,ai
ramakru,lam abhan nrpa

tata}:t arabhya-beginning from that time; nandasya-of Maharaja

Nanda; vraja}:t-Vrajabhumi, the land for protecting and breeding cows;
sarva-samrddhiman-became opulent with all kinds of riches; hare/:t
nivasa-of the residence of the Supreme Personality of Godhead; atma­
gury,ai}:t-by the transcendental qualities; rama-akri(lam-the place of
pastimes for the goddess of fortune; abhat-became ; nrpa-0 King
(Maharaja Parik�it).
336 Srimad-Bhagavatam (Canto 10, Ch. 5

TRANSLATION
0 Maharaja Parik!jit, the home of Nanda Maharaja is eternally
the abode of the Supreme Personality of Godhead and His tran­
scendental qualities and is therefore always naturally endowed
with the opulence of all wealth. Yet beginning from Lord �!j�a's
appearance there, it became the place for the pastimes of the god­
dess of fortune.
PURPORT
As stated in the Brahma-sarhhitii (5.29), la�mi-sahasra-sata-sam­
bhrama-sevyamiinarh govindam iidi-pu�arh tam aharh bhajiimi.
The abode of �!?J.la is always served by hundreds and thousands of god­
desses of fortune. Wherever K:r�?J.la goes, the goddess of fortune naturally
resides with Him. The chief of the goddesses of fortune is Srimati
RadharaJ.li. Therefore, �!?1.1a's appearance in the land of Vraja indicated
that the chief goddess of fortune, RadharaJ.li, would also appear there
very soon. Nanda Maharaja's abode was already opulent, and since K:r!?J.la
had appeared, it would be opulent in all respects.

TEXT 19

�F{ ill� � � i(ij: I

�: � ttl� tr.t �������II
gopiin gokula-ra�iiyiirh
nirupya mathuriirh gata/:t
nanda/:t karhsasya viir�ikyarh
kararh datum kurudvaha

gopiin-the cowherd men; gokula-ra�iiyiim-in gtvmg protection

to the state of Gokula; nirupya-after appointing; mathuriim-to
Mathura; gata/:t-went; nanda/:t-Nanda Maharaja; karhsasya-of
Kamsa; viir�ikyam-yearly taxes; karam-the share of profit; datum­
to pay; kuru-udvaha-0 Maharaja Parik�?it, best protector of the Kuru
dynasty.
TRANSLATION
Sukadeva Gosvami continued: Thereafter, my dear King
Parik!jit, 0 best protector of the Kuru dynasty, Nanda Maharaja ap-
Text 20] The Meeting of Nanda Maharaja and Vasudeva 337

pointed the local cowherd men to protect Gokula and then went to
Mathura to pay the yearly taxes to King Kamsa.

PURPORT

Because the killing of babies was going on and had already become
known, Nanda Maharaja was very much afraid for his newborn child.
Thus he appointed the local cowherd men to protect his home and child.
He wanted to go immediately to Mathura to pay the taxes due and also to
offer some presentation for the sake of his newborn son. For the protec­
tion of the child, he had worshiped various demigods and forefathers and
given charity to everyone's satisfaction. Similarly, Nanda Maharaja
wanted not only to pay Karilsa the yearly taxes but also to offer some pre­
sentation so that Karilsa too would be satisfied. His only concern was how
to protect his transcendental child, l(r�1,1a.

TEXT 20

� ��q �� ;r�+tl•l�� "'

���u�� �'EI+tl"i:4�� II� o II

vasudeva upa§rutya
bhriitaram nandam agatam
jfiatvii datta-karam riijfie
yayau tad-avamocanam

vasudevab,-Vasudeva; upa§rutya-when he heard; bhriitaram-that

his dear friend and brother; nandam-Nanda Maharaja; agatam -had
come to Mathura; jfiatva-when he learned; datta-karam-and had
already paid the taxes; riijfie-unto the King; yayau -he went; tat­
avamocanam-to the residential quarters of Nanda Maharaja.

TRANSLATION

When Vasudeva heard that Nanda Maharaja, his very dear friend
and brother, had come to Mathura and already paid the taxes to
Kamsa, he went to Nanda Maharaja's residence.
338 Srimad-Bhagavatam (Canto 10, Ch. 5

PURPORT
Vasudeva and Nanda Maharaja were so intimately connected that they
lived like brothers. Furthermore, it is learned from the notes of Sripada
Madhvacarya that Vasudeva and Nanda Maharaja were stepbrothers.
Vasudeva's father, Siirasena, married a vaiSya girl, and from her Nanda
Maharaja was born. Later, Nanda Maharaja himself married a vaiSya
girl, Yasoda. Therefore his family is celebrated as a vaiSya family, and
Kr!?:Q.a, identifying Himself as their son, took charge of vaiSya activities
(kr$i-go-ra�ya-vd1,1-ijyam). Balarama represents plowing the land for
agriculture and therefore always carries in His hand a plow, whereas
Kr!?:Q.a tends cows and therefore carries a flute in His hand. Thus the two
brothers represent kr$i-ra�ya and go-ra�ya.

TEXT 21
. ....... ..... ,.....

ij qt ij"� �: tfiOII¥4�1•1� I
!fur: fSrtijJf �+trY �� �¥4�@�: II�� II
tam dr$/Vd sahasotthaya
dehal_r, pra1,1-am ivagatam
prital_r, priyatamam dorbhyam
sasvaje prema-vihvalal_r,

tam-him (Vasudeva); dr$/Vd-seeing; sahasd-suddenly; uttha­

ya-getting up; dehal_r,-the same body; prd�m-life; iva-as if;
agatam-had returned; prital_r,-so pleased; priya-tamam-his dear
friend and brother; dorbhyam-by his two arms; sasvaje-embraced;
prema-vihvalal_r,-overwhelmed with love and affection.

TRANSLATION

When Nanda Maharaja heard that Vasudeva had come, he was

overwhelmed with love and affection, being as pleased as if his
body had regained its life. Seeing Vasudeva suddenly present, he
got up and embraced him with both arms.

PURPORT
Nanda Maharaja was older than Vasudeva. Therefore Nanda Maharaja
embraced him, and Vasudeva offered him namaskara.
Text 23] The Meeting of Nanda Maharaja and Vasudeva 339

TEXT 22

tm: �df;t: 'l'IWil�il+tlt�'t: I

3Rffli'=iT: �R��\1: A�''��''
P'ajita� sukham asina�
pmvanamayam adrta�
prasakta-dhi� svatmajayor
idam aha viSampate

pujita�-Vasudeva having been so dearly welcomed; sukham

asina�-having been given a place to sit comfortably; pr$tva-asking;
andmayam-all-auspicious inquiries; ddrta�-being honored and re­
spectfully received; prasakta-dh*-because of his being very much at­
tached; sva-atmajayo�-to his own two sons, Kr��a and Balarama;
idam-the following; aha-inquired; viSam-pate-0 Maharaja Parik�it.

TRANSLATION
0 Maharaja Parik�it, having thus been received and welcomed
by Nanda Maharaja with honor, Vasudeva �at down very peacefully
and inquired about his own two sons because of intense love for
them.
TEXT 23

�t ;mr: �� w;fhrsr�� ij 1
�m� f;{f*'� �� � «� 11��11
di$tya bhrata� pravayasa
idanim aprajasya te
prajasaya nivrttasya
praja yat samapadyata

di$tya-it is by great fortune; bhrata�-0 my dear brother;

pravayasa�-o£ you whose age is now quite advanced; idanim-at the
present moment; aprajasya-o£ one who did not have a son before; te­
o£ you; praja-asaya� nivrttasya-o£ one who was almost hopeless of get­
ting a son at this age; praja-a son; yat-whatever; samapadyata-has
been gotten by chance.
340 Srimad-Bhagavatam [Canto 10, Ch. 5

TRANSLATION
My dear brother Nanda Maharaja, at an advanced age you had no
son at all and were hopeless of having one. Therefore, that you
now have a son is a sign of great fortune.

PURPORT
At an advanced age one generally cannot beget a male child. If by
chance one does beget a child at this age, the child is generally female.
Thus Vasudeva indirectly asked Nanda Maharaja whether he had ac­
tually begotten a male child or a female child. Vasudeva knew that
Yasoda had given birth to a female child, whom he had stolen and
replaced with a male child. This was a great mystery, and Vasudeva
wanted to determine whether this mystery was already known to Nanda
Maharaja. On inquiring, however, he was confident that the mystery of
_Kr�1,1a's birth and His being placed in the care of Yasoda was still hidden.
There was no danger, since Kamsa at least could not learn what had
already happened.

d4tya samsara-cakre 'smin

vartamana/:t punar-bhava/:t
upalabdho bhavan adya
durlabham priya-darsanam

d4tya- it is also by great fortune; samsara-cakre as min - in this

world of birth and death; vartamana/:t- although I was existing; puna/:t­
bhava/:t-my meeting with you is just like another birth; upalabdha/:t­
being obtained by me; bhavan-you; adya- today ; durlabham-al­
though it was never to happen; priya-darsanam-to see you again, my
very dear friend and brother.

TRANSLATION
It is also by good fortune that I am seeing you. Having obtained
this opportunity, I feel as if I have taken birth again. Even though
Text 25] The Meeting of Nanda Maharaja and Vasudeva 341

one is present in this world, to meet with intimate friends and dear
relatives in this material world is extremely difficult.

PURPORT
Vasudeva had been imprisoned by Karhsa, and therefore, although
present in Mathura, he was unable to see Nanda Maharaja for many
years. Therefore when they met again, Vasudeva considered this meeting
to be another birth.

TEXT 25

m FSP:t«qR{: � ��.�
� o�¥n;u;ti � M � ������
naikatra priya-sariwiisa/:t
suhrdam citra-karma'fJdm
oghena vyahyamananiim
plavanam srotaso yatha

na-not; ekatra-in one place; priya-samviisa/:t-living togethe

, r with
dear friends and relatives; suhrdam-of friends; citra-karma'fJdm-of
all of us who have had varieties of reactions to our past karma; oghena­
by the force; vyahyamananam-carried away; plavanam-of sticks and
other objects floating in the water; srotasa/:t-of the waves; yatha-as.

TRANSLATION
Many planks and sticks, unable to stay together, are carried away
by the force of a river's waves. Similarly, although we are in­
timately related with friends and family members, we are unable to
stay together because of our varied past deeds and the waves of
time.

PURPORT
Vasudeva was lamenting because he and Nanda Maharaja could not
live together. Yet how could they live together? Vasudeva warns that all
of us, even if intimately related, are carried away by the waves of time
according to the results of past karma.
342 Srimad-Bhigavatam [Canto 10, 'Ch. 5

TEXT 26

� � �� �'�(!0141�� I
m:;f �� � � ��: ����II
kaccit pa§avyam nirujam
bhary-ambu-troa-virudham
brhad vanam tad adhuna
yatrasse tvam suhrd-vrtaft

kaccit-whether; pa§avyam-protection of the cows; nirujam-with­

out difficulties or disease; bhari-sufficient; ambu-water; tr�-grass;
virudham-plants; brhat vanam-the great forest; tat-all these ar­
rangements are there; adhuna-now; yatra-where; asse-are living;
tvam-you; suhrt-vrtaft-surrounded by friends.

TRANSLATION
My dear friend Nanda Maharaja, in the place where you are liv­
ing with your friends, is the forest favorable for the animals, the
cows? I hope there is no disease or inconvenience. The place must
be full of water, grass and other plants.

PURPORT
For human happiness, one must care for the animals, especially the
cows. Vasudeva therefore inquired whether there was a good arrange­
ment for the animals where Nanda Maharaja lived. For the proper pur­
suit of human happiness, there must be arrangements for the protection
of cows. This means that there must be forests and adequate pasturing
grounds full of grass and water. If the animals are happy, there will be
an ample supply of milk, from which human beings will benefit by
deriving many milk products with which to live happily. As enjoined
in Bhagavad-gita (18.44), kr#-go-ra�ya-va"(tijyam vaiSya-kanna-sva­
bhavajam. Without giving proper facilities to the animals, how can
human society be happy? That people are raising cattle to send to the
slaughterhouse is a great sin. By this demoniac enterprise, people are
ruining their chance for a truly human life. Because they are not giving
Text 28] The Meeting of Nanda Maharaja and Vasudeva 343

any importance to the instructions of Kr!?J}.a, the advancement of their so­

called civilization resembles the crazy efforts of men in a lunatic asylum.

TEXT 27
(' "
�
� wr: 'Efil"41�"''51' � +fqlJ,� 1
• • ...... f"'....

� +rtf� 11�1 +r���{f: ����II

bhriitar mama suta/:t kaccin

miitra saha bhavad-vraje
tatam bhavantam manvano
bhavadbhyam upalalita/:t

bhriita/:t-my dear brother; mama-my; suta/:t-son (Baladeva, born

of Rohil}.i); kaccit-whether; mdtra saha-with His mother, Rohil}.i;
bhavat-vraje-in your house; tiitam-as father; bhavantam-unto you;
manvdna/:t-thinking; bhavadbhyam-by you and your wife, Yasoda;
upalalita/:t-properly being raised.

TRANSLATION
My son Baladeva, being raised by you and your wife, Ya8odidevi,
considers you His father and mother. Is he living very peacefully
in your home with His real mother, Rohii].i?

TEXT 28

ft.n.G:r� "" .... ��

��l'."'tt•ll �: � ��.. II"'Q: I

;r � ��J.t'tl�!l r.r��� � 11��11

pumsas tri-vargo vihita/:t

suhrdo hy anubhavita/:t
na te�u kliSyamdne�u
tri-vargo 'rthaya kalpate

pumsa/:t-of a person; tri-varga/:t-the three aims of life (religion,

economic development and sense gratification); vihita/:t-enjoined ac­
cording to Vedic ritualistic ceremonies; suhrda/:t-toward relatives and
344 Srimad-Bhagavatam [Canto 10, Ch. 5

friends; hi-indeed; anubhavitab,-when they are properly in line;

na-not; te�u-in them; kliSyamane�u-if they are actually in any dif­
ficulty; tri-vargab,-these three aims of life; arthaya-for any purpose;
kalpate-does become so.

TRANSLATION
When one's friends and relatives are properly situated, one's
religion, economic development and sense gratification, as de­
scribed in the Vedic literatures, are beneficial. Otherwise, if one's
friends and relatives are in distress, these three cannot offer any
happiness.

PURPORT
Vasudeva regretfully informed Nanda Maharaja that although he had
his wife and children, he could not properly discharge his duty of main­
taining them and was therefore unhappy.

TEXT 29

���
"'
3f{l :. "' ���: �
('! <:>�
"'
��� �::ff �: I

tctW4RleP4�-� �;:;;n mrq �� mrT II��II

sri-nanda uvaca
aho te devaki-putrab,
kamsena bahavo hatab­
ekava5�tavaraja
kanya sapi divaril gata

sri-nandab- uvaca-Nanda Maharaja said; aho-alas; te-your;

devaki-putrab,-all the sons of your wife Devaki; kamsena-by King
Karhsa; bahavab,-many; hatdb,-have been killed; ekd-one;
ava5�td-remaining child; avaraja-the youngest of all; kanya-a
daughter also; sa api-she also; divam gata-gone to the heavenly
planets.
Text 30] The Meeting of Nanda Maharaja and Vasudeva 345

TRANSLATION
Nanda Maharaja said: Alas, King Kamsa killed so many of your
children, born of Devaki. And your one daughter, the youngest
child of all, entered the heavenly planets.

PURPORT
When Vasudeva understood from Nanda Maharaja that the mystery of
K{�I;la's birth and His having been exchanged with Yasoda's daughter
was yet undisclosed, he was happy that things were going on nicely. By
saying that Vasudeva's daughter, his youngest child, had gone to the
heavenly planets, Nanda Maharaja indicated that he did not know that
this daughter was born of Yasoda and that Vasudeva had exchanged her
with K:r�J;la. Thus the doubts of Vasudeva were dispelled.

TEXT 30

;@ (q�gl��m �: 1
31'[!� til � ;r � Jl� ll�oll
nanam hy adr$ta-ni$tho 'yam
adma-paramo janalt
admam atmanas tattvam
yo veda na sa muhyati

nanam-certainly; hi-indeed; adma-unseen; ni$thalt ayam­

something ends there; adma-the unseen destiny; paramalt-ultimate;
janalt-every living entity within this material world; adr$ta m-that
destiny; atmanalt-of oneself; tattvam-ultimate truth; yalt-anyone
who; veda-knows; na-not; salt-he; muhyati-becomes bewildered.

TRANSLATION
Every man is certainly controlled by destiny, which determines
the results of one's fruitive activities. In other words, one has a son
or daughter because of unseen destiny, and when the son or
346 Srimad-Bhagavatam [Canto 10, Ch. 5

daughter is no longer present, this also is due to unseen destiny.

Destiny is the ultimate controller of everyone. One who knows this
is never bewildered.

PURPORT
Nanda Maharaja consoled his younger brother Vasudeva by saying
that destiny is ultimately responsible for everything. Vasudeva should
not be unhappy that his many children had been killed by Kamsa or that
the last child, the daughter, had gone to the heavenly planets.

TEXT 31

w7�� 3CfT'i1
"' � fit"' "' � .
� er er1 �� �m �·� m er:r :q er: 1
��$.It( �RP.i ('t�g;�qlal� � II�� II
sri-vasudeva uviica
karo vai viir$iko datto
rajiie dma vayam ca vab­
neha stheyam bahu-titham
santy utpatas ca gokule

sri-vasudevab- uviica-Sri Vasudeva replied; kara b,-the taxes; vai­

indeed; viir$ika b,-yearly; datta b,-have already been paid by you;
rajiie-to the King; d ma b- -have been seen; vayam ca-both of us;
vab,-of you; na-not; iha-in this place; stheyam -should be staying;
bahu-titham-for many days; santi -may be; utp a ta b- ca-many distur­
bances; gokule -in your home, Gokula.

TRANSLATION
Vasudeva said to Nanda Maharaja: Now, my dear brother, since
you have paid the annual taxes to Kamsa and have also seen me, do
not stay in this place for many days. It is better to return to
Gokula, since I know that there may be some disturbances there.
Text 32] The Meeting of Nanda Maharaja and Vasudeva 347

TEXT 32

��rl
� i{�ti(4:1( tfm: sn'ffit� �r�n �: 1
�� "'
3l'111'1�'1��m�d"'�IQ{ ifl�t{_ 11��11
sri-suka uvaca
iti nandiidayo gopa�
proktcls te saurir:ui yayu�
anobhir aruu,lud-yuktais
tam anujtiiipya gokulam

sri-suka� uvac a-Sri Sukadeva Gosvami said; iti- thus; nanda­

iidaya�-Nanda Maharaja and his companions; gopa�-the cowherd
men; prokta�-being advised; te-they ; saurir:ui-by Vasudeva;
yayu�-started from that place; anobh*-by the bullock carts; aruu,lut­
yuktai�-yoked with oxen; tam anujtiiipya- taking permission from
Vasudeva; gokulam-for Gokula.

TRANSLATION
Sukadeva Gosviimi said: After Vasudeva advised Nanda Maharaja
in this way, Nanda Maharaja and his associates, the cowherd men,
took permission from Vasudeva, yoked their bulls to the bullock
carts, and started riding for Gokula.

Thus end the Bhaktivedanta purports to the Tenth Canto, Fifth

Chapter, of the Srimad-Bhagavatam, entitled "The Meeting of Nanda
Maharaja and Vasudeva. "
saxwuaddy
 The Author
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared in
this world in 1896 in Calcutta, India. He first met his spiritual master,
Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhakti­
siddhanta Sarasvati, a prominent devotional scholar and the founder of
sixty-four Gau�iya Mathas (Vedic institutes), liked this educated young
man and convinced him to dedicate his life to teaching Vedic knowledge.
Srila Prabhupada became his student, and eleven years later (1933) at
Allahabad he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati
Thakura requested Srila Prabhupada to broadcast Vedi9 knowledge
through the English language. In the years that followed, Srila Prabhu­
pada wrote a commentary on the Bhagavad-gitii, assisted the Gau�iya
Matha in its work and, in 1944, without assistance, started an English
fortnightly magazine, edited it, typed the manuscripts and checked the
galley proofs. He even distributed the individual copies freely and strug­
gled to maintain the publication. Once begun, the magazine never
stopped; it is now being continued by his disciples in the West.
Recognizing Srila Prabhupada's philosophical learning and devotion,
the Gau�iya Vai�I).ava Society honored him in 1947 with the title
"Bhaktivedanta." In 1950, at the age of fifty-four, Srila Prabhupada
retired from married life, and four years later he adopted the
viiMprastha (retired) order to devote more time to his studies and writ­
ing. Srila Prabhupada traveled to the holy city of V:rndavana, where he
lived in very humble circumstances in the historic medieval temple of
Radha-Damodara. There he engaged for several years in deep study and
writing. He accepted the renounced order of life (sannyiisa) in 1959. At
Radha-Damodara, Srila Prabhupada began work on his life's master­
piece: a multivolume translation and commentary on the eighteen thou­
sand verse Srimad-Bhiigavatam (Bhiigavata Purar:w). He also wrote
Easy Journey to Other Planets.
After publishing three volumes of Bhiigavatam, Srila Prabhupada
came to the United States, in 1965, to fulfill the mission of his spiritual
master. Since that time, His Divine Grace has written over forty volumes
of authoritative translations, commentaries and summary studies of the
philosophical and religious classics of India.

351
352 Srimad-Bhigavatam

In 1965, when he first arrived by freighter in New York City, Srila

Prabhuplida was practically penniless. It was after almost a year of great
difficulty that he established the International Society for Krishna Con­
sciousness in July of 1966. Under his careful guidance, the Society has
grown within a decade to a worldwide confederation of almost one
hundred asramas, schools, temples, institutes and farm communities.
In 1968, Srila Prabhupada created New V:rndavana, an experimental
Vedic community in the hills of West Virginia. Inspired by the success of
New V:rndlivana, now a thriving farm community of more than one thou­
sand acres, his students have since founded several similar communities
in the United States and abroad.
In 1972, His Divine Grace introduced the Vedic system of primary and
secondary education in the West by founding the Gurukula school in
Dallas, Texas. The school began with 3 children in 1972, and by the
beginning of 1975 the enrollment had grown to 150.
Srila Prabhupada has also inspired the construction of a large inter­
national center at Sridhama Maylipur in West Bengal, India, which is also
the site for a planned Institute of Vedic Studies. A similar project is the
magnificent l(r�t;}a-Balarlima Temple and International Guest House in
V:rndlivana, India. These are centers where Westerners can live to gain
firsthand experience of Vedic culture.
Srila Prabhuplida's most significant contribution, however, is his
books. Highly respected by the academic community for their authori­
tativeness, depth and clarity, they are used as standard textbooks in
numerous college courses. His writings have been translated into eleven
languages. The Bhaktivedanta Book Trust, established in 1972 ex­
clusively to publish the works of His Divine Grace, has thus become the
world's largest publisher of books in the field of Indian religion and phi­
losophy. Its latest project is the publishing of Srila Prabhuplida's most
recent work: a seventeen-volume translation and commentary-com­
pleted by Srila Prabhuplida in only eighteen months-on the Bengali
religious classic Sri Caitanya-caritamrta. ,
In the past ten years, in spite of his advanced age, Srila Prabhuplida
has circled the globe twelve times on lecture tours that �ave taken him to
six continents. In spite of such a vigorous schedule, Srila Prabhupada
continues to write prolifically. His writings constitute a veritable library
of Vedic philosophy, religion, literature and culture.
 References

The purports of Srimad-Bhagavatam are all confirmed by standard

Vedic authorities. The following authentic scriptures are specifically
cited in this volume:

Bhagavad-gitii, 17,22,24,25,28,38,40,41,42,44,48,51-52,63,64,
65,68,69,70,71,72,75,76,87,90,91,93,94,95,98,101,107,
118, 119-120, 124,125,127-128, 129-130,131,136,137-138,
145-146,150,153,156,159-160,162-163,165-166,173,174,
175-176,177-178,179, 182,184,186,189,195,197,210,216,
218,220,224,225,226,228,232,235,239,241,247-248,250,
251,256,265,267,287,292-293,297,305,317-318,325,331,
342

Bhakti-rasamrta-sindhu, 168,294-295

Brahma-sarilhitii, 17,18-19,44,46-47,87,llO, 141,155n,160,165,

187-188,200,208,210,212,217,220,239,295-296,302,329,
.
336

Caitanya-bhagavata, 199

Caitanya-candramrta, 153

Caitanya-car:itamrta, 20, 68, 101, 144, 146, 171, 192, 241, 258, 316

Cary#, llO, 303

ChandOgya Upan�ad, 87

Gita-Govinda, 23

Hari-bhakti-sudhodaya, 103, 175

353
354 Srimad-Bhigavatam

Hari-vamsa, 97,113,114,137

Hitopadesa, 282

Isopan�ad, 210

Kr$1)a-sandarbha, 261-262

Mahabluirata, 106

Markar;u.leya Purli')a, 110

Padma Purli')a, 22,47,154,172,185-186,191,304

Ramayal)a, 157

$a4-gosvamy-�1£1ka, 153

Sik$li$1£1ka, 190-191,258

Srimad-Bhligavatam, 16-17,20,28,34-35,37,39,45,72,76,86,87,
94,105,124,132,138,140,142,149,165,169,174,181,190,
209,229,235,248,252,266,281,294,301,334

Svetasvatara Upan�ad, 51,159,226,266

Tantra-bhagavata, 160

ViSva-koSa, 112
 Glossary

Acirya-a spiritual master who teaches by example.

Arati-a ceremony for greeting the Lord with offerings of food, lamps,
fans, flowers and incense.
Arcana-the devotional process of Deity worship.
Artha-economic development.
Asrama-the four spiritual orders of life: celibate student, householder,
retired life and renounced life.
Asuras-atheistic demons.
Avatira-a descent of the Supreme Lord.

B
Bhagavad-giti-the basic directions for spiritual life spoken by the
Lord Himself.
Bhagavin-one who unlimitedly possesses all opulences; a term of ad-
dress for the Supreme Personality of Godhead.
Bhigavata-saptiha-a seven-day discourse on Srimad-Bhagavatam.
Bhagavat-svarupa-the personal form of the Lord.
Bhak.ta-a devotee.
Bhak.ti-yoga-linking with the Supreme Lord by devotional service.
Brahmacarya-celibate student life; the first order of Vedic spiritual
life.
Brahman-the Absolute Truth; especially the impersonal aspect of the
Absolute.
Brihnuu;ta-one wise in the Vedas who can guide society; the first Vedic
social order.
Brahmil}.4.as-the universes.
Brahmistra-a nuclear weapon produced by chanting mantras.

Catur-vyuha-the Lord's plenary expansions Vasudeva, Sankar�al}.a,

Pradyumna and Aniruddha

355
356 Srimad-Bhagavatam

Daivas-the demigods or godly persons.

Daridra-niriyaJ}a-"poor Naraya�a," an offensive term used by
Mayavadis to equate poor men with the Supreme Personality of
Godhead.
Disya-rasa-the servitorship relationship with the Lord.
Dharma-eternal occupational duty; religious principles.

Ekida8i-a special fast day for increased remembrance of Kr!?�a, which

comes on the eleventh day of both the waxing and waning moon.

G
Garbhiidhina-samskira-Vedic purificatory ritual for obtaining good
progeny; performed by husband and wife before child's concep­
tion.
Goloka (�flt;taloka)-the highest spiritual planet, containing Kr!?�a's
personal abodes, Dvaraka, Mathura and V :rndavana.
Gopis-Krf?�a's cowherd girl friends, His most confidential servitors.
G:rhastha-regulated householder life; the second order of Vedic
spiritual life.
Gut;ti-bhuta-the first stage of bhakti.
Guru-a spiritual master.

H
Hare �!lt;ta mantra-See: Mahd-mantra
Hliidini-sakti-the Lord's pleasure potency.

J
Jiva-tattva-the living entities, atomic parts of the Lord.
Jiiini-one who cultivates knowledge by empirical speculation.

Kila-cakra-the wheel of time.

Kali-yuga (Age of Kali)-the present age, characterized by quarrel; it
is last in the cycle of four and began five thousand years ago.
 Glossary 357

Kama-lust.
Karatilas-hand cymbals used in kirtana.
Karma-fruitive action, for which there is always reaction, good or bad.
Karma-kii}.«Ja-vicira-the rituals for material p,rosperity prescribed in
the Vedas.
Karmi-a person satisfied with working hard for flickering sense
gratification.
Kevala-the third and highest stage of bhakti.
Kirtana-chanting the glories of the Supreme Lord.
Knt;taloka-See: Goloka
Ktatriyas-a warrior or administrator; the second Vedic social order.

Loka-a planet.

Midhurya-rasa-conjugal love relationship with the Lord.

Mahii-mantra-the great chanting for deliverance:
Hare Kr!?Qa, Hare Kr!?Qa, Krf?Qa Kr!?Qa, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Mahii-roga-a severe illness.
Mahat-tattva-the total material energy, from which the material world
is manifested.
Mantra-a sound vibration that can deliver the mind from illusion.
Mathurii-Lord Ktf?Qa's abode, surrounding Vrndavana, where He took
birth and later returned to after performing His Vtndavana
pastimes.
Maya-illusion; forgetfulness of one's relationship with Kr!?Qa.
Miiyiiviidis-impersonal philosophers who say that the Lord cannot have
a transcendental b�y.
Mrdanga-a clay drum used for congregational chanting.
Mu«Jha-a fool.
Muni-a sage.

Namaskira-a polite greeting or address.

358 Srimad-Bhigavatam

p
Param brahma-the Supreme Absolute Truth, Personality of Godhead.
Parampari-the chain of spiritual masters in disciplic succession.
Pradhina-the total material energy in its unmanifest state.
Pradhini-hhuta-the second and intermediate stage of bhakti.
Prajipatis-the populators of the universe.
PrU,iyima-control of the breathing process; performed in �tc'lnga­
yoga.
Prasida-food spiritualized by being offered to the Lord.

R
Riktasas-man-eating demons.

Sac-cid-inanda-vigraha-the Lord's transcendental form, which 1s

eternal, full of knowledge and bliss.
Siidhu-a saintly person.
Sakhya-rasa-friend relationship with the Lord.
Saktyivesa-avatira-an empowered incarnation of the Supreme Lord.
Sailkirtana-public chanting of the names of God, the approved yoga
process for this age.
Sannyiisa-renounced life; the fourth order of Vedic spiritual life.
Santa-rasa-neutral relationship with the Supreme Lord.
Sistras-revealed scriptures.
Sravaqam klrtanam vit�ol}.-the devotional processes of hearing and
chanting about Lord V i,:r,u.
Sudarsana-cakra-the disc weapon of the Supreme Lord.
Suddha-sattva-the state of pure, transcendental goodness (not to be
confused with material goodness ) .
Sudra-a laborer; the fourth of the Vedic social orders.
Svimi-one who controls his mind and senses; title of one m the
renounced order of life.
Svardpa-siddhi-the perfection of attaining one's original, spiritual
form.
T
Tapasya-austerity; accepting some voluntary inconvenience for a
higher purpose.
 Glossary 359

Tilaka-auspicious clay marks that sanctify a devotee's body as a temple

of the Lord.

Ugra-karma-evil activities.

Vaiku�tha-the spiritual world.

Vaisnava-a devotee of Lord Visnu, Krsna.
. . . . . . .

Vaisyas-farmers and merchants; the third Vedic social order.

Viinaprastha-one who has retired from family life; the third order of
Vedic spiritual life.
Var�a-the four occupational divisions of society: the intellectual class,
the administrative class, the mercantile class, and the laborer class.
Var�iSrama-the Vedic social system of four social and four spiritual
orders.
Vitsalya-rasa-parental relationship with the Lord.
Vedas-the original revealed scriptures, first spoken by the Lord
Himself.
Vimuktas-persons liberated from the material world.
Vi,�u, Lord-K:r�Q.a's expansion for the creation and maintenance of
the material universes.
Vi,�u-mftrtis-the various forms of the Lord.
Vi,�u-tattva-the original Personality of Godhead's pnmary expan­
sions, each of whom is equally God.
Vrndavana-K:r�Q.a's personal abode, where He fully manifests His
quality of sweetness.
Vyisadeva-K:r�Q.a's incarnation, at the end of Dvapara-yuga, for com­
piling the Vedas.

Yajiia-an activity performed to satisfy either Lord Vi�Q.U or the

demigods.
Yogi-a transcendentalist who, in one way or another, is striving for
union with the Supreme.
Yugas-ages in the life of a universe, occurring in a repeated cycle of
four.
 Sanskrit Pronunciation Guide

Vawels

ala atfa: l: i ii �u �u �r �f
�l q: e � ai alt o it au
.!. Ih (anusvara) : I} (visarga)

Consonants

Gutturals: Cfi ka � kha lJ ga 'q gha e ila

Palatals: �.ca � cha �ja "jha 5Jiia

Cerebrals: eta � tha :S Qa G Qha OJ Qa

Dentals: ata t1' tha � da �dha ;:::r na
Labials: qpa �pha if ba ll bha ;(rna
Semivowels: �ya � ra �la qva

Sibilants: �sa �sa

q' f?a
Aspirate: � ha S ' (avagraha) -the apostrophe

The numerals are: o-0 �-1 �-2 �-3 \l-4 '-\-5 �-6 \S-7 G-8 �-9
The vowels above should be pronounced as follows:
a - like the a in organ or the u in but.
a - like the a in far but held twice as long as short a.
- like the i in pin.
- like the i in pique but held twice as long as short i.

361
362 Srimad-Bhagavatam

u - like the u in push.

u - like the u in rule but held twice as long as short u.
:r - like the ri in rim.
f - like reein reed.
- like Hollowed by r (lr).
e - like the ein they.
ai - like the ai in aisle.
o - like the o in go.
au - like the ow in how.
:rh (anwvdra) - a resonant nasal like the n in the French word bon.
1.t ( visarga) - a final h-sound: ab, is pronounced like aha; ib, like ih i.

The vowels are written� follows after a consonant:

Ta f 'f
i i �u �u .._ :r E f ....,_ e � ai ) 1 o au

For example: � ka tfiT ka 'fiti tfi'fki ki � ku � ku

..... �
� k:r 'f\ kf. CJi ke � kai tfi�' ko CJiT kau
�

The vowel "a" is implied after a consonant with no vowel symbol.

The symbol viriima ("\) indicates that there is no final vowel: Cfi..._
The consonants are pronounced as follows:
k - as in kite jh - as in hedgehog
kh- as in Eckhart ii - as in canyon
g - as in give ! - as in tub
gh- as in dig-hard !h - as in light-heart
i1 - as in sing <,1 - as in dove
c - as in chair <,lha- as in red-hot
ch - as in staunch-heart J) - as rna (prepare to say
J - as m JOY the rand say na . )
Cerebrals are pronounced with tongue to roof of mouth, but the
following dentals are pronounced with tongue against teeth:
t - as in tub but with tongue against teeth.
th - as in light-heart but with tongue against teeth.
 Sanskrit Pronunciation Guide 363

d - as in dove but with tongue against teeth.

dh- as in red-lwt but with tongue against teeth.
n -as in nut but with tongue between teeth.
p -as in pine l -as in light
ph-as in uphill (not f) v - as in vine
b - as in bird s (palatal) - as in the s in the German
bh-as in rub-hard word sprechen
m -as in mother � (cerebral) - as the shin shine
y - as inyes s - asmsun
r -as in run h -as in lwme

Generally two or more consonants in conjunction are written

'together in a special form, as for example: � k�a ;r" tra
There is no strong accentuation of syllables in Sanskrit, or pausing
between words in a line, only a flowing of short and long (twice as
long 88 the short) syllables. A long syllable is one whose vowel is
long (i, I, u, e, ai, o, au), or whose short vowel is followed by more
than one consonant (including anusvira and visarga). Aspirated
consonants (such 88 kha and gha) count 88 only single consonants.
 Index of Sanskrit Verses

This index constitutes a complete listing 9f the first and third lines of each of the
Sanskrit poetry verses of this volume of Srimad-Bhagavatam, arranged in English
alphabetical order. The first column gives the Sanskrit transliteration, and the second and
third columns, respectively, list the chapter-verse reference and page number for each
verse.

A �tamad yuvayor garbh4n 1.60 91

dste praU�arils taj-janma 2.23 151
t'Jcakhyur bhaja-rtljtlya 4.2 277 a.Svdndm ayutaril stlrdharil 1.31 57
dd�!d prabhundmsena 1.25 50 tJSvdsya ca mahrril grrbhi� 1.26 52
ad�tam dtmanas tattvaril 5.30 345 asyds tvdm �famo garbha 1.34 59
ad�tvdnyatamarilloke 3.41 260
adr§yatt1nujtl v�1_10� - 4.9 284 asyatas te §ara-vratair 4.33 306
ath4ham ari1Sa-bh4gena 2.9 129
adya oobda-satdnte 114 1.38 62 athainam astaud avadh4rya pa�aril 3.12 214
agnaya.S ca dvijaUndril 3.4 203 athainam tltmajaril vi"-1ya 3.23 232
agner yath4 daru-viyoga-yogayor 1.51 82 atha kala upavrtte 1.56 87
agrato bhavitd deoo 1.24 49
aha� me pral)a-haro harir guh4ril 2.20 145 atha sarva-gu1_10peta� 3.1 202
dtmana� �emam anvicchan 1.44 77
aharil suto 114m abhavaril 3.41 260 4tmtlnaril bh�yaril cakrur 5.9 326
aha bhaginy aha bh4ma 4.15 289 4tmtlnam iha sanjtltaril 1.68 99
aha te devakr-putrtl� 5.29 344 avddyanta vicitra!U 5.13 330
aha visrarilsito garbha 2.15 136
ahaya vipran veda-jnan 5.1 320 avaUrya yador vamse 1.3 19
tlvirdsrd yath4 prtlcytlril 3.8 207
ajnana-prabhavaham-dhr� 4.26 300 tlvivestlri1Sa-bh4gena 2.16 138
aj�ta-gramya-v�ayav 3.39 257 ayaril tv asabhyas tava janma nau grhe 3.22 230
tlkal"(lya bhartur gaditaril 4.30 304 ayaril mi tad-vadhapayo 4.42 314
tlkrtlnttl bhari-bh4rer.w 1.17 40 ayu� sriyaril ya.!o dharmaril 4.46 318
andvrtatvdd bahir antararil na te 3.17 219
B
anirdaS4n nirdaS4riiS ca 4.31 305 bahavo himsittl bhrdta� 4.5 280
anobhir ancu;lud-yuktais 5.32 347 bahir-anta�-pura-dvdra� 4.1 276
anyaiS cdsura-bhapalair 2.2 119 bahu-ndma-nikete�u 4.13 286
anytJ.S ca karilsa-sarilvigna 2.7 125 balibhis tmritaril jagmu� 5.10 327
apothayac chila-p�the 4.8 283 bhagavdn api viSvdtmtl 2.6 123

arc�yanti man�yds tvaril 2.10 131 bhagavan api viSvdtmtl 2.16 138
arpayam dsa krcchrer.w 1.57 88 bhaginfril hantum tlrabdharil 1.35 60
aruhya krcchrel)a pararil padaril tata� 2.32 172 bhavat-padambharuha-ndvam atra te 2.31 170
dsfna� sarilvi.Sarils �than 2.25 151 bhavo nirodha� sthitir apy avidyaytl 2.39 194
dsincanto vilimpanto 5.14 332 bhaytlnakamrta-satdkuld nadr 3.50 270

365
366 Srimad-Bhigavatam

bhojendra-gehe 'gn.i-iikheva nuldh4 2.19 143 devaky4 sllryay4 s4rdham 1.29 55

bhr4taramc4vadhu karilsam 1.10 31 devdn prati /q'tdmar¢ 4.30 304
bhr4tar mama suta/1 kaccin 5.27 343 dha111.1/l-iale,u-carm4si- 4.10 285
bhr4tu/l samanutaptasya 4.25 299 dhenan4mniyute pr4d4d 5.3 322
bhamer bh4r4yam4�114m 1.64 94 dhOpopah4ra-balibhi/l 2.10 131

bhamir drpta-nrpa-vy4ja- 1.17 39 diia/1 prasedur gaganam 3.2 202

bhuvi bhaum4ni bhat4ni 4.19 291 difiJ4 bhr4ta/l pravayasa 5.23 339
bibhar,i r0p4(1.y avabodha 4tm4 2.29 166 difl)'4 hare 'sy4 bhavata/1 pado bhuvo 2.38 192
bibharti so 'yammama garbhago 'bhad 3.31 246 difiJ4mba te kuk,i-gata/1 para/1 pum4n 2.41 198
brahm4 bhavai ca tatraitya 2.25 154 dif1J4rlkit4mtvat-padakai/1 suiobhanair 2.38 192

brahma-hirils4mhitammene 4.43 315 difl)'4 sarils4ra-cakre 'smin 5.24 340

brahm4 tad-upadh4ry4tha 1.19 42 divya-srag-ambar4/epa- 4.10 285
brahmei4nau purodh4ya 2.42 199 drau(J.y-astra-viplu,tam idammad- 1.6 26
brhad mnamtad adhu114 5.26 342 drfta-irut4bhy4mmanas4nucintayan 1.41 67
dr1tvc1 samatvamtac chaure/1 1.59 90
c
duhitre devaka/1 pr4d4d 1.32 57
catu/1-iatamp4ribarham 1.31 56
dur4sado 'tidurdhar,a 2.17 139
cintay4no hrJJkeiam 2.24 151
duratyayamkaurava-sainya-s4garam 1.5 26
cintayantau krta-snehau 3.45 263
durgeti bhadrak41Ui 2.11 132
citra-dhmja-pa14k4-srak- 5.6 324
dv4rai ca sarv4/l pihit4 duratyay4 3.48 268

D dvij4li-kula-san114da- 3.3 203

dadh4ra sarv4tmakam 4tma-bhtuam 2.18 140

E
daimm apy anrtammkti 4.17 290 ek4vaiifJ4varaj4 5.29 344
d4sJ114msukum4rJ!14m 1.32 57 ek4yano 'sau dvi-p_hala tri-malai 2.27 161
d4tum arhasi mand4y4 4.6 282 eke tam anurundh4114 2.4 121
dehamm4nu,am 4iritya 1.11 32 e,4 tav4nuj4 b4l4 1.45 78
etad anyac ca sarvamme 1.12 33
deh4ntaram anupr4pya 1.39 64
deha-yoga-viyogau ca 4.20 293 etad v4mdariitamrapam 3.44 262
dehe mrte tammanuj4/l iapanti 2.22 148 etat karils4ya bhagav41i 1.64 94
dehe palicatvam 4panne 1.39 63 evambhav4n buddhy-anumeya- 3.17 219
devai/1 s4nucarai/l s4kam 2.25 154 evameel tarhi bhojendra 4.31 305
evamdurmantribhi/1 karilsa/1 4.43 315
devakJm vasudevam ca 1.66 96
devakJmvasudemmca 4.14 288 evam elan mah4-bh4ga 4.26 300
devakJm vasudevamca 4.24 298 evamhi jantor api durvibh4vya/l 1.51 82
devakJ tam up4dh4vat 3.23 232 emmniiamya bhrgu-nandana s4dhu- 1.14 35
devakl-vasudev4bhy4m 4.28 302 evamsa s4mabhir bhedair 1.46 78
evam sm-m4y4-racite,v asau pum4n 1.43 73
demky4 garbha-sambandha/1 1.8 29 evamvimliya tamp4pam 1.52 83
devaky4 garbha-sambhtuam 1.65 96
devaky4/l iayane nyasya 3.52 271
G
devaky4 jalhare garbham 2.8 126 gaccha devi vrajambhadre 2.7 125
devaky4mdeva-rapi(l.y4m 3.8 207 g4mpauru,lril me ir(l.ut4mar4/l punar 1.21 44
 Index of Sanskrit Verses 367

garbha-sallka�a!ldt tam vai 2.13 134 j4to bhayas tayor eva 3.43 261
garbhe pral;!Ue devakycl 2.15 136 jclyamdne 'jane tasmin 3.5 203
garbho babhava devakycl 2.5 122 jijf�va utsrjya 4.33 306
jMtayo bandhu-suhrdo 1.63 92
gate mayi yuv4mlabdhv4 3.40 259
gaur bhatv4Sru-mukhf khinncl 1.18 41 jMtvcl datta-karamrcljfle 5.20 337
gcloo v!14 vatsatarcl 5.7 324 jugopa kuk#mgata cltta-cakro 1.6 26
gclyakcJS ca jagur nedur 5.5 323 jyotir yathaivodaka-pclrthive�v adal,t 1.43 73
ghnanti hy asutrpo lubdhcl 1.67 98
K
giramsamcldhau gagane samirit4m 1.21 44
kaccit pa!avyamnirujam 5.26 342
gop4/.t parasparam hr�lcl 5.14 332
kcllena sn4na-sauc4bhycJm 5.4 322
gop4/.t samayaya rcljan 5.8 326
kcln lokcln vai gam�yclmi 4.16 289
gopcln gokula-ra�clyclm 5.19 336
kclma-rilpa-dharcln di�u 4.44 316
gopya/.t sumrna-ma(li-ku1.14ala- 5.11 328
kamsa evamprasann4bhyclm 4.28 302

gopya5 cclkan,Jya mudit4 5.9 326

kamsas �ta-man4 rcljan 1.59 90
grclmycln bhogcln abhuiijclthclm 3.40 259
kclrayclm elsa vidhivat 5.2 320
gu(lll-prakclSair anumiyate bhavcln 2.35 181
karo vai vclr�iko datto 5.31 346
gu(le�U mdycl-racite�u dehy asau 1.42 70
kasmdn mukundo bhagavcln 1.9 30

H kathito vamsa-vistclro 1.1 15

hamsy anyclsakta-vimukhcln 4.35 307 ka uttama51oka-gu1Jijnuv4dclt 1.4 21

hanti sreyclmsi sarvcl(li 4.46 318 kecit prclnjalayo din4 4.34 307
hantum nclrhasi kalycl(lim 1.45 78 keval4nubhav4nando- 3.13 215
harer niv4scltma-gu(lai 5.18 335 kim adya tasmin kara(lfyam 4Su me 2.21 147
haridrcJ-car(la-tailcJdbhi/.t 5.12 330 kim akclryamkadarycl!ldm 1.58 89
ha�u �f.su bclle�u 2.4 121
kimdul,tsaham nu scldhaoom 1.58 89
I kim indre!ldlpa-virye(la 4.36 308
iti ghoratamcld bh4v4t 2.23 151 kim�ema-sarair vibudhair 4.36 308
iti nandcldayo gopcl/.t 5.32 347 kimmaycl hataycJ mando 4.12 286
iti prab�ya tamdevi 4.13 286 kim udyamail,t kar�yanti 4.32 306
ity abh�plya pu�am 2.42 199
ity cldiSyclmara-ga!ldn 1.26 52 kirtimantamprathamajam 1.57 88
kriyclsu yas tvac-cara!14ravindoyor 2.37 190
ity ukta/.t sa khalal,t pclpo 1.35 60 kr�1Jiivat4rotsava-sambhramo 'spr5an 3.11 212
ity uktv4sid dharis �(lim 3.46 265 k�(le viSvesvare 'nante 5.13 331
ity uktv4Sru-mukhal,t pt1dau 4.23 298 krtav4n yclni viSvcltmd 1.3 20

J �amadhvam mama daurcltmyam 4.23 297

kumudcl ca(l<likcl k�!lii 2.12 132
jagclma sa-tri-nayanas 1.19 42
kva vclsamjMtibhi/.t sclrdham 1.9 30
jagu/.t kinnara-gandharvcls 3.6 206
jan�yate tat-priyclrtham 1.23 48
M
janma te mayy asau pclpo 3.29 244
jclntavo na sadaikatra 4.18 291 mdbhad bhayam bhoja-pater muma�r 2.41 198
jcltamjcltam ahan putram 1.66 96 maghmi var,aty asakrd yamdnujcl 3.50 270
368 Srimad-Bhigavatam

mah4rha-vaidarya-kirita-ku!l4ala- 3.10 211 n4nyath4 mad-bhavam jii4nam 3.44 262

mah4rha-vastr4bhara(la- 5.8 326 na nyavartata kauravya 1.46 78
mah4suram kalanemim 1.68 99 �fe loke dvi-par4rdh4vas4ne 3.25 236
na tal-lingam pariSr4nt4 3.53 272
mahf mangala-bhay�lha- 3.2 203 na te 'bhavasyesa bhavasya kara(lam 2.39 194
man4rilsy asan prasann4ni 3.5 203
manas4 dayamdnena 1.53 84 na te�u kliSyamane�u 5.28 343
mandam mandam jaladhara 3.7 207 na tvam vismrta-5astrastran 4.35 307
mano-vacobhyam anumeya-vartmano 2.36 185 nava-kunkuma-kinjalka- 5.10 327
na vavrathe 'pavargam me 3.39 257
manu§oca yata/1 sarva/1 4.21 295 n4yam atmd tathaite�u 4.19 292
martyo mrtyu-vyala-bhita/1 palayan 3.27 240
md socatam mah4-bh4gav 4.18 290 neha stheyam bahu-titham 5.31 346
mdtaram pitaram bhratfn 1.67 98 ni�adir vatsaranto mahryarils 3.26 238
mathunJ bhagav4n yatra 1.28 54 nirbandham tasya tam jii4tva 1.47 79
niSithe tama-udbhate 3.8 207
mathunJn charasen4ms ca 1.27 53 nityam udvigna-manaso 4.32 306
matsy4Sva-kacchapa-nrsimha-varaha- 2.40 196 nivrtta-tar�air upagiyamdnad 1.4 21
matta/1 kaman abhipsantau 3.35 252 nanam hy adr�ta-n�lho 'yam 5.30 345
maya n4r4ya!liS4ni 2.12 132
mitho ghnantam na pa§yanti 4.27 301
0
oghena vyahyamdn4n4m 5.25 341
mocayam asa niga(iad 4.24 298
mrtyur buddhimatapohyo 1.48 80 p
mrtyur janmavatam vira 1.38 62 pathi pragrahi(lam karilsam 1.34 58
mukta-kaccha-sikha/1 kecid 4.34 307 pibantam tvan-mukh4mbhoja- 1.13 33
malam hi �11ur devan4m 4.39 311 pitamaha me samare 'maranjayair 1.5 26
mumucur munayo deva/1 3.7 207 pitro/1 sampa§yato/1 sad yo 3.46 265
m�#ka�ta-dvivida- 2.1 119 pradaya mrtyave putran 1.49 81

N 255
pradurasam varada-r&;l 3.38
n4bhyanandata tad-vakyam 1.61 92 prtlg eva vidyamdnatvan 3.16 219
nadya/1 prasanna-salila 3.3 203 prajt1Say4 nivrttasya 5.23 339
na hy asyas te bhayam saumya 1.54 85 pralamba-baka-ca!'Ura- 2.1 119
naikatra priya-samvasa/1 5.25 341 prapsyami tvam ya§odayam 2.9 129
na�4tidu/lsah4 �un mdm 1.13 33
praptam kalam prativyo4hum 1.47 79
n4madheyani kurvanti 2.11 132 prasakta-dhi/1 svatmajayor 5.22 339
na n4ma-rape gu�-janma-karmabhir 2.36 185 prasanna-vadan4mbhojo 1.53 84
n4n4-virya/l prthag-bhata 3.15 218 pratigrhya parikramya 2.14 135
nandadya ye vraje gopa 1.62 92 pratimucya padar loham 3.52 271
nanda/1 kamsasya var�ikyam 5.19 336
pratiy4tu kumaro yam 1.60 91
nandalayam sa-valaya vrajatir virejur 5.11 328 pratyarcya k��-caritam kali-kal�a- 1.14 35
nandas tv atmaja utpanne 5.1 320 prayacchato mrtyum utamrtam ca 1.7 27
nanda-vrajam saurir upetya tatra tan 3.51 270 praya(la-prakrame tala 1.33 58
nando maha-manas tebhyo 5.15 332 prita/1 priyatamam dorbhyam 5.21 338
nanv aham te hy avaraja 4.6 282 pajayam asa vai saurir 1.52 83
 Index of Sanskrit Verses 369

prljita� sukham tisina� 5.22 339 saroe vai devat4-pr4y4 1.63 92

purilsas tri-vargo vihita� 5.28 343 s4 tad-dhast4t samutpatya 4.9 284
puraiva purils4vadhrto dhar4-jvaro 1.22 46 sa talp4t t�m uuh4ya 4.3 278
pu� iv4patyam 4.15 289 sat4m vidve�am 4cerur 4.45 317
sa te 'vat4ram pu�ai� samarpitam 3.22 231
pu�m pur�a-saktena 1.20 43 saU4-m4tram nirviie�am niriham 3.24 233
putr4n pras�uve c�fau 1.56 87
putr4n samarpay�ye 'sy4 1.54 85 sattvam na ced dh4tar idam nijam 2.35 181
sattvam viSuddham srayate bhav4n 2.34 178
R sattvopapann4ni sukh4vah4ni 2.29 166
raho-ju¢ kim hari{lii 4.36 308 sa tv aham tyakta-k4ru(lyas 4.16 289
r4jadh4ni tata� s4bhat 1.28 54 sa tvam ghor4d ugrasen4tmaj4n nas 3.28 242
r4janya-samjMsura-ko#-yathapair 3.21 229
r4jli4m cobha ya-vari1Sy4n4m 1.1 15 sa tvam tri-loka-sthitaye sva-m4yay4 3.20 227
r4meti loka-rama(l4d 2.13 134 satyasya satyam rta-satya-netram 2.26 155
satya-vratam satya-param tri-satyam 2.26 155
raSmin hay4n4m jagr4ha 1.30 56 saumallgalya-giro vipr4� 5.5 323
rohi(li ca mah4-bh4g4 5.17 334 sa vismayotphulla-vilocano harim 3.11 212
rohi(li vasudevasya 2.7 125
rohi(lytis tanaya� prokto 1.8 29 sa y4vad u�4 bharam iSvaresvara� 1.22 46
siddha-c4ra!J-Q-gandharvair 4.11 285
�r vinirgame karilso 1.65 96 sir!!-Q-par{liinil4h4r4v 3.35 252
nipam cedam pau�am dhy4na- 3.28 242 sl4ghaniya-gu!J-Q� sarair 1.37 61
rapam yat tat pr4hur avyaktam 4dyam 3.24 233 sn�am tava kaly4!1-Q 4.4 280

s Soka-ha�a-bhaya-dve�a- 4.27 301

sa bibhrat paur�m dh4ma 2.17 139 sraddh4 day4 titik¢ ca 4.41 313
s4 devaki sarva-jagan-niv4sa- 2.19 143 srivatsa-la�mam gala-wbhi-kaustubham 3.9 211
sa e�a jivan khalu sampareto 2.22 148 srovan groan sarilsmarayams ca cintayan 2.37 190
sa eva svaprakrtyedam 3.14 216 striy4� svasur gurumaty4 vadho yam 2.21 147
saham4nau sv4sa-rodha- 3.34 252
sudhyanti d4naib sa�ly4 5.4 322
sa hi sarva-sur4dhya�o 4.42 314 saraseno yadupatir 1.27 53
sa katham bhaginim hany4t 1.37 61 sata-m4gadha-vandibhyo 5.15 333
s4lv4n vidarbh4n n�adh4n 2.3 ·121 sut4 me yadi j4yeran 1.49 81
samudvije bhavad-dheto� 3.29 244 sutam yaSod4-Sayane nidh4ya tat- 3.51 271
samyag ryavasit4 buddhis 1.15 37
satr-grham ag4t tar(lam 4.3 278
sand�taivam bhagavat4 2.14 135 svapne yath4 paSyati deham idrSam 1.41 67
sandiSya s4dhu-lokasya 4.44 316 sva-roc� bh4rata satik4-grham 3.12 214
sarika-cakra-gad4-padma- 3.30 245 svasur vadh4n nivavrte 1.55 86
sarikha-tarya-mrdallg4S ca 1.33 58 svayam nigrhya bubhuje 1.69 100
sannipatya samutp4dya 3.16 219 svayam samuttirya sudustaram dyuman 2.31 170

sanniyamyendriya-gr4mam 3.33 250 T

saptamo va�(lavam dh4ma 2.5 122
sapta-tvag �ta-vitapo nav4� 2.27 161 t4 4S�� prayuiij4n4S 5.12 330
sarg4ya raktam rajasopabrmhitam 3.20 227 tad anu tvam hy apra�fa� 3.14 216
370 Srimad-Bhagavatam

todd u�m parit�to

. 'ham 3.37 255 trtfye 'smin bhave 'ham vai 3.43 261
taddyam sutapd nama 3.32 249 tvam asya lokasya vibho rira��ur 3.21 229
t4� kmw-uihe vasudeva agate 3.49 268 tvam eka euisya sata� prasatis 2.28 164

tais tai� kamair adinatmd 5.16 333 tvam eva purva-sarge 'bha� 3.32 249
tam adbhutam bdlakam ambuje�a(lllm 3.9 211 tvam pdsi nas tri-bhuvanam ca 2.40 196
tam aha bhrtitaram devi 4.4 280 tvan-mtiyayti samvrta-cetasas trom 2.28 164
tam dr,;tvli sahasotthtiya 5.21 388 tvat-ptidtibjam prtipya yadrcchaytidya 3.27 240
t4m grhitro cara(lllyor 4.8 283 tvat-pada-potena mahat-krtena 2.30 167

tam jugupsita-karmti(Illm 1.36 61 tvatto 'sya janma-sthiti-samyamtin vibho 3.19 225

t4m v�ya kamsa� prabhaytijit4ntartim 2.20 145 tvaytibhigupt4 vicaranti nirbhayci 2.33 176
tan-mal4 devatci� sarro� 4.42 314 tvayti daiva-nis�tena 4.5 280
tapasti sraddhayti nityam 3.37 255 tvayiSvare brahmar:U no virudhyate 3.19 225
tapasvino yajlia-si/an 4.40 312 tvayy ambujti�tikhila-sattva-dhcimni 2.30 167

tasmtid bhadre sva-tanaycin 4.21 295 u

tasmtin na kasyacid droham 1.44 77
uddhtima-kaiicy-aligada-kankar;widibhir 3.10 211
tasyam rcitryam vyatittiytim 4.29 303
ugrasenam ca pitaram 1.69 100
tasytim tu karhicic chaurir 1.29 55
ugrasena-suta� kamsa� 1.30 56
tasmtit sarrotmand rcijan 4.40 312
upaguhytitmajtim evam 4.7 283
uptihrtoru-balibhi� 4.11 285
tasya ca brahma-go-viprds 4.39 311
tala tirabhya nandasya 5.18 335
upalabdho bharon adya 5.24 340
tcitam bhavantam manvcino 5.27 343
upasamhara viSrotmann 3.30 245
tataS ca §aurir bhagavat-pracodita� 3.47 267
upasthit4ntike tasmai 1.18 41
tatas tan-mala-khanane 4.37 309
upasthito nivarteta 1.50 81
upendra iti vikhytito 3.42 260
tathti na te mtidhava tcivaka� kvacid 2.33 176
tathtipi devli� stipatnytin 4.37 309
tato bdla-dhvanim sruttd 4.1 276
v
tato jagan-maligalam acyut4msam 2.18 140 mcayitm svastyayanam 5.2 320
tatra gatro jagannatham 1.20 43 vakt4ram pracchakam srotf'rils 1.16 38
vaktum arhasi sarvajlia 1.12 33
tatrt1msent1vatrr(ll1Sya 1.2 18 va�-vt1tcitapa-hima- 3.34 252
tat sannik�ya rohi1,1yt1 2.8 126 vasudeva-grhe sci�tid 1.23 48
tatheti sutam adaya 1.61 92
t4vat tad-abhimtiny ajno 4.22 296 v4sudeva-ka/ananta� 1.24 49
taytibhihitam t1kar1,1ya 4.14 288 v4sudeva-kathti-pra§na� 1.16 38
v&udeva-kathciyam te 1.15 37
taya hrta-pratyaya-sarva-vrt�u 3.48 268 vasudeva upa§rutya 5.20 337
tayor vlim punar evliham 3.42 260 vasudeva mahti-bhtiga 1.36 61
tebhya tic�1a tat sarvam 4.29 303
te pu;lit4 niviviSu� 2.3 121 vasudeva 'pi tam prita� 1.55 86
te tu tar(lllm upavrajya 4.2 277 vavar� parjanya upamsu-garjita� 3.49 269
vavau myu� sukha-sparsa� 3.4 203
te vai raja� -prakrtyas 4.45 317 veda-kriya-yoga-tapa�-samtidhibhis 2.34 178
tiltidrin sapta ratnaugha- 5.3 322 vicitra-dhtitu-barhasrag- 5.7 325
 Index of Sanskrit Verses 371

vidito 'si bhav4n s4kf4t 3.13 215 yadoi ca dharma-srlasya 1.2 18

vidy4dharya! ca nanrtur 3.6 206 yadlln4m kadanam cakre 2.2 119
vin4nuv4dam na ca tan manr,itam 3.18 223
viparyayo v4 kim na sy4d 1.50 81 yadlln4m nija-n4th4n4m 2.6 123
vipr4 g4va.S ca ved4S ca 4.41 313 yadu-pury4m sah4v4t.srt 1.11 32
yad-vi!rambh4d aham p4pa� 4.17 290
vrry4(1i tasy4khila-deha-bh4j4m 1.7 27 yady asau na nivarteta 1.48 80
vif!IO r 4r4dhan4rth4ya 5.16 333 yarhy ev4jana-janmarkfam 3.1 202
vif!IOr m4y4 bhagavatr 1.25 50
vi!vam yad etat sva-tanau ni!dnte 3.31 246 ya!od4 nanda-patnr ca 3.53 272
vraja� samm11ta-samsikta- 5.6 324 yath4mayo 'rtge samupekfito nrbhir 4.38 310
yath4nevam-vido bhedo 4.20 293
vrajams lifthan padaikena 1.40 65 yath4 troa-jalaukaivam 1.40 65
vraje vasan kim akaron 1.10 31 yatheme 'vikrt4 bh4v45 3.15 218
vriyat4m vara ity ukte 3.38 255
Vf1(1ayo vasudev4dy4 1.62 92 yathendriya-gr4ma upekfitas tath4 4.38 310
vyacarad divya-v4sa-srak- 5.17 334 yato yato dh4vati daiva-coditam 1.42 70
vyakte 'vyaktam k4/a-�gena y4te 3.25 237 yatra kva v4 pilroa-satrur 4.12 286
vyasrjad vasudeva.S ca 4.25 299 y4vad dhato 'smi hant45mr- 4.22 296
ye 'nye 'ravind4kfa vimukta-m4ninas 2.32 172
y
ya 4tmano driya-gu,e,u sann iti 3.18 222 yo yam k4las tasya te 'vyakta-bandho 3.26 238
y4citas 14m vinirbhartsya 4.7 283 yuv4m m4m putra-bh4vena 3.45 263
yad4 bahir gantum iye,a tarhy aj4 3.47 267 yuv4m vai brahma!lddi.,tau 3.33 250
 General Index
Numerals in boldface type indicate references to translations of the verses of Srimad­
Bhagavatam.

Administrators. See: Kings; K�atriyas;

A Leaders,government; Politicians
Advaitam acyutam anddim ananta-rupam
Abhaya defmed,196 quoted,87
Abhayam sarvadd tasmai Adydpiha caitanya e saba lila kare
verse quoted,157 verse quoted, 199
Abhyasa-yoga-yuktena Agamdpdyino 'nityas
quoted,71 verse quoted,91
Abhyutthdnam adharmasya Age of Kali. See: Kali-yuga
verse quoted,40,118,120,145-146, AghAsura,119
155n,l95,331 Agriculturalists. See: VaiSyas
Abrahma-bhuvani!l lokd� Ahaituky apratihatd
quoted,241 verse quoted,294
Absolute Truth Aham ddir hi devdni!m
devotional service reveals,156 quoted,87,235
Lord Kr�Qa as,34,156, 158,160 Aham sarvasya prabhavo
personal & impersonal realization of,75 quoted,235
See also: Kr�Q.a,Lord; Supreme Lord Aham tvdm sarva-pdpebhyo
Abudha�defined,223 quoted,28
Acdryas (saintly authorities) Ahankdra (false ego). See: Bodily concept
duty of,171 Ahankdra itiyam me

Lord as reached via,170-171, 172 verse quoted,216,224

scholars ignore, 184 Ahankdra vimii4hdtmd
See also: Spiritual master; names of specific quoted,52
dcdryas verse quoted,51-52
Acintya-bheddbheda (oneness-and­ Aitaddtmyam idam sarvam
difference) philosophy,128,236 quoted,224
Activities Ajo 'pi sann avyaydtmd
of God. See: �Q.a,Lord,pastimes of; quoted,210
Supreme Lord,activities of Akr\ira,122,193
of irresponsible persons,318 Amdra djMya guru haM tdra' ei dew
in Kr�Q.a consciousness movement,192 verse quoted,144
See also: Endeavor; Fruitive activities; Amara-ko5a, cited on sex life,259
Karma; Sinful activities Ambari� MahArAja,69
Addnta-gobhir viSatdm tamisram Ambuja defined,34
quoted,149 Amitdn yodhayed yas tu
verse quoted,34-35 verse quoted,106
Aditi, Devaki was,261 Amsena defined,102

373
374 Srimad-Bhigavatam

Anddir 4dir govinda� AnarthopaSa,maril s4k¢d

verse quoted,18-19 verse quoted,37
Analogies A�ntara-stha-param47J.u-cay4ntara-stharil
birds in tree & soul-Supersoul in body, quoted,155n,200,201,210,236
162, 163 verse quoted,217
boat & Lord's lotus feet,168, 169,172 Anger
boat & mind,71 of fool at good instructions,282
dreaming & transmigration,67, 100-101 of Lord at demons,228-229
dress & body,64 of Vasudeva & Devak.i at Kamsa relieved,
earth element & living entity,292 299-300
electricity & Lord's potency,51 Animals
fiery rod & s{liritualized body,103 atheists compared to,40
fire (covered) & Devak.l (imprisoned), 142, care for, 342
143 killing of. See: Animal slaughter
fire leaping & soul transmigrating, 82-83, modern men compared to,179,180
102 See al!o: Cows; names of other specific
Ganges River & spiritual master, 294-295 animals
jaundice patients & nondevotees, 188 Animal slaughter
king's government & Lord's creation,221 Buddha stopped,23
knowledge (misused) & Devak.i l(nl).a consciousness prohibits, 103
(imprisoned),142,143 as sinful, 150,342
�'!).a's advent & awakening �,I).a con­ in Vedic sacrifices,23-24
sciousness,128-129 See also: Cows,killing of; Hunters,animal
luminary's reflection & soul's covering,74 Aniruddha,108
moonrise & Lord's advent,141, 142,208, Antary4mfdefined,155n,156
210 Antavat tu phalam te¢ril
ocean & material world,168, 169, quoted,156
170-171, 172 Ante n4r4ya�-smrti�
original lamp & �'I).a, 160 quoted,28
potter's wheel & cosmos,239-240 Anukalyena krlr:uJ.nu-
sun & Lord,209-210 quoted,152
sunshine & Lord's energy, 222 Anuv4da defined,105
tree & body,161-162, 163 Anxiety. See: Suffering
watchdogs & politicians, 277, 279 Anyc'1bhil4,it4-sanyam
Ananda-cinmaya-ra&a-pratibh4vit4bhis quoted,258
verse guoted,208,329 .Apana karama, bhunjaye samana,
Ananta (Se,a-niga) quoted,316
as Baladeva,127 Apareyam itas tv any4ril
�,I).a indescribable by,19 verse quoted,162-163,224
protected Vasudeva & child,269 Apa&mrti� defined,69,101
as Rohil).l's son,127 Apa5yat4m 4tma-tattvaril
Salikar,8I).a as, 49, 109 verse quoted,132
in second quadruple expansion,122, 123 Appearance of the Lord. See: �,I).a,Lord,
universe supported by,127 "birth" of; Supreme Lord,advent of
Anany& cintayanto m4ril Aprtlpya m4ril nivartante
verse quoted,159 quoted,101,279
 General Index 375

Aprapya mam nivartante Attachment

verse quoted,173 See also: Bodily concept; Desire; Desire,
Ap§r�,207,285-286 material
Aradhanadefined,248 Attrtvdc ca tada danat
Arca-mii.rti. See: Deity form verse quoted,160
Arcanam vandanam dasyam Aurangzeb,King,98
verse quoted,128 Austerities
Ari��. 119 human life for,253-254
Arjuna by Vasudeva (Sutapa) & Devaki (P�sni),
fought for Kr�l).a,27, 84-85 251,253-255,256
Kr�l).a's universal form bewildered, 279 Authorities. See: Acaryas; Mahdjanas; Spiri­
quoted on flickering mind,71 tual master
quoted on Supreme Brahman,44 Ava�(lava-mukhodginJ.am
Aryans,Vedic,281 verse quoted,22,191-192
Asarigo hy ayam pur�� Avajdnanti mam mii.dha�
quoted,163,292,293 quoted,45,76,184,216,263
Asraddadhdna� pur�a verse quoted,250
verse quoted,173 Avan-manasa-gocara
Astra-sastra-pravir;w.S ca quoted,220
verse quoted,106 Avatara. See: Incarnation
Astrology of KnQa's advent,204,205 Avatdridefined,160
Asura� sarva evaita Avyakta defined,183
quoted,115 Ayodhya,112
Asuras. See: Demons
Asurim yonim apanna
verse quoted,150
B
ASvatthama,28,29
Ata� sri-kmr.a-namiidi &hii.nam janmandm ante
verse quoted,185-186 quoted,75
Atha kamsam upa.gamya Baka,119
verse quoted,113 &kandha-nyaya logic,228
Athdpi te eleva padambuja-dvaya­ Balarama (Baladeva),Lord
verse quoted,181 in Devaki's womb,127, 129
Athava bahunaitena as independent,109
verse quoted,130 as Kr�I).a's brother,50,130,338
Atheists as Knl).a's expansion,18, 19,102,127,
compared to animals,40 198
God avoided by, 152-153, 279 mother of,30,335,343
See also: Demons; 1mpersonalists other names of,134-135
Atiratha defined,106 plow carried by,338
Atma. See: Soul as Sailkar�al).a,127,130,134,137
Atma-tattva defined,131,292 sustains universe,109
Atom,Lord within,155n,236 Yogamaya transferred,from Devaki to
Attachment Rohil).i,137
to bodily concept,293-294 Balasya neha sara(lam pitarau nrsimha
to material enjoyment,259 quoted,157
376 Srimad-Bhagavatam

BAJ;tAsura, 119 Bhagavad-gita, quotations from

&rhavatarilsam asitambuda-sundararlgam on devotional service & transcendence, 69,
quoted, 212 175-176,247-248
Beings, living. See: Living entities on devotional service as highest yoga, 68
Benediction on duty, 136,179
of Brahma on Kalanemi's sons, 113 on embodied soul, 64,146,317-318
of Caitanya in Hare J(r�l).a mantra, 256, on equanimity, 90
257 on faithless persons falling to birth &
of J(r�l).a on Vasudeva (Sutapa) & Devaki death, 173
(P:rsni), 255, 257-259 on fool imagining about Lord's advent, 250
Bhagavad-dar§anad yasya on fool's bafBement, 305
verse quoted, 302 on God & demigods, 87
Bhagavad-gita on impersonalist's labor, 75,174
See also: Bhagavad-gitii, cited; Bhagavad- on killing in knowledge as not killing, 297
gita, quotations from on knowing Lord's advent & activities, 98,
duty to read, 99 189,241,250
guru follows, 192 on J(r�l).a as Brahman's basis, 235
for humans, 180 on �l).a consciousness, 68
knowledge in, distribution of, 144 on J(r�r,a's form as misunderstood, 76
Lord spoke, 264 on J(r�r,a's supremacy, 22
modernists misinterpret, 264 on living entities as Lord's parts & parcels,
nondevotees misunderstand, 189 153,195
recitation of, bogus & bona fide, 21-23,25 on Lord as birthless, 210
as Vedas' essence, 69 on Lord as death to nondevotees, 107
Bhagavad-gita, cited on Lord as knower in all bodies, 163
on demon's destiny, 99-100 on Lord as source of all, 235
on devotional service & transcendence, 187 on Lord as within & without, 127-128,220
on fighting for J(r�l).a, 84-85 on Lord directing cosmic manifestation,
on Lord's advent, 205 226,239
on spiritual sky, 17 on Lord directing living entity's wander-
on va71W-sankara population, 253 ings, 292-293
Bhagavad-gita, quotations from on Lord directing material energy, 51
on bewildered soul, 51-52 on Lord enlightening devotees, 107,124
on birth-death cycle, 63,101,251 on Lord in heart, 25,124
on bodies by material association, 65,72, on Lord known by devotional service, 128,
101 182,186
on body as desire machine, 287 on Lord maintaining devotees, 159
on Brahma's day, 241,256 on Lord pervading universe, 129-130
on chanting Hare J(r�l).a, 191,232 on Lord protecting devotees, 177,243
on demigod worshipers, 101,131,156, on Lord's advent & mission, 40,95,
165-166,235 119-120,145-146,195,267,331
on devotee as best yogi, 125 on Lord saving devotee from birth & death,
on devotee going back to Godhead, 48 165
on devotee never perishing, 159-160 on Lord's inferior & superior energies,
on devotee undisturbed by difficulty, 153 162-163,224
 General Index 377

Bhagavad-gitd, quotations from Bhaktir evainam darsayati

on Lord's material energies, 216,267 quoted, 128
on Lord's protection, 28 Bhakti-yoga. See: Devotional service; ��I).a
on Lord's spiritual energy, 265 consciousness
on loving the Lord, 175 Bhaktyaham ekaytl grahya�
on mahatmas, 52 quoted, 248
on materialists, 24 Bhaktytl mdm abhijandti
on material world, 241 quoted, 128,156,182,189,248
on mind as flickering, 71 verse quoted, 175-176,186
on modes of nature determining destiny, Bharata Maharaja, 177,191
72 Bharatavar�a. See: Earth planet; India
on obeisances to the Lord, 197 Bhava defined, 250
on opulence of ��I).a & Arjuna, 177-178 Bhavambudhir vatsa-padam param padam
on perfection of life,
175 verse quoted, 28,169
on pious birth, 48,94 Bhava-roga defined, 25
on remembrance, death & destiny, 69 Bhava-samudra defined, 71
on sacrifice for Vi�I).u, 179 Bhava�adha defined, 25,104
on sex according to religious principles, Bhav�ya Purtl'f.'a, quoted on devotee seeing
251 Lord's will everywhere, 302
on sinful people cast into demoniac species, Bhayam dvitiyabhinivesata� syti.t
150,228 quoted, 124
on social orders, 41 Bheda defined, 112
on soul surviving body, 70 Bhinnd prakrtir �lfulh4
on spiritual awakening vs. material quoted, 267
dream, 137-138 Bhi�madeva
on spiritual master,
218 cited on Lord in heart, 209
on Supersoul, 124 died by Lord's will, 107
on Supreme Brahman, 44 in Kuruk�etra war, 27-28
on surrender to the Supreme, 75 BhogaiSvarya-prasaktdndm
on tolerance amid happiness & distress, verse quoted, 24
91 Bhoja dynasty, 62, 112
on vaiSyas (agriculturalists), 325 Bhramayan sarva-bhata.ni
Bhagavan. See: ��I).a, Lord; Supreme Lord quoted, 287
Bhagavatam. See: Srimad-Bhagavatam verse quoted, 293
Bhagavata paro diya bhagavata sthane Bhamir tlpo 'nalo vayu�
quoted, 22 verse quoted, 216,224
Bhagavata Purd'f.'a. See: Srimad-Bhagavatam Bhata-bhrn na ca bhata-stho
Bhaktas: See: Devotees verse quoted, 127-128
Bhakti defined, 69 Bhatvtl bhatva praliyate
See also: Devotional service; ��I).a con­ quoted, 241
sciousness Birds at ��I).a's advent, 204, 205
Bhakti-rasamrta-sindhu Birds in tree & soul-Supersoul in body,
quoted on liberated soul, 294-295 analogy of, 162, 163
quoted on Parik�it & Sukadeva, 168 Birth
by Riipa Gosvami, 171 death followed by, 63
378 Srimad-Bhagavatam

Birth (continued) Body, material

of devotee in pious family, 48,94 soul contrasted to, 292,293
of ��l).a. See: ��1,1a, "birth" of suffering due to, 65,76,77,149-150
of living entity vs. Lord's advent, Supersoul in, 163
194-195,196,205,210,212 true but temporary, 224,225
modes of nature determine, 72 See also: Birth; Bodily concept; Senses;
name-giving ceremony after, 88 Subtle body; Transmigration
process of, 70 Body, spiritual
Birth and death, repeated of pure devotee, 103
education for avoiding, 252 of spiritual master, 295
faithless persons return to, 173 Body of the Lord. See: ��1,1a, Lord, body of;
��1,1a consciousness stops, 76,279 Supreme Lord, body of
kr�r:w-katha stops, 21,25,35 Bombay
Lord saves devotee from, 165 Durga worship in, 287
purification stops, 73 Hare ��1,1a center in, 232
See also: Birth; Death; Transmigration Bondage. See: Life, material; Maya; Modes of
Birth control, artificial vs. spiritual, 251-253 material nature; Suffering
Bliss, transcendental, by chanting Lord's Brahma, Lord
names, 105.- as adi-kavi, 45
See also: Happiness as authority, 169
Boat & Lord's lotus feet, analogy of, 168,169, Brahma-samhitii by, 182,183
172 as creator, 227-228
Boat and mind, analogy of, 71 day of, 241,256,331
Bodily concept of life demigods advised by, about Lord's advent,
attachment to, 293-294 45,46,48-50
as ignorance, 179,297,300-301 earth approached, for relief, 40,42
via modes of nature, 51,74 Kalanemi's sons blessed by, 113
sinful activities via, 149,150 ��1,1a tested by, 208
suffering due to, 294,297 lifetime of, 19,241
See also: Attachment; Desire, material Lord above, 154,164,165
Body, material at Lord's advent, 154,158
changes of, 292 quoted on nondevotees, 173
compared to dress, 64 in trance hearing the Lord, 45
compared to tree, 161-162,163 as Varahadeva's father, 321
desire determines, 287,292 Brahma-bhataiJ. prasannatmd
elements in, 64,162,222,292 verse quoted, 75,175-176
formation of, 70 Brahmajyoti (Brahman effulgence), 222,
happiness from, 161-162 235
living force in, 146,162-163 Brahman (impersonal Absolute), 235,236
as materialist's reality, 223,225 Brahman, Supreme
mind develops, 68-70,71,72,101,102 as cause of all causes, 224
nature awards, 64-65,72,279 Lord as, 44
soul as basis of, 223 See also: Supreme Lord
soul changes, 64,65,66,67,68-70,71, Brahmar:ws (saintly intellectuals)
72,74,75,76,317-218 Kamsa's ministers plotted against, 312
 General Index 379

BrahmaT;UJS (saintly intellectuals) "Brainwashing," Kr,Q.a consciousness move­

at �Q.a's "birth" ceremony,320, 322, ment branded as,35,66,313
323 Buddha,Lord,stopped animal sacrifices,23
Lord protects,313 Bulls at Kr,Q.a's "birth" festival,325
Lord's advent gladdened, 204-205, 206
Nanda's charity to,322
Brah1T141}<1a bhramite kona bhdgyavan jfva c
quoted,101
verse quoted,171,241 Caitanya-bhdgavata, quoted on devotees per­
Brahman effulgence (brahmajyoti), 222, ceiving Lord's incarnations,199
235-236 Caitanya-candrtlmrta, quoted on devotee's
BrahmaJ;W hi prat4thaham happy-world view,153
quoted,235 Caitanya-caritamrta, cited
Brahma-sarhhita on devotional service in opulence or love,
by Brahmli,182,183 247
cited on Brahman effulgence,222 on Kr,Q.a & Vi,Q.u,102
cited on Lord as old & young,182 on �Q.a's advent, 50
Brahma-sarhhita, quotations from Caitanya-caritamrta, quotations from
on devotees loving Lord as Sylimasundara, on associating with devotees,316
187 on devotional service via guru & Kr�Q.a,
on devotees perceiving Lord's presence, 171,241
165 on guru distributing Kr,Q.a's instructions,
on devotee's protection from karmic reac­ 144,192
tions, 302 on hearing about K�na,20
on Durgli,110 on �Q.a as Hare Kr'Q.a mantra, 146
on fruitive activities controlling everyone, on living entity wandering in universe,101
295-296 on renouncing material desires,258
on Kr�Q.a & gop i goddesses,329,336 on serving the Supreme,68
on �Q.a & His entourage, 208 Caitanya Mahliprabhu
on Kr�Qa as origin of incarnations, 46-47, body of, transcendental, 180
160 Brahma-sarhhita accepted by,183
on Kr�Q.a's supremacy,18-19,44 devotee helped by,153
on Lord as all-pervading, 236 as Kali -yuga's savior, 95-96, 180
on Lord's abode,17 as Kr'Q.a,55,144
on Lord's advent,45, 46, 48-50 love of God given by,256,257
on Lord's beauty,187-188,212 Caitanya Mahliprabhu,quotations from
on Lord's expansions,87,141 on chanting the Lord's holy name, 72,96,
on Lord's presence everywhere,155n,200, 180
210 on desiring devotional service,190-191,
on MahA-Vi�Q.u, 217 258
on seeing the Supreme Lord,220 on devotional service via guru & �Q.a,
on sun,time & the Lord,239 171,241
Brahma satyarh jagan mithya on guru distributing �Q.a's instructions,
quoted,225 144,192
Brahmins. See: BrahmaT;UJS on hearing about �Q.a,20,22
380 Srimad-Bhigavatam

Caitanya Mahiiprabhu,quotations from (cont.) Charity,Nanda distributed,at i(r�I).a's "birth"

on i(r�I).a,329-330 festival,322, 333
on living entity wandering in universe, 101 Chayeva yasya bhuvanani bibharti durga
on love of God,256 quoted,110
on renouncing material desires,258 Chemicals,life not from,223
on serving the Supreme,68 Children
Cdl).akya Pal).�ita of Devaki,87, 97, 113
quoted on king,woman & politician,60 female, begotten in old age,340
quoted on piety in association & action,77 killing of,231,232
Cancalarir. hi mana/,1 kmr.a name-giving ceremony for,88
verse quoted,7l parents not ultimate protectors of,157
Car.uji, quoted on maya, 303 procreation of, 251-253
Candra,43 Cin-maya defined, 103
Cdl).ura,119 Cintama"(l.i-prakara-sadmasu kalpavr�a­
Ciiral).as,207, 285-286 quoted,17
Castes,social. See: Brahmar;r.as; K�atriyas; verse quoted,329
Society,human, occupational divisions Citraketu,177
of; VaiSyas Civilization,modern
Catur-van;r.yam maya smam in bodily concept,150
quoted,41, 179 chaotic & demoniac,311-312
Catur-vyaha. See: Quadruple expansions of condemned,231,232,326
Godhead crazy,342-343
Causal Ocean, Mahii-Vi�I).U lies on,217,221 in ignorance, 163
Cause,ultimate materialistic,146
Brahman as,224 producing Riik�asas (man-eaters),
destiny as,82-83 289
i(r�I).a as, 18-19,235,301 See also: Society, human
Ceremonies. See: Ritualistic ceremonies; Colors, Lord assumes,for cosmic functions,
Sacrifices 227-228
Ceto-darpar;a-marjanam Comparisons. See: Analogies
quoted,256 Conditioned soul. See: Soul, conditioned
Chiit;liya va4r;ava-seva, nistdra pa.yeche keba Consciousness,material vs. spiritual,68
quoted,104 See also: KJ;�I).a consciousness
Chaitanya. See: Caitanya Mahiiprabhu Cosmic manifestation. See: Creation, the; Ma­
Chance, body not obtained by,102 terial world; Nature, material; Universe
Chandogya Upan4ad, quoted on Lord's ex- Cow(s)
pansions, 87 earth in form of,42
Chanting "mango,mango,mango," 186 happy in Vedic times,325
Chanting the Supreme Lord's holy names Kamsa's ministers plotted against,312
blissful,105 killing of,231,232,313
Caitanya recommends,72 at KJ;'�I).a's "birth" festival, 322, 325
for Kali-yuga,180 protection of,313,325,326,342
misery cured by,104 Vasudeva mentally distributed,213
by Siva, 154 Cowherd men of VJ;ndiivana
in Western countries,171 descended from heavenly planets,93
See also: Hare i(r�I).a mantra at i(r�I).a's "birth" festival,326, 332
 General Index 381

Cowherd men of V�ndavana Demigods

Nanda appointed,to protect home in his demons advised Kamsa about,306-311,
absence, 336-337 314
Cowherd women. See: Gopis demons vs.,120
Creation,the,material & spiritual divisions of, Devaki encouraged by,196,198
.
110 as devotees,95
See also: Earth planet; Heavenly planets; Kamsa-Devaki clash incited by,59
Material world; Nature,material; Kamsa's associates as,93,94
Spiritual world; Universe(s) in �I).a's pastimes,93,94
Cruelty condemned,148,149,282 Lord above,43,87,164-166,235
Cupid,Lord J4�I).a excels,183-184,188 Lord's advent greeted by,154,155,207,
Curse of Hiral).yaka8ipu on grandsons,113 208
Cycle of birth and death. See: Birth and death, at milk ocean,42,43,108
repeated; Transmigration prayers for 14�I).a by. See: Prayers,by
demigods for 14�I).a
Vi�I).u chief among,311,314,315
D V�davana's residents as,93,94
v��I).iS & Yadus as,93,94
Dadami buddhi-yogarh tam worship toward,87-88,101,156-157,235
verse quoted,107 See also: names of specific demigods
Dam-pati defined,258 Democracy,corruption in,41
Daridra-naraya{la, 333 Demons (asuras)
Death demigods vs.,120
control over,107,251 devoted to Durga,288,291
devotee remembers �I).a at,28-29, devotees contrasted to,305
69-70 earth burdened by,40,41,47
duty to avoid,80 as fools,305
fear of,Lord dispels,240,241,242 government ruined by,40-41
Lord as personification of,107,279 hellish destiny of,99-100
Parik�it fasted before,34 Kamsa advised by, 304-316
as sure & certain, 63,241 l(t�I).a consciousness movement opposed
takes everything away,72 by,313-315
See also: Transmigration Lord kills,95,228,229,230,245
Decorations at J4�I).a's "birth" festival, Lord's advent derided by,45
324-329 persecuted saintly persons, 317
Deer,Bharata became,177,191 selfish nature of,60,231,280
Dehino 'smin yatha dehe Vai�I).avas vs.,315
quoted,146 world ruined by,230
verse quoted,64,317-318 Yadus persecuted by,119,120,121
Deity form of the Supreme Lord See also: Atheists; Kamsa; Materialists;
as Lord Himself,267 Nondevotees; Rak�sas; names of
Vai�I).avas (devotees) worship,133,182 other specific demons
See also: Worship "Deprogrammers" court case,177
Demigods Desire
Brahma advised, about Lord's advent,45, of Caitanya for devotional service, 191,258
46,48-50 of devotee,Lord fulfills, 170-171
382 Srimad-Bhigavatam

Desire,material Devaki
body according to,287,292 Kr�l).a within,130,141,142,143,145,
conditioned soul bound by,65 158,198,220,221,222
freedom from,103,258 "miscarriage" of,Kamsa & co. lamented,
Knl).a consciousness dispels,25-26,35 137
love of God dispels, 258 pleaded withKamsa on baby daughter's
See also: Attachment; Bodily concept; behalf,280-283
Sense gratification; Sex life as politician,281
Destiny prayers for i(nl).a by. See: Prayers,by
as controller,345-346 Devaki for i(nl).a
Kamsa's killings ordained by,281,282, as Pp!ni in past life,249,251,253-255,
295,296,299-300 256,257-260,261,262
modes of nature determine,72 symbolizes bhakti, 128-129
as unseen cause,82-83 as transcendental,209,248,288
See also: Karma; Transmigration Vasudeva dissuaded Kamsa from killing,
Deva(s), defined,87 78,79,80,81-86,88,89,112
See also: Demigods Vasudeva married,56-58
Devaka,King,dowry to Devaki from,57-58 Yasodi contrasted to,272-273
Devaki Yogamiyi transferred Balarima from,to
as Aditi in past life, 261 Rohil).i,137
Baladeva (Se�a) in womb of,30,127,129 Devamdy4defined,257-258
children of,87 Devatas defined,199
compared to covered fire & misused knowl- Devotees of the Supreme Lord (Vai�l).avas)
edge,142,143 association with,168,189,316
demigods encouraged,196,198 born in pious family,48,94
dowry from Devaka to,57-58 Caitanya's mercy on,153
fearedKamsa would killKr�l).a,233,236, chant Hare Kr�l).a,186
242,243-244,245-246 defeat enemies, 177,178
Kamsa attacked,60 as demigods,95
Kamsa deliberated on,pregnant with demons contrasted to,305
i(nl).a,147,148,149,151 demons vs.,315
Kamsa forgiven by,299-300 devotional service continued by,191
Kamsa frightened,128-129 difficulty doesn't disturb,153
Kamsa imprisoned,97 distress of,as Lord's mercy,165,301-
Kaiilsa killed sons of,97,113,122,123 302
Kamsa repented atrocities to,288-299 Durgi's devotees contrasted to,287
asKamsa's sister,56,62,147,148 duty of,84,95,194
i(nl).a "born" of,88-90,128,208,209, enjoy hearing about Lord,105
210,213,283 eternal life for,241
Kr�l).a instructed,at His advent,264-265 as expert,305
i(nl).a protected,124,125 falldown of,176-177
asKr�l).a's mother,184,188,200,236, following in footsteps of,168,169,170
247,249,253,258,261-264,268, as good,86
272-273 as happy,153
i(nl).a's Vi�l).u form dismayed,in Kamsa's hearing aboutKr�l).a from,22-23
prison,243,244,245-247 impersonalist contrasted to,75
 General Index 383

Devotees Devotional service

withKamsa awaiting Lord's advent, 122, hearing process in, 191-192
123 liberation by, 168,263,295,315
karmis contrasted to, 105 Lord known by, 128,176,182,184,185,
in :Kr�l}.a consciousness movement, 24,26, 186,189,220,248
35,171 55
in Lord's abodes,
as learned, 164-165 by mind, 213
as liberated souls, 110,190,191 modes of nature transcended by, 65,69,
Lord as son of, 138-139, 249,250 187,248
Lord enlightens, 107,124 247
in opulence or love,
Lord fulfills desire of, 170-171 power of, 168
Lord known to, 190,263 pure, 75,273,294
Lord maintains, 159-160 stages of, 247,248,256
Lord present with, 142 surrender as perfection of, 103
Lord protects, 123,124,167,176-177, as yoga's perfection, 125
178,230,243,301-302 See also:Kr�l}.a consciousness
Lord purifies, 165 Dhdmadefined, 140,142
Lord's form enchants, 169,175 Dhdmnd svena sadd nirasta-kuhakam satyarh
Lord's incarnations understood by, 199 pararh dhimahi
Lord's mercy on, 165,170-171,187,193 quoted, 140
Lord's opulences available to, 177-178 Dharma defined, 294
Lord's pastimes please, 104 See also: Religion
love the Lord, 187-189 Dharma-sarhsthapandrthdya
materialists contrasted to, 133 verse quoted, 95,120
Niirada Muni makes, 154 Dharma-sila defined, 102-103
nondevotee contrasted to, 152-153,165, Dharmasya gldni defined, 40
176,188,191,263 Dharmdviruddho bhate�u
promoted to Lord's pastimes, 48-49,70,94 quoted, 251
remember Lord at death, 69-70 Dhenuka, 119
see Lord's will everywhere, 165,302 Dhruva MahAraja, quoted on his spiritual
as transcendental, 190 satisfaction, 26,275
vow of, in Lord's abodes, 55 Dhydndvasthita-tad-gatena manasd pa.Syanti
worship the Lord, 159,182 yam yogina�
worship toward, 103-104,333-334 quoted, 142,169,243
yogis excelled by, 125,142 Di�d defined, 141
See also: Disciple; Pure devotees; names of Dipdrcir eva hi daSdntaram abhyupetya
specific devotees quoted, 160
Devotional service to the Supreme Lord Diplomacy, 84
( bhakti-yoga) See also: Politicians
Absolute Truth known by, 156 Disciple, kmw-kathd heard by, 25
acdryas recommend, 184 See also: Devotees
benefit of, 196 Disciplic succession, knowledge via, 182
desire for, 191, 258 See also: Acdryas; Disciple; Spiritual
devotee continues, 48-49,191 master
devotee's duty in, 84,95,194 Distress. See: Suffering
via guru & Kr�l}.a, 171,172 Downfall. See: Falldown
384 Srimad-Bhigavatam

Dream E
137-138
material life compared to,
transmigration compared to, 67,100-101 Earth element & living entity, analogy of, 292
Duck, foolish, 228 Earth planet
Du�khe�v anudvigna-mana� approached Brahmi for relief, 40,42
quoted, 90 demons disturbing, 40,41,47,230
Durasaya ye bahir-artha-manina� Hare Knl}.a movement as hope of, 230
quoted, 311 at Lord's advent, 204,205,206
Durtitmtis defined, 52 Lord's footprints on, 193
Durdantendriya-kala-sarpa-patali protkluua­ Ecstasy. See: Bliss, transcendental; Happiness
da�trayate Education, birth-control, 251-253
quoted, 152 Egg, scientists can't make, 223
Durgi (Miyidevi), goddess Ego, false. See: Bodily concept
as.Lord's potency, 110 EkadaSa-sahasrar;ti
nature's laws under, 291 verse quoted, 106
other names of, 133-134,287 Ekantam upasari.gamya
quoted on her advent, ll0 verse quoted, 113
worshipers of, 131,133,287,288,291 Ekatvam anupa§yata�
Yogamiyi advented as, 284,285,287, quoted, 210
288 Eko 'py asau racayiturh jagad-ar:u,la-kotirh
Durga devi sarva-bhate�u verse quoted, 217
quoted, 303 Electricity and Lord's potency, analogy of, 51
Duryodhana, Ill Elements, material
�krtis defined, 167 at annihilation of cosmos, 237
Duty in body, 64,162,222,292
before death, 80 life not from, 152-153
Bhagavad-gita study as, 99 :Knl}.a emanates, 162,163
of devotees, 95,194 in world, 162,216,219
of government leaders, 41 See also: Nature, material; names of
humans neglecting, 146 specific elements
for Lord's satisfaction,179 Emergencies, three listed, 310
of mahtitmtis, 232 Endeavor, three principles of, 159
material vs. spiritual, 132 Enemies
surrender to Lord as, 166 devotee defeats, 177,178
of vaiSyas (agriculturalists), 325 etiquette in fighting, 308
Vedas prescribe, 136 Energy, material. See: Durgi; Elements, ma­
Dviraki terial; Maya; Nature, material
as Lord's abode, 140 Energy of the Lord. See: Supreme Lord, en­
love for Lord in, 247 ergy of
Dvau bhiUa-sargau loke 'smin Enjoyment, material
quoted, 154 attachment to, 259
verse quoted, 304 living entities seeking, 195,196
Dvi-khaga� defined, 163 Miyidevi worship for, 133,134
Dvivida, 119 transmigration for, 72
Dynasties. See: Sun, �atriya family from; See also: Bliss, transcendental; Happiness
Yadu dynasty Entities, individual. See: Living entities
 General Index 385

Envy, fearful result of, 77 Fire, sacrificial, Lord's advent restored, 204,
See also: Anger 205-206
Ete ci!msa-kalii� purilsa� Fire leaping & soul transmigrating, analogy of,
quoted, 229 82-83,102
Eternality Flowers at Lord's advent, 204, 205 206 , 208
by knowing Lord's advent & activities, 98, Form of the Lord. See: Deity form; Supreme
250 Lord, form of
by �q.a consciousness, 242 Freedom from material desires, 103,258
of Lord & His abode, Ill See also: Liberation
Expansions of the Lord. See: Kt�q.a, Lord, ex­ Fruitive activities
pansions of; Quadruple expansions; body according to, 64-65
Supreme Lord, expansions of destiny controls, 345-346
everyone controlled by, 296
freedom from, 76
See also: Karma; Sense gratification; Sin­
F
ful activities
Fruitive workers. See: Karmis; Materialists
Falldown
of devotees, 176-177
of nondevotees, 173, 17 4 G
of politicians, 174
False ego. See: Bodily concept Gandharvas, 207, 285-286
Farmers. See: VaiSyas Ganges River
Fasting by Parik�it before death, 34 purifying power of, 39
Father, responsibility of, 252 spiritual master compared to, 294-295
See also: Marriage; Parents Garbha defined, 59
Fear Garbham sanc4rya rohi-,y4m
in author for Kt�q.a consciousness move­ verse quoted, 120
232,233
ment's life, Garbhodakaslyi-Vi�q.u, 108,217,221
of death, 63,240, 241,242 GauQa.-maq.Qala-bhumi, 54
in demigods, Kamsa's ministers quoted on, Gitd. See: Bhagavad-git4
306-309 Grtd-Govinda, quoted on Buddha's miBBion, 23
in Devaki for �q.a's life, 233, 236,242, Glorification of the Lord. See: Supreme Lord,
243-244, 245-246 glorification of
of �q.a consciousness movement by Go-br4hma-,a-hitdya ca
malicious men, 146 quoted, 313
of material existence, 124,128,129 God. See: Kt�q.a, Lord; Supreme Lord; Vi�q.u,
transcendental, 248 Lord
in Vasudeva for �q.a's life, 231, 232, God consciousness
233 atheists avoid, 152-153
Vasudeva freed of, at Lord's advent, 214, life without, 66
215 people neglect, 311-312
Festivals, Vedic.See: Ritualistic ceremonies See also: �q.a consciousneBS
Fiery rod & spiritualized body, analogy of, 103 GoddeBB(es) of fortune
Fighting, principles for, 308 Lak�mi as, 176, 177
Fire, disease & debt, 310 Ridhirlq.i chief among, 336
386 Srimad-Bhigavatam

Godhead, returning to Happiness

by loving i(r�Q.a, 256,257 in Kali-yuga, 180
by renouncing material desires, 258 by i(r�Q.a consciousness, 152,254
by thinking of the Lord, 263 material vs. spiritual, 334
See also: KnQ.a, Lord; Spiritual world; of Riipa Gosvimi, 153
Supreme Lord; Vflldivana See also: Bliss, transcendental; Enjoyment,
"Gods." See: Demigods material
Gokula, KnQ.a's transfer to, 31,264-265 Hari, 133
Goloka eva nivasaty akhil4tma-bhata� Hare i(r�Q.a mantra
quoted, 111 Caitanya recommends, 96
verse quoted, 208,329 chanting of, 72,146,186,191,232,254,
Goloka-nilmni nija-dhamni tale ca tasya 256-257
quoted, 108 Hari in, 133
Goloka Vflldivana, 49,108,111 KnQ.a consciousness movement propagates,
See also: Spiritual world; Vflldivana 180
Goodness, mode of (sattva-gu!Ja) KnQ.a in, 146
for cosmic maintenance, 227 quoted, 135,186,230
higher planets via, 72 Rama in, 135
Copas. See: Cowherd men of Vflldivana See also: Chanting the Supreme Lord's
Goprs (cowherd women) holy names
at i(r�Q.a's "birth" festival, 327, 329, 330 Hare i(r�Q.a movement. See: i(r�Q.a conscious­
Lord's lotus feet enchanted, 193 ness movement
Gosvamis, the. See: Jiva Gosvami; Riipa Harer nama harer nama
Gosvami; Sanitana Gosvimi quoted, 72
Govardhana Hill, i(r�Q.a lifted, 188 verse quoted, 96, 180
Government, demoniac leaders ruin, 40-41 Hari-bhakti-sudhodaya, quoted on freedom
See also: Civilization, modern; Kings; from material desires, 103,175
K�atriyas; Politicians; Society, Hari-bhakti-vilasa, cited on acarya 's body,
human 295
Govindam adi-pu�am tam aham bhajami Haridasa 'fhikura, don't imitate, 171
quoted, 44, 159,160 Harir hi nirgu!Ja� sak¢t
Gramya-dharma defined, 259 quoted, 228
Gu!W5. See: Modes of material nature Hari-variJSa, as cited or quoted
Guru. See: Acaryas; Spiritual Master on Kamsa & Devaki's sons, 113
Guru-kr�!Ja-prasade paya bhakti-lata-blja on Kr�Q.a as son of Devaki & Yasodi, 268
verse quoted, 171,241 on Narada & Karilsa, 97,114
on RohiQ.i's miscarriage & Balarima's ad­
vent, 137
H Hatvapi sa imal lok4n
verse quoted, 297
Happiness Hearing about the Lord. See: Supreme Lord,
from body, 161-162 hearing about
by cow protection, 342 Heavenly planets
of cows in Vedic times, 325 devotees promoted to, 48, 93-94
demoniac leaders disrupt, 311-312 karmrs seek, 241
of devotee, 153 KnQ.a's footprints mark, 193
 General Index 387

Heavenly planets Ignorance

moon among,242 civilization in, 163
residents of. See: Demigods irresponsible persons in, 318
time on,241,255-256 Lord's form as imagined in, 183
women of,in �Qa's pastimes,49 Western leaders in,66
See also: Creation,the; Spiritual world; Ignorance,mode of (tamo-gur;ra)
Universe(s) bad body from,65
Hell for cosmic annihilation,227-228
via bodily concept, 149 hell via,72
materialist as resident of,267 Ih4 yasya harer d4sye
via sinful activities,150 quoted,190
"Hindu" as false designation,58 verse quoted,294-295
HiraQyaka8ipu Illusion. See: Dream; Ignorance; M4yd
Kllanemi's sons cursed by,113 Imagination,Lord not known by,182,183,
Nrsirilhadeva killed, 107 185,250
Hitopade§a, quoted on fool angered by good lmarh r4jar�ayo vidu�
instructions, 282 quoted, 38
Holy men. See: Acdryas; Devotees; Mah4- Immortality. See: Eternality
janas; Pure devotees; Sages; Saintly Impersonal Brahman,235,236
persons; Spiritual master 1m personalists
Holy names of God. See: Chanting the devotee contrasted to,75
Supreme Lord'8 holy names; Hare hearing from,forbidden,191
�Qa mantra; KnQa, Lord,name of; labor of,75,174
Supreme Lord,names of Lord's form misunderstood by,183, 184,
Holy places. See: Dh4ma; DvirakA; MathurA; 186
Navadvipa; V:rndAvana merging with Brahman desired by,152
Hr�rker;ra hr�ikesa- See also: ]Mnis; Philosophers
quoted, 69,73 lncarnation(s) of the Supreme Lord
Human being(s) devotees understand,199
Bhagavad-gitd for,180 Hare �Qa movement as,230
cow protection for,342 �Qa as origin of, 46-47,160
duty neglected by,146 �Qa's name as,230
K:r�Qa in role of,29,32-33,106-108,263, limitless,199
265,266 Lord's names according to, 183-184
types of,104,154 via Lord's pleasure potency,195
Vedic knowledge for, 163 philosophers disbelieve in,195
See also: Life,human; Living entities; protect world, 197
Society,human; Soul,conditioned purpose of, 167
Hunters,animal,105-106 Se�a as,127,129
as transcendental, 179,182,183
See also: K:r�Qa,Lord,"birth" of; Supreme
Lord,advent of; names of specific
I incarnations
Independence. See: Freedom; Liberation
Ignorance India
bodily concept as,179,297,300-301 Aurangzeb in,98
388 Srimad-Bhigavatam

India (continued) ]4tasya hi dhruvo mrtyur

birth-control agitation in,251 verse quoted,63
Durgi (Miyidevi) worship in,131, ]4to gataiJ, pitr-grh4d vrajam edhit4rtho
133-134,287 verse quoted,16-17
five thousand years ago,323 Jaundice patients & nondevotees,analogy of,
hearing about ��l).a in,21 188
knowledge of Bhagavad-git4 in,144 Jayadeva Gosvimi, cited on three Ramas, 135
Vedic vs. modern, 325, 326 ]iva-bhata defined,219-220
Indian Ocean gave way to Lord Rima, 270 ]iva-bhatam mah4-b4ho
Indra,�ng,42,43,270,296 verse quoted,162-163,224
Indra-gopa insect,296 ]iva Gosvimi, cited
Initiation,spiritual,invokes Lord's presence, on Baladeva,109
141,142 on bodily concept,149,150
International Society for Krishna Conscious­ on ��l).a adventing for Vasudeva &
ness (ISKCON). See: ��l).a conscious­ Devaki,261-262
ness movement on ��l).a adventing with His expansions,
Irreligion,Lord's advent caused by,40,41, 102
146,195,331 on ��l).a within Devaki,199-200
See also: Atheists; Demons on Lord as m4ya-man�ya, 107-108
!8opan4ad, quoted on Lord's potency,210 on Narada & Kamsa,97
IsvaraiJ, paramaiJ, km;�-aiJ, ]ivan-muktaiJ, sa ucyate
quoted,44 quoted,103,190
verse quoted,18-19 ]iva-tattva. See: Living entities; Soul; Soul,
IsvaraiJ, sarva-bhat4n4m conditioned
quoted,124,138,163 ]ivera 'svarapa' haya-kr�TJ.f!ra 'nitya-da.sa'
verse quoted,293 quoted,51,68,196
]fidna-bala-kriy4 defined,159
]fidnamayi defined,248
J ]fidna defined,248
]nanis reject world,225
Jagad-dhit4ya kr�r;u1ya See also: 1mpersonalists; Philosophers
verse quoted,313 ]natva slistra-vidh4noktam
]aghanya-gur;w-vrtti-sth4 verse quoted,136
verse quoted,72
]aname janame haya, ei abhi� K
verse quoted,172
]4n4ti tattvarh bhagavan-mahimno Kaivalyam narakayate tridaSa-pur ak4Sa­
verse quoted,181 p�p4yate
]anma karma ca me divyam quoted, 152
quoted,209,267 Kala defined,107,239, 278-279
verse quoted,98,189,250 Kilanemi
]anma-mrtyu-jar4-vy4dhi Kamsa was,99,112,113,123
quoted,251,294 sons of,112-113
Jarisandha,119, 120 Kalau nasty eva nasty eva
]4ta-karma defined,321 verse quoted,96,180
 General Index 389

Kala-viSe� defined,19 Kamsa

Kali-kiile ndma-rupe kmaa-avatlira omen of doom for,59,60
quoted,146,230 politicians as baser than,292
Kali-yuga (age of Kali) quoted on bodily concept of life, 293-294,
Aryans powerless in,281 297
Caitanya's program for,95,96,180 quoted on embodied living entities,292
kmaa-kathli counteracts,20,36,37 quoted on living entities under Supreme
RAk�asas (man-eaters) in,289 control,291,295
Kamais tais tair hrta-jnana� repented atrocities to Vasudeva & Devaki,
quoted,131,235 288-299
Kamsa soul's transmigration known to,147,149
Almira with,122 symbolizes fear,129
associates of,as demigods,93,94 as Ugrasena's son,100,243
as Bhoja king,62 Vasudeva dissuaded, from killing Devaki,
as charioteer for Vasudeva & Devaki,56, 78,79,80,81-86,88,89,112
59, 60 Vasudeva feared,on ���a's account,231,
cruel,282,283 232,233
deliberated on Devaki pregnant with Vasudeva imprisoned by,97
���a,147,148,149,151 Vasudeva's advice to,about life & death,
as demon (asura), 76,79, 86,89,99,154, 62-64,65,66,67,71,74,76,77
231,292,315-316 Vasudeva's equanimity pleased, 90,91
demoniac ministers advised,304-316 watchmen of,slept due to Yogamiiyii,269,
destiny ordained killings by,281,282, 277
295,296,299-300 Yadus persecuted by, 119, 120
Devaki as sister of,56,62,147,148 Yogamiiyii outwitted, 284-286, 303-304
Devaki attacked by,60 Kandarpa-ko#-kamaniya-viSe�-sobham
Devaki feared,on ���a's account, verse quoted,187-188
128-129,233,236,242,243-244, Kiirar;aam gur;aa-sango 'sya
245-246 quoted,65,72,101
Devaki imprisoned by,97 Kiira�odakasiiyi Vi��u (Mahii-Vi��u),19,108,
Devaki pleaded with,on baby daughter's 217,221
behalf,280-283 Karma¢ manasli girli
Devaki's sons killed by,97,113,122,123 quoted,190
forgiven by Vasudeva & Devaki,299-300 KarnuiT,J.i nirdahati kintu ca bhakti-bhlijlim
as Kalanemi in past birth,99,112,113, quoted,302
123 verse quoted,295-296
in knowledge of self,292, 297 Karnuinu bandha defined,149,150
as ��a conscious unfavorably, 152,153, Karma separates everyone in time,341
154 See also: Destiny; Fruitive activities; Sin­
���a killed,31, 32,97 ful activities; Transmigration
���a saved,29,99,107 Karmis (fruitive workers)
lamented Devaki's "miscarriage," 137 higher planets sought by,241
nuiyliinfluenced, 110,280 ���a conscious devotees contrasted to,
Nanda paid taxes to,336-337 105,152
Narada's death-warning to,95,97,114 sacrifice essential for, 179
390 Srimad-Bhigavatam

Karmrs (continued) Krama-sandarbha, cited on J(nQ.a within

See also: Materialists; Nondevotees; Soul, Devakl, 199-200
conditioned Kr�i-go-ra�ya-v4r}ijyarh
Kartavirylrjuna, 111 quoted,325,338, 342
Ka8yapa, Vasudeva was,261 J(nQ.a, Lord
Kaunteya pratij4nrhi See also: J(nQ.a,Lord,quotations from
quoted,159,177 abode of. See: Dh4ma; Dvlrakl; Mathurl;
Kaustubha gem,211 Nanda MahArAja,residence of;
Kekayas,121 Navadvlpa; V:rndlvana
Ke§ava dhrta-buddha-sarfra jaya jagadria as Absolute Truth,34,156,158,160
hare academic scholars misunderstand, 184,186
verse quoted,23 4c4ryas accept,184
Kesi,ll9 activities of. See: l(nQ.a, pastimes of
Kevala-bhakti defined,273 as Acyuta, 87
Killing. See: Animal slaughter; Children, kill­ as 4di-pu�, 44
ing of; Vedic injunction,on killing Arjuna and,27, 84-85, 279
Kingdom of God. See: Spiritual world; Balarlma as expansion of,18, 19,102,
V:rndlvana 127,198
Kings,greedy,98-99 as Balarima's brother,50, 130,338
See also: K�triyas; Leaders,government; beyond description,19
Politicians; names of specific ki�s beyond material world,216
King's government & Lord's creation,analogy "birth" of
of,221 auspicious si�ns at, 204-205, 206,
Kinnaras, 207, 285-286 208-209
Krrtana. See: Chanting the Supreme Lord's ceremony celebrating, 320-335
holy names; Hare l(nQ.a mantra; demigods attending,207, 208
Preaching of l(nQ.a consciousness; from Devaki, 88-90,128,208, 209,
Supreme Lord,glorification of 210,213,283
Krrtaniid eva kr�'(laSya from Devaki & Yasodlsimultaneously,
quoted,20,254,257 268,285
Kirtimln,88, 113 from devotee, 138-139
Kleso 'dhikataras te¢m l(nQ.a's transfer after,31
quoted,75,174 mystery of,Nanda unaware of,345
Knowledge,speculative,Lord's advent defeats, in past milleniums, 260, 261
182-184 as perpetual pastime,48
See also: 1mpersonalists; ]Mnrs; Philoso­ time of,204, 205,206
phers; Speculation,mental transcendental,97-98
Knowledge,transcendental transformation at,265, 266-267
in Bhagavad-gUiJ. for distribution,144 Vasudeva beheld,2ll, 213, 214
in Brahma-sarhhi14, 182,183 in Vi,Q.u form,208, 209,2ll, 212
via disciplic succession,182 wonderful, 2ll, 212,213
Kamsa in,292,297 See also: Incarnations; Supreme Lord,
Lord imparts,25 advent of
See also: Absolute Truth body of
Ko8alas,121 color of,107
 General Index 391

Kn�a. Lord :1\r��a,Lord

body of Kamsa saved by, 29,99,107
transcendental, 180 in 1\n�a consciousness movement, 41,47,
See also: Supreme Lord, body of 146
as brahmajyoti's basis, 235 on Kuruk�etra battlefield, 184,186
Brahma tested, 208 love for. See: Supreme Lord, love for
Caitanya as, 55,144 name of
demigods' prayers for. See: Prayers, by as 1\n�a Himself, 47
demigods for 1\n�a as 1\n�a's incarnation, 230
demigods under, 235 meaning of, 34,183
in Devaki, 130,141, 142,143,145,158, See also: Chanting the Supreme Lord's
198,220,221,222 holy names; Hare 1\n�a mantra;
Devaki dismayed by Vi��u form of, in Supreme Lord, names of
Karilsa's prison, 243,244, Nanda protected, 337
245-247 Nanda's "birth" festival for, 320-335
Devaki protected by, 124,125 as origin of all, 19, 44, 47,235
Devaki's prayers for. See: Prayers, by P��avas saved by, 27-28,29
Devaki for :1\r��a Parik,it saved by, 28,29
as Devaki's son, 184, 188,200,236,247, pastimes of
249,253,258,261-264,268, Baladeva in, 50
272-273 demigods in, 93,94
devotees of. See: Devotees; Pure devotees; devotee promoted to, 48-49,70,94
names of specific devotees elevate the less intelligent, 186-187
disappearance of, 266 as eternal, 48
as eternal, 249 Sukadeva summarized, 16
expansions of women of heaven in, 49
accompanied His advent, 102 See also: Supreme Lord, activities of
spiritual, 208 Radhara�iand,109,248,336
Vi��u, 108,217 relationship with. See: Rasa
See also: Quadruple expansions; as sac-cid-ananda-vigraha, 29,32
Supreme Lord, expansions of; as Supreme Lord, 22,44, 87,182-184,
names of specific expansions 198,261-262,331
flute carried by, 248,338 in Vasudeva, 138,139
as Giridhari, 184,188 Vasudeva exchanged, for Yogamaya,
goddesses of fortune serve, 336 268-272,273
as Gopala, 188 Vasudeva's prayers for. See: Prayers, by
gopis always thought of, 193 Vasudeva for 1\n�a
gopis at "birth" festival of, 327, 329, 330 as Vasudeva's son, 213,215,217,218,
as Govinda, 19 249,253,258,261-262,264-265,
in Hare :1\r��a mantra, 146 268
in human role, 29,32-33,106-108 as Vi�1,1u, 234-236
incarnations of. See: Incarnations as Vi,I,lu's origin, 44, 102
instructed Vasudeva & Devaki at His ad- in Vp1davana. See: Vfndlvana
vent, 264-265 Yadus destroyed by, 266
Kamsa killed by, 31,32,97 as Yasoda's son, 188,247,268,273,321
392 Srimad-Bhagavatam

Knq.a,Lord (continued) ��Qa consciousness movement

YogamAyA blessed by,130 Bhagavad-gittias distributed by,144
as YogamAyA's brother,284-285,321 "brainwashing" charges against,35,66,
YogamAyA's orders from,126,127,129, 313
130,131,133,135-136 devotees in,24,26,35
See also: Supreme Lord fights for Knq.a & His Gua, 264
Knq.a,Lord,quotations from happiness via,254
on Brahman's basis,235 Hare Kn11-a mantra propagated by,180
on devotional service,69 ��q.a conscious process in,68
on Knq.a consciousness,68 kr�r:za-kath4 promoted by,34, 36, 39
on Lord directing living entity's wander­ as K{�q.a's incarnation,41,47,146,230
ings,292-293 leaders in,advice to,146
on material world as place of death,241 literature distribution by,192
on source of all,235 Lord maintains devotees in,159
Kr�r:za-bahirmukha haiya bhoja-vdnch4 kare opponents of,35,66,146,177,230-232,
quoted,195 313-315
Kr�r:za color,228 preaching by,23
Kn11-a consciousness problems solved by, 77
academic scholars lack,184 purpose of, 73,95-96
animal killers lack,103 regulative principles of,171-172
awakening of,compared to Lord's advent, spreading everywhere,146
128-129 as world's hope,230
benefits everyone,29 Kr�r:za� svayam samabhavat parama�
birth-death cycle stopped by,76,279 pumiin yo
demoniac nature killed by,95-96 verse quoted,46-47
eternal life by,241-242 K{�q.a-janmA�tami (Knq.a's "birth" festival),
favorable & unfavorable,152,153 320-335
happiness in,152 Kr�r:za-kathti (topics of ��q.a)
Kamsa in,unfavorably,152,153,154 government leaders need,38
life meant for,40,41 liberation by hearing,20,22,23,25
materialists uninterested in,24 materialists uninterested in,22-24
milk products used in,332 as nectarous,34,35
mind in, 68-72, 101 purifying power of,39
mission of,20 relieves suffering,36, 37,38
nondevotees misunderstand,35 two types of,20
parent education in,252 See also: Knq.a,Lord; Supreme Lord
perfection by,138 Kr�r:za-sandarbha, cited on Kt�q.a adventing
purification by,68,73 for Vasudeva & Devaki,261-262
as yoga's perfection,68,72 Kr�r:zas tu bhagavdn svayam
See also: Devotional service; God con­ quoted,19,102,123,198,265
sciousness; Kr�r:za-kath4 Kr�1).4ya kr�r:za-caitanya-
Knq.a consciousness movement verse quoted,256
animal killing forbidden in,103 K�riyas (soldiers & statesmen)
atheist's lesson from,279 descend from sun & moon,17
author afraid for life of,232,233 fame for,147, 148
 General Index 393

K�riyas Liberation
Lord advents in family of, 17 of Parik!fit & Sukadeva, 168
See also: Kings; Leaders, government; surrender to l(nl).a as, 75,103
Politicians Life
K�etra-jiia defined, 163 of BrahmA, 19,241
K�etra-jiiam c4pi m4m viddhi goal of. See: Perfection; Success
quoted, 124,163 on higher planets, 241
K�ipdmy ajasram a§ubhan human
verse quoted, 150,228 for austerity, 253-254
�irodaka8Ayi Vi!fl).U, 217,221,228 value of, 150
See also: Supersoul; Vi!fl).U, Lord See also: Human beings
Kunti, quoted on Lord's pastimes, 94 for l(nl).a consciousness, 40,41
Kuruk,etra, Battlefield of, 27-28,29,184, material vs. spiritual, 34,35
186,264 mission of, 168
Kuru pu�yam aho ratram on moon, 242
verse quoted, 77 natural vs. artificial,
328
Kurus, 121 perfection of, 29,68,174-175
scientists misunderstand, 152-153,223
Life, material
L bodily concept perpetuates, 293-294
compared to dream, 137-138
Lak!fmi, mother, 177 devotee as beyond, 302
La�mi-sahasra-sata-sambhrama­ pure devotee fears, 124,128,129
sevyam4nam spiritual life vs., 34,35
quoted, 336 See also: Material world
verse quoted, 329 Life force in body, 146,162-163
Lava-miJlra sddhu-sarlge saroa-siddhi haya See also: Soul
verse quoted, 316 Living entities
Leaders, government compared to earth element, 292
as blind, 311-312 as eternal,156-157,241
demoniac, endanger world, 40-41,47,230 fear death, 241
duty of, 41 form of, 74-76
Hare l(nl).a movement opposed by, Lord contrasted to, 74-76,194-195, 196,
230-232 205,210,212,265-266
kr��-katha essential for, 38 as Lord's parts & parcels, 152-153,
See also: Kings; K�atriyas; Politicians 194-195,196
Liberation as Lord's servants, 73-75
of conditioned soul, 51,52 Lord supervises, 293
by devotional service, 168,263,295,315 in material world, 287
by hearing l(nl).a's activities, 20-23,25, in m4ytJ, 74,303
105 nature controls, 291,300
by knowing the Lord, 189 suffering of, 194-195,196
l(nl).a gives, 29,107-108,184 wander the universe, 101
by loving the Lord, 175 See also: Animals; Human beings; Soul;
nondevotees fall short of, 173 Soul, conditioned
394 Srimad-Bhagavatam

Locana disa Thakura, quoted on punishment Mahii-vadiinya defined, 256

by providence, 316 Maha-Vi�Q.u (KaraQ.odakasayi Vi�Q.u), 19,108,
Lokasyajtlnato vidviirh.S 217,221
verse quoted, 37 Mamaiviirh.So jiva-loke
Lotus feet of the Lord. See: Supreme Lord, quoted, 87,153, 195,235
lotus feet of Mama janmani janmaniSvare
Love of God. See: Rasa (relationship with quoted, 190-191
�Q.a); Supreme Lord, love for verse quoted, 258
Lust. See: Desire, material; Sense gratifica­ Mam aprapyaiva kaunteya
tion; Sex life verse quoted, 150
Marh ca yo 'vyabhiciire'(Ul
verse quoted, 69,248
M Mam ekarh sara'(Ulrh vraja
quoted, 166
Mad-bhakta-pujabhyadhikd Mana-bhuti defined, 248
quoted, 334 Man-eaters (Rak�asas), present society pro-
Madhu demon, 245 ducing, 289
Madhvacarya, Srila, as cited or quoted "Mango, mango, mango" chanting, 186
on devotee seeing Lord's will everywhere, Mankind. See: Human beings; Society, human
302 Man-mana bhava mad-bhakto
on transmigration of soul, 100-101 quoted, 68,175, 197,263
on Vasudeva & Nanda Maharaja, 338 Mantra. See: Hare }(r�Q.a mantra; Om; Sound,
Madhvacarya-sampradaya, extra Bhagavatam transcendental
verse accepted by, 113-114 Manu-samhita, cited on woman in politics,
Mahii-bhaga defined, 61 281
Mahiibhiirata Man�im tanum asritam
cited on demigods & Vi�Q.u, 108 quoted, 97
cited on �atriya 's wives & daughters, 281 Man�ya defined, 131
K.r�Q.a's history in, 186,187 Man�ya-janama paiya, radhii-kr�'(Ul na
quoted on mahii-ratha & atiratha soldiers, bhajiya
106 quoted, 24
Mahiijanas defined, 168, 229 Marici, sons of, 59, 122-123, 128, 129
Mahiijarw yena gata� sa panthii� Marka1J.{leya Pura'(Ul, quoted on Yasoda's
quoted, 170 daughter, 110
Mahii-mantra. See: Hare K.r�Q.a mantra Marriage
Mahiimaya. See: Maya of Vasudeva & Devaki, 56-58
MaharAja Nanda. See: Nanda Maharaja in Vedic culture, 57,58
MaharAja Parik�it. See: Parik�it Maharaja Material body. See: Body, material
Mahii-ratha defined, 106 Material enjoyment. See: Enjoyment, material
Mahiitmiinas tu miirh piirtha Materialists
quoted, 52 body as reality to, 223, 225
Mahatmas (great souls) as hell's residents, 267
duty of, 232 kr�'(Ul-kathii disinterests, 22-24
surrender to the Lord, 52 life's goal unknown to, 334
Mahat-tattva defined, 219 surrendered souls contrasted to, 132
 General Index 395

Materialists Maya (nu�hdmdyd)

Vai�J;Ulvas contrasted to, 133 conditioned soul in, 74,110
worship MAyAdevl, 131,133 Kamsa in, 110,280
See also: Atheists; Demons; Kannrs; Non­ living entities in, 303
devotees; Soul, conditioned Lord controls, 106-107
Material nature. See: Nature, material material function of, 51,52,110-111
Material world politicians in, 277
compared to ocean, 168, 169,170-171, yogamdyd vs., 110-111
172 See also: Material world; Modes of material
death sure in, 241 nature; Nature, material;
diplomacy unavoidable in, 84 Yogamdyd potency
elements in, 162, 216,219 MAyAdevi, goddess. See: DurgA
living entity in 287 MayiJdhya�ef}a prakrti�
Lord as beyond, 216 quoted, 51,106,226,239,277
Lord controls, 164 Mdyd-sukhdya bharam udvahato vimill,lhdn
Lord saves devotee from, 165 quoted, 72
Lord within & without, 127-128 Maya tatam idam sarvam
nu��yd in, 51, 110 verse quoted, 127-128,220
politicians "protect," 277,279 MAylvAdis. See: 1m personalists, all entries
pure devotees as beyond, 187,247-248 Meditation on the Lord, 168, 169,243
purpose of, 120 See also: Kn�a consciousness; SamiJdhi;
spiritual world vs., 17,287 Yoga
suffering in, 34,251 Mental speculation, 182-184,185
time controls, 158,237, 238, 239,240 See also: lmpersonalists; ]Mnrs; Philoso­
true but temporary, 224-225 phers
See also: Creation, the; Earth planet; Mercy of the Lord. See: Supreme Lord,
Heavenly planets; Life, material; mercy of
Nature, material; Universe(s) Merging with the Supreme, impersonalists
Mathuri aspire to, 152
as Lord's abode, 54, 55,111 Military power, world overburdened by,
Lord to return to, 265 40-41,47
love for Lord in, 247 Milk ocean, demigods prayed to Vi��u at, 43,
in S\lrasena states, 100 108
Vasudeva-Nanda meeting in, 337- Milk products
347 five thousand years ago, 332
Mathyate tu jagat sarvam for happiness, 342
verse quoted, 111 Mind
Matir na kr�T}e parata/:1 svato vd body developed by, 68-70,71, 72,101,
verse quoted, 34-35 102
Mdtrd sparS& tu kaunteya oompared to boat, 71
verse quoted, 91 as flickering, 68-70,71, 72,102
Mat-sthdni sarva-bhaUJni in Kt.�a consciousness, 68-72,101
verse quoted, 127-128,220 serving the Lord by, 213
Matta� smrtir jMnam apohanam ca See also: Meditation; Subtle body
quoted, 69
396 Srimad-Bhagavatam

"Mind control," nondevotees brand �!}.a N

consciousness as, 35
Misery. See: Suffering Na ca mat-sthdni bhutani
Modes of material nature verse quoted, 127-128
birth according to, 72 Na dhanam na janam na sundarim
bodily concept via, 51,74 verse quoted, 258
colors according to, 227,228 Naham prakaSa/:1 sarvasya
devotional service transcends, 65,69,248 quoted, 106,184
fools bewildered by, 166 Na hanyate hanyamane sarire
Lord beyond, 181,182-184,216,220, quoted, 70,241,292
222,226,227,228,229 Ndma cintamar;r.i/:1 kr�r;r.a§
See also: Mdya; Nature, material; names of verse quoted, 47
specific modes (goodness, passion, Nama-karal)n ceremony, 88
ignorance) Namasyanta§ ca mdril. bhaktyd
MoghdSa magha-karmal)n/:1 verse quoted, 191
quoted, 305 Names of the Lord. See: Chanting the
Mohitam nabhijanati Supreme Lord's holy names; Hare
quoted, 166 ��Qa mantra; ��Qa, Lord, name of;
Mok§a. See: Liberation Supreme Lord, names of
Mo�a-dharma, cited on demigods & Vi�I,m, Nama brahmar;r,ya-devaya
108 verse quoted, 313
Monists. See: lmpersonalists; ]fidnis Nama maha-vadanyaya
Moon verse quoted, 256
dynasty from, 17,209 Nanda-grama, 31
at ��Qa's advent, 209 Nanda Maharaja
scientists haven't gone to, 242 descended from heavenly planets, 93
Moonrise & Lord's advent, analogy of, 141, �Qa's "birth" festival performed by,
142,208,210 320-335
Moon's reflection & soul's covering, analogy mystery of �Qa's "birth" unknown to,
of, 74 345
Mrtyu defined, 252 in parental love of ��Qa, 111
Mrtyu/:1 sarva-hara§ cdham protected ��Qa, 337
quoted, 72,107,279 residence of, 126, 264-265, 324, 336
Mrtyu-saril.sara defined, 165 taxes to Kamsa paid by, 336-337
Mrtyu-saril.sdra-vartmani as vaiSya, 338
quoted, 35,168,252 Vasudeva advised, to return to Gokula,
MiU;lhas defined, 166 346,347
Mukti. See: Liberation Vasudeva cheated, for ��!}.a's sake,
Mumu�u defi.ned, 104,105 271
Music at �Qa's "birth" festival, 323-324, as Vasudeva's "brother," 337, 338
331 as Vasudeva's friend, 271,272
Mu�tika, 119 Vasudeva's Mathura meeting with,
Mysticism. See: ��Qa consciousness; 337-347
Yoga Nandotsava (Nanda Maharaja's "birth"
Mystics. See: Devotees; Yogis festival for ��Qa), 320-335
 General Index 397

Narada Muni, 36 Nature, material

chants Lord's name, 105 See also: Body, material; Elements, ma­
cited on devotees & nondevotees, 191 terial; Maya; Modes of material
devotees made by, 154 nature
Kamsa's death-warning from, 95, 97, Navadvipa-dhilma, 54-55
114 Nikhilasv apy avasthasu
at Lord's advent, 154, 158 quoted, 190
Narada-muni, biijaya vi�, riidhika-rama"(W­ verse quoted, 294-295
niime Nindasi yajiia-vidher ahaha sruti-jatam
quoted, 154 verse quoted, 23
Narada-paiicariitra, cited on Lord's potency, Nirakara defined, 33,74
110 Nirvl11;la. See: Liberation
Narakilsura, 119 Ni�adhas, 121
Naraki defined, 267 N�kiiicanasya bhagavad-bhajanonmukhasya
Nariikrti defined, 32 quoted, 258
Naraya�a, Lord, 19,333-334 Nitya-lila defined, 48
See also: Supreme Lord; Vi��u, Lord Nityo nityaniiril cetana§ cetananam
Naraya"(W/:1 paro 'vyaktiit quoted, 156-157
quoted, 183 Nivrtta-tar�ai/:1 defined, 103
Nariiya"(W-para/:1 sarve Nivrtta-tr�"(W defined, 22-23,103
quoted, 190 Nondevotees
Narottama dilsa Thilkura, quotations from devotee contrasted to, 152-153,165,176,
on Caitanya delivering fallen souls, 257 188,191,263
on sense enjoyment as poison, 24 falldown of, 173, 174
on serving Lord's devotees, 104,172 hearing from, forbidden, 191-192
on Vrajabhiimi & GauQ.a-ma�Q.ala-bhiimi, as jaundiced, 188
54 :Kr��a consciousness misunderstood by, 35
Na siidhu manye yata atmano yam :Kr��a's advent benefits, 187
quoted, 76,149 liberation not achieved by, 173
Nasayamy atma-bhavastho Lord as death to, 107
verse quoted, 124 Lord not known by, 184,186,188,189,
Na tasya karyaril kara"(Wril ca vidyate 263,264
quoted, 226 nature's laws control, 316
verse quoted, 159,226 See also: Atheists; Demons; 1mper­
Na te vidu/:1 svartha-gatiril hi �"{lum sonalists; Karmis; Materialists
quoted, 174,311,334 N:rsimhadeva, Lord, 107,157,230
Nafo natya-dharo yatha Nanam pramatta/:1 kurute vikarma
quoted, 94 quoted, 318
Nature, material
body awarded by, 64-65,72,279
Durgil controls, 291 0
living entities under, 291,300
Lord controls, 181, 238-240 Ocean
nondevotees under, 316 of birth & death. See: Birth and d eath , re­

population curbed by, 279 peated

398 Srimad-Bhigavatam

Ocean (continued) Param bh4vam aj4nanto

Causal,Mahll-VitQ.U lies on,217,221 verse quoted,250
Indian,gave way to Lord Rllma,270 Param brahma param dh4ma
of milk,demigods prayed to VitQU at,43, quoted,236
108 verse quoted,44
Ocean and material world,analogy of,168, Paramesvara defined,43
169,170-171, 172 Param padam defined,28
Old age,female children begotten in,340 Parampar4defined, 21
Om as Vedic confirmation,136 Par4sya §aktir vividhaiva srayate
Omen of Kamsa's doom,59, 60 quoted,51,234,266,267
Om namo bhagavate vdsudev4ya verse quoted,159,226
quoted,156 Par4vare§o mahad-arii.Sa-yukto
Om tad v�r,w� paramam padam quoted,138
quoted,234,315 Parents,child not ultimately protected by,157
Oneness & difference of Lord & creation (acin­ See also: Father; Marriage
tya-bhed4bheda philosophy),128,236 Parik,it MahArAja
Opulence(s) fasted before death,34
of agriculturalist in past,326 greatness of,36-38
of devotee,178 �Qa saved,28,29
ofLord,141,177-178 liberation of,105,107,168
love for Lord in,247 quoted on disappearance of �Qa & Yadu
of Nanda's residence,336 dynasty,266
Orders,social. See: Br4hmaT,UJS; K�atriyas; Paritr4r;ulya s4dhan4m
Society,human,occupational divisions quoted,42,93,147,167,230
in; VaiSyas verse quoted,95,120
Oversoul. See: Supersoul Passion,mode of (rajo-guJ;UJ)
for creation of cosmos,227-228
destiny in,72
p irresponsible persons in,318
Pastimes of �'Qa. See: �,Qa,Lord,pastimes
Pada-ratn4valr.tfk4, cited on Mlyldevi's of
names,134 Pafu-ghna defined,23,24,103,105-106
Padma Purl11}a, quotations from Patita-p4vana-hetu tava avat4ra
on 4c4rya-samprad4ya, 172 quoted,257
on hearing from nondevotees as forbidden, Pauru�m dhdma defined,140
22,191 Payo-d4na-mukhen4pi
on �tQa and His name,47 verse quoted,109
on Lord known by devotional service, Perfection
185-186 by chanting Hare �Qa, 257
on suras & asuras, 304 by devotional service, 29, 174
Pain. See: Suffering by �Qa consciousness, 68,138
Pancilas,121 See also: Success
PAQQ&vas,�tQ.a saved,27-28,29 Persons. See: Animals; Human beings; Living
Parama-pu�a defined,43 entities; Soul,conditioned; Supreme
Paramlltmll. See: Supersoul Lord
 General Index 399

Philosophers,Lord's incarnation denied by, PrajApatis,53

195 Prilkrta-siSu defined,266
See also: 1m personalists; ]Mnis Prakrte� kriyamdllfini
Philosophy, acintya-bhedabheda (oneness­ quoted,168,277,291
and-difference),128, 236 verse quoted,51-52
See also: Absolute Truth; Knowledge, Prak�idefined,239
transcendental See also: Nature,material
Planets. See: Astrology; Earth planet; Pralamba,119
Heavenly planets; Universe(s) Prapya pur;tya-k�arh lokan
Pleasure. See: Bliss,transcendental; Enjoy­ verse quoted,94
ment,material; Happiness Prayers
Politician(s) by demigods for Krlll),a,154-197
animalistic,180 on body,161-162
Bhagavad-gita misinterpreted by,264 on devotees,176,190
cited on :Kr111),a consciousness movement, on Lord & living entities,194-195
146 on Lord as cause of cosmos,164
compared to watchdogs,277,279 on Lord as Supreme Truth,156
as demoniac rulers,230 on Lord's incarnations, 167, 179,197
Devaki as,281 on Lord's lotus feet as transcendental
falldown of,174 shelter,168,170-171,193
hearing from,forbidden,191 on Lord's transcendental nature,181,
Kamsa better than,292 185
in maya, 277 on nondevotees,173
methods of,three listed,281 by Devaki for Krlll),a,233-247
"protect " world,277,279 on Lord as cause of all causes,234
woman as,281 on Lord as death's dispeller, 240
See also: Kings; K�triyas; Leaders, on Lord as time's controller,238-239
government on Lord at cosmic annihilation,237
Population on Lord's transcendental form,243,
"cats-and-dogs," 252,253 245-247
nature curbs,279 by Vasudeva for :Kr!�l),a,214-231
Potency of the Lord. See: Supreme Lord, on body & soul,223
potency of on Kamsa,231
Potter:s wheel and cosmos, analogy of, on Lord & the creation,216,219-220,
239-240 226
Power on Lord as protector,229
of devotional service, 168 on Lord as Supreme Person,215
from the Lord,140 on Lord's forms,227
Pradyumna,108 See also: Worship
PrahlAda MahArAja Preaching of �l),a consciousness
N�simhadeva and,107,230 direction for, 315
quoted on protection & Lord's sanction, by devotees,22-23
157 See also: �l),a consciousness movement,
Prahlado janako bh�mo literature distribution by; Supreme
verse quoted,169 Lord,glorification of
400 Srimad-Bhigavatam

PTenlddefined,247,248 Pu�aril sasvataril divyam

PTenldfijarw.-cchurita-bhakti-vilocanerw. verse quoted,44
quoted,165,175,188,220 Pu�-sakta mantra, 43, 108
verse quoted,187,247 Piitana,107,119
Priests,Vedic. See: Brahma'(UlS
PTiya defined,109
Promise of Vasudeva to Kamsa,82, 85, 88, Q
89
Protection
Quadruple expansions of Godhead (catur-
ofcows,313,325,326,342
vyaha)
of father for child,252
as Baladeva's expansions,19
by Lord. See: Supreme Lord,protection by
as Kr��;�a's expansions,108
by Nanda for Kr��;�a,337
second,Sailkar�a�;�a (Ananta) among,30,
by J?Oliticians useless,277,279
122,123
by Se�-niga for Vasudeva & Kr��;�a,269
Qualities,material. See: Modes of material
by Vasudeva for Kr��;�a,271
nature
Providence. See: Destiny; Karma
Pfsni,Devaki was,249, 251, 253-253, 256,
257-260,261,262
R
Prthag-dr�#/:1 sa vijfieyo
verse quoted,302 Radha kmra-pra"{Ulya-vikrtir hladini-Saktir
Punldn defined,105 quoted,110
Purw./:1 puna.S carvita-carvai;U'inam Radhara�;�i and Kr��;�a,109,248,336
quoted,35 Rain at Kr��;�a's advent,269, 270
Pura'(UlS, nondevotees misunderstand,189 Rajar�i defined,38
Pure devotee(s) of the Supreme Lord Rajo-gu"{UJ. See: Passion,mode of
body of, spiritualized, 103 Rak�asas (man-eaters),present society pro­
chant Lord's holy name, 105 ducing,289
duality doesn't disturb,91 See also: Demons
hearing from,191-192 Raktacolor,227-228
love the Lord,247,273 Ramacandra,Lord
material existence frightens,124,128,129 Balarama nondifferent from,135
as transcendental,128,187 color of,107
truth known to,128 Indian Ocean gave way to,270
See also: Acafyas; Devotees; Mahajanas; Rava�;�a killed by,158
Spiritual master; names of specific in sun dynasty,17
pure devotees Ramadi-mart�u kalli-niyamerw. t�lhan
Purification quoted,141,182
by chanting Hare i(r,�;�a,254,256-257 verse quoted,46-47
of devotee by Lord,165 Ramanujacarya,cited on Baladeva,109
by Ganges,39 Ramdya"{Ul, quoted on surrender to the Lord,
by ��;�a consciousness,68,73 157
by kmra-katha, 39 Ramya kdcid upasana
Vedic processes for,323 quoted,329-330
Pill'1}4/:l suddho nitya-mukto Rasa (relationship with Kr��;�a)
verse quoted,47 chanting Hare �Qa evokes,257
 General Index 401

Rasa (relationship with ��Q.a) RukmiQ.i, Lord advented for, 109

nuldhurya- (conjugal), 248 Riipa Gosvami
stages of, 52,247 cited on devotees, 187,189
See also: Supreme Lord, love for as devotee-author, 171
Rasa (taste), 161n happiness of, 153
Rati defined, 248 quoted on Caitanya Mahaprabhu, 256
RAvaQ.a, RAmacandra killed, 158 quoted on devotional service, 152
Reaction. See: Karma; Sinful activities quoted on liberated soul, 190, 294-295
Reality, Lord as, 224 quoted on seeking shelter of spiritual
See also: Absolute Truth; Spiritual world master, 192
Regulative principles
of ��Q.a consciousness movement,
171-172 s
transcendence via, 182
See also: Religious principles Sac-chadba uttamarh brayad
Reincarnation. See: Birth and death, repeated; verse quoted, 160
Transmigration Sac-cid-4nanda-vigraha defined, 32
Religion Sacrifices
Lord upholds, 331 br4hma1J4S & cows required for, 312
as surrender to the Lord, 102-103 for Lord's sake, 179
See also: Devotional service See also: Ritualistic ceremonies; Worship
Religious principles SaQ.-garbhas. See: Kalanemi, sons of; Marici,
for God-centered society, 311 sons of
procreation according to, 251-253 $a4.-gosv4my-�laka, quoted on the GosvAmis'
See also: Regulative principles; Vedic in­ renunciation, 153
junction Sddhus. See: Ac4ryas; Devotees; Pure devo­
flg Veda, quoted on Vi�I).u, 234 tees; Sages; Saintly persons; Spiritual
Ritualistic ceremonies master
animal killing in, 23-24 'Sadhu-sariga, ' 'sadhu-sariga '-sarva-Sdstre
at ��Q.a's "birth," 320-335 kaya
Lord's advent restored, 204, 205-206 verse quoted, 316
name-giving, 88 Sadhu-sdstra, guru-v4kya
Vasudeva mentally performed, at Lord's quoted, 191
"birth," 213 Sages
See also: Sacrifices came as cows to please Lord, 109
Rivers at ��11-a's advent, 204,205,206 See also: Ac4ryas; Br4hma1JAJS; Devotees;
RohiQ.i Pure devotees; Spiritual muter
as BalarAma's mother, 30,127,335,343 Sa gu!ldn samatUyaitdn
at �11-a's "birth" festival, 335 verse quoted, 69, 248
as Vasudeva's wife, 335 Sahasra-yuga-paryantam
Yogamaya transferred Balarama from quoted, 241,256
Devaki to, 137 Saintly persons, Kamsa's demons penecuted.
RohiQ.i star, 204,205 317
�abhadeva, quoted on body and suffering, 76 See also: Ac4ryas; Br4hi'I'IGI,IGS; Devotees;
��ayo 'pi tad-4de5dt Pure devotees; Spiritual muter
verse quoted, 109 Sakhyadefined,168
402 Srimad-Bhigavatam

Sakrd eva prapanno yas Sankha-cakra-gada-padma

verse quoted,157 quoted,193
Saktas defined,133,287 Sankirtana. See: Chanting the Supreme Lord's
SAlva,111,120 holy names; Hare l(r�l).a mantra;
SAlvas,121 Preaching of l(r�l).a consciousness;
Salvation. See: Liberation Supreme Lord,glorification of
Sarna defined,112 Sarat season,206
Samtidhi (trance) Sarira-bandha defined,149
of Brahma hearing the Lord,45 Sarva-devamayo guru/;1
of devotee seeing Lord in heart,169 quoted,87
distributing l(r�l).a literature as,192 Sarva-dharman parityajya
Lord teaches,179 quoted,102,132,157
Sama/;1 sarve�u bhate�u Sarva-karar;r.a-karar;r.am
verse quoted,75,175-176 quoted,235,301
SamliSrita ye pada-pallava-plavarh Sarva-loka-mahesvaram
verse quoted,28,169 quoted,331
Samatvam defined,90 Sarvarh khalv idarh brahma
Sambhavamy atma-mayaya quoted,128,165,224,236
quoted,29,265 Sarvasya caharh hrdi sanniv4!o
Samika Muni and Parik�it Maharaja, 34 quoted,124
Sampradaya-vihina ye verse quoted,25
quoted,172 Sarvopddhi-vinirmuktarh
Sarhsara. See: Birth and death, repeated; quoted,73,103
Transmigration Sastras (Vedic scriptures). See: Vedas; Vedic
Sarhskaras defined, 88 knowledge; names of specific Vedic
Sanatana-dharma defined,311 literatures
Sanatana Gosvami, as cited or quoted Satatarh kirtayanto mdrh
on dharma-silasya, 102 quoted,232
on hearing from nondevotees as forbidden, verse quoted,191
22,191 Sattva-gur;r.a. See: Goodness,mode of
on l(r�l).a's advent,102 Satyarh jnanam anantam yad
on Lord as Ke8ava, 108 quoted,235
on Lord assuming colors,228 Sa vai mana/;1 km,r.a-paddravindayo/;1
on mahd-ratha & atiratha soldiers,106 quoted,69,72,101
on Narada & co. at Lord's advent, 154-155 Sa vai purhsdrh paro dharmo
on Siirasena,111 verse quoted,294
on Vasudeva's consciousness at Lord's ad­ Scholars, academic
vent,139 dcdryas ignored by,184
Sankalpa & vikalpa defined,68-69 Bhagavad-gita misinterpreted by,264
Salikaracai'ya, quoted on Narayal).a (K"I).a) as hearing from,forbidden,191
beyond manifested cosmos, 183 l(r�l).a misunderstood by,184,186
Salikar�al).a,Lord See: ]iidnis; Philosophers; Scientists,ma­
as Ananta (Se�a),123,127 terial
as Balarama (Baladeva), 30, 50, 109,130, Scientists,material
134,137 life misunderstood by,152-153,223
as Narayal).a's expansion,19 material analysis by,162,163
 General Index 403

Scientists, material Sinful activities

moon not visited by, 242 had body by, 65,77
Self. See: Soul bodily concept causes, 149,150
Self-realization condemned, 63
bodily concept from lack of, 297, 300 four listed, 171
as spiritual awakening, 137-138 ICnQ.a consciousness stops, 95-96
See also: Devotional service; God con­ Vasudeva warned Kamsa about, 62,65,76,
sciousness; KnQ.a consciousness; 77
Meditation; Y06a Siva, Lord
Self-realized souls. See: Acdryas; Pure devo­ as annihilator, 42,228,229
tees; Spiritual master as authority, 169
Senayorubhayor�hye chants Lord's holy name, 154
quoted, 87 color of, 228
Sense control for producing progeny, 251 Lord above, 164,165
See also: Meditation; Samadhi; Yoga at Lord's advent, 154,158
Sense gratification Snake, cruel person worse than, 282
Bhagavad-gita misused for, 264 Society, human
demon can kill for, 231,280 animalistic, 179,180
hellish result of, 149 in chaos, 311-312
kmw-katha precluded by, 22,24,25 fallen condition of, 146
See also: Attachment; Bodily concept; godly vs. godless, 313-314
Desire, material; Enjoyment, ma­ occupational divisions of, 41,179
terial; Sex life in Western countries, 328
Sense perception, Lord as beyond, 220, 221, See also: Civilization, modern; Vedic
228,229 culture
Senses in lCf�Q.a's service, 69,73 Soma-vari1Sa. See: Yadu dynasty
See also: Body, material; Mind Soul
Servants of God. See: Devotees body based on, 223
Service body contrasted to,292,293
to devotees, 103-104 changes bodies, 64, 65,66, 67, 68-70,
material vs. spiritual, 68 71,72,74,75,76,317-318
See also: Devotional service consciousness symptomizes, 68
Se�a-nAga. See: Ananta as Lord's energy, 224
Sevonmukhe hi jihoodau Supersoul contrasted to, 163
quoted, 185-186,257 See also: Life force; Living entities; Soul,
verse quoted, 185-186 conditioned; Transmigration
Sex life Soul, conditioned
material desire for, 259 compared to reflected luminary, 74
spiritual principles for, 251-252 desires bind, 65
See also: Desire, material; Sense gratifica­ liberation of, 51,52
tion Lord's abodes benefit, 55
Siddhas, 207, 285-286 Lord's favor to, 29
Si�taka, quoted on desiring devotional ser­ mahamdya bewilders, 51,llO
vice, 190- 191,258 See also: Animals; Human beings; Living
Sinful activities entities; Soul
animal slaughter among, 150,342 Soul, liberated, devotee as, llO, 190,191,295
404 Srimad-Bhagavatam

Soul, liberated (continued) Srava�m naiva kartavyam

See also: Acaryas; Pure devotees; Spiritual verse quoted, 22,191-192
master Sreya�-srtim bhaktim udasy� te vibho
Sound, transcendental quoted, 174
to Brahma from Vi�l).u, 45 Sridhara Svami, cited
glorifying the Lord as, 104 on Bhagavan l(r�Q.a, l02
Hare �!).a as, 47 on Lord's appearance within Vasudeva, 139
See also: Hare l(r�l).a mantra; l(r�Q.a, Lord, Sri gawja-marJ.{iala-bhumi, yebd jane cin­
name of; Supreme Lord, names of tdmarJ.i
Speculation, mental, Lord not known by, quoted, 54
182-184,185 Srimad-Bhtigavatam
See also: Mind; Philosophers; Scholars, See also: Srimad-Bhtigavatam, cited;
academic Srimad-Bhtigavatam, quotations
Spirit. See: Body, spiritual; Brahman (imper­ from
sonal Absolute); Life force; Soul; Spiri­ additional verses in, 109,ll3-ll5
tual world; Supreme Lord nondevotees misunderstand, 189
Spiritual life recitation of, bogus & bona fide, 21-23,25
animal hunters ineligible for, 105-106 relieves suffering, 36,37
sex desire unwanted in, 259 Tenth Canto of, summarized, l-12,15,31
suffering absent in, 294 Vyasa compiled, 36, 37
See also: Devotional service; God con­ Srimad-Bhtigavatam, cited
sciousness; l(r�l).a consciousness; on cows during Yudhi�thira's reign, 325
Self-realization; Yoga on l(r�Q.a's disappearance, 266
Spiritual master on Lord in heart, 209
body of, spiritual, 295 on modern society, 179
bogus vs. bona fide, 192 on pure devotee's pleasure, 105
compared to Ganges, 294-295 Srimad-Bhtigavatam, quotations from
God & demigods explained by, 87 on Absolute Truth, 235
hearing from, 191-192 on Bhagavan l(r�Q.a, 229
initiation via, 142 on bodily concept, 149
kmw-kathti spoken by, 25 on body and suffering, 76
as necessary, 39 on Brahma and the Lord, 45
truth via, 218 on destiny, 281
See also: Acaryas; Pure devotees on devotee as transcendental, 190
Spiritual world (VaikuQ.tha) on devotee's distress as Lord's mercy, 165,
fear in, 248 301
Lord's opulence admired in, 247 on devotee's goodness, 86
material world vs. 17,287 on dharma of devotional service, 294
yogamaya manages, llO, Ill on father's responsibility, 252
, See also: Vrndavana on fear, 124
Sraddhtivan bhajate yo mam on following great devotees, 169
verse quoted, 68,125 on impersonalist's labor, 174
Srava�m kirtanam v�rJ.o� on }(r�l).a as Supreme Truth, 156
quoted, 168,191 on �!).a's pastimes, 16-17,94
verse quoted, 128 on liberation by kr��-katha, 20
 General Index 405

Srimad-Bhagavatam, quotations from Suffering

on Lord as shelter, 28 Lord diminishes, 46, 47
on Lord known by His mercy, 181 in material world, 34,251
on Lord's abode, 140 of public under demoniac politicians, 230
on Lord's "birth," 138 sins cause, 65, 77
on Lord's lotus feet as boat across material in spiritual life absent, 294
ocean,169 of Vasudeva, 344
on materialists, 34-35,72,132,334 Sukadeva Gosvami
on perfection of life, 174 cited on paur�am dhama, 140
on sense gratification as hellish, 149 greatness of, 36-38
on s.Piritual master, 39, 87 liberation of,168
on Srimad-Bhagavatam, 37 Sukadeva Gosvimi, quotations from
on worshiping devotees, 334 on Kamsa, 79,119,315-316
on yogis meditating on Lord, 142,169 on i(nl).a, Vasudeva & Devaki, 265
Srivatsa mark, 211 on :Kr�I).a's activities, 16-17
Sri-v�ry.olJ srava(le pari�id abhavad on Nanda Mab�nlja, 336-337
vaiyasakil! kirtane Sukla color, 227,228
quoted,168 Sukla raktas tatha pitalJ
Srotavyadini rajendra quoted, 228
verse quoted, 132 Sun
Stars at :Kr�I).a's advent, 204, 205 �atriya family from, 17
See also: Heavenly planets; Universe(s) Lord compared to, 209-210
Subhadra, 87 time controls, 239
Subtle body, transmigration via, 66 Sunshine & Lord's energy, analogy of, 222
See also: Bodily concept; Mind Supersoul (Paramiltmil)
Success in all bodies, 163
via Bhagavad-gita as it is, 264 changeless, 293
political methods for, 281 Lord as, 28, 29, 123,124,209,220
three principles for, 159 soul contrasted to, 163
See also: Perfection Supreme Brahman. See: Brahman, Supreme;
Sucinam srimatam gehe Supreme Lord
quoted, 48, 125,177 Supreme Lord
verse quoted, 94 See also: Supreme Lord, quotations from
Suddha-sattva (pure goodness) abode of. See: Dhama; Dvilrakil; Nanda
devotional service as, 65 MahAraja, residence of; Navadvipa;
Lord as,183 V:rndilvana
Suffering as Absolute Truth, 156
bodily concept causes, 294,297 activities of
body causes, 76, 77,149-150 liberation by hearing, 20-23, 25
chanting Lord's names cures, 104 pleasing & purifying, 104
of devotee as Lord's mercy, 165,301-302 See also: i(nl).a, Lord, pastimes of
impersonal realization as, 75 as acyuta, 76
in India, 325,326 advent of
kmw-katha relieves, 36, 37,38 Brahmil advised demigods about, 45,
of living entities, 194-195,196 46,48-50
406 Srimad-Bhigavatam

Supreme Lord (continued) Supreme Lord

advent of body of
in Brahmi's day,331 beauty of,183-184,187-188
compared to awakening Kn11-a con­ color of,187-188,211,212,227,228
sciousness,128-129 eternal,266
demigods greeted,154,155,158,207, eyes of,169,175
208 transcendental,181
demons deride,45 wonderful, 211,212,213
for devotee's deliverance & demon's See also: 1\f�Q.a,Lord,body of
demi�,93,95,193, 158,230 Brahmi excelled by,154,164,165,208
devotees with Kamsa awaited,122,123 Brahmi heard,in trance,45
as eternal,249-250 bri!hmar:ws protected by,313
eternal life by knowing,250 as Brahman's basis,222,235,236
His integrated parts accompany,130 as cau� of all causes,234, 301
in human form,266 changeless,226
by internal energy, 29 compared to sun,209-210
as �triya 17
, cows protected by,313
living entity's birth vs.,194-195,196, as creator,maintainer,annihilator,164,
205,210,212 226,227,228
Lord's form established by,182-184 as death personified,107,279
in Mathuri,55 demigods under,43,87,164-166
Nirada eager for,114 demons killed by,95,228,229,230,245
purpose of,16,17,120,187,230 devotees of. See: Devotees
for RldhiriQ.i & RukmiQ.i,109 devotional service reveals,128,176,182,
for religion's revival & irreligion's 184,185,186,189,220,248
removal,40, 41,146,195,331 Dhruva blessed by,174-175
as transcendental,180,205,209,210, energy of
250 inconceivable,266
in Yadu dynasty, 17 material & spiritual,133,221,222,
See also: Incarnations; Kn11-a, Lord, 265-267
"birth" of superior & inferior,162-163,221,224
all-good,103 worshipers of,287
all-pervading,217,218,220,221,222, See also: Supreme Lord,potency of
235,236 as eternal,111
anger of,228-229 expansions of
at annihilation of cosmos,237, 244, accompany Him,141
246-247 Se�-niga,269
atheists ignore,279 two types of,87
as beyond See also: Kn11-a, Lord,expansions of;
imagination,182,183,185 Quadruple expansions
manifested cosmos,183 fear of death dispelled by,240, 241,242
modes of nature,181, 182-184,216, form(s) of
220,222,226,227,228,229 for creation, maintenance & annihila­
sen� perception,220,221,228,229 tion,227,228-229
Bhagavad-gitdspoken by,264 devotee enchanted by,169,175
birthless,205,210 devotional �rvice reveals,184
 General Index 407

Supreme L:lrd Supreme L:lrd

form(s) of living entities supervised by, 293
as eternal, 236 lotus feet of
four-armed, 244,245,246 compared to boat, 168,169,172
impersonalists misunderstand, 183, marks on, 193
184,186 as sole shelter, 168,169,196
living entity's form vs., 74-76 love for
as transcendental, 181,182-184,185, Caitanya bestows, 256,257
186-189,227,236 in devotees, 187-189,273
universal, 279 in Dvaraka & Mathura, 247
See also: Deity form; Incarnations; in ��Q.a form, 256
KHQ.a, L:lrd, body of; Supreme liberation by, 175
Lord, body of L:lrd seen by, 220-221
glorification of material desires dispelled by, 258
benefits everyone, 105 stages of, 247,248
misery cured by, 104 in Vasudeva & Devaki, 257-258
by Narada Muni, 154 in Vrndavana, 247,248
by serving His devotees, l 03-l 04 See also: Rasa (relationship with
See also: Chanting the Supreme L:lrd's ��Q.a)
holy names; Preaching of ��Q.a �Madhava,176, 177
consciousness as Madhusiidana, 245
as greater than all, 44 material elements from, 162,163
happiness by pleasing, 334 maya controlled by, 51,106-107
hearing about as maya-man�ya, 106-108
bogus & bona fide, 22-25 meditation on, 168,169,243
devotees relish, l 05 mercy of
liberation by, 20-23, 25,105 demons neglect, 45
pleases everyone, l 04 on devotee, 165,170-171,193
from pure devotees, 191-192 L:lrd known by, 182
See also: Kmr.a-katha as mukunda, 108
in heart of all, 25,124,209,210 names of
in human role, 263,265,266 L:lrd's activities determine, 183-184,
incarnations of. See: Incarnations 188
independent, 195,197 as transcendental, 185,186-189
as kala, 279 See also: Chanting the Supreme L:lrd's
as Kesava, 108 holy names; Hare �Q.a mantra;
knowledge from, 25 �!).a, L:lrd, name of
��Q.a as, 22,44, 87,182-184,198, as Nanda-nandana, 184
261-262,331 nature controlled by, 181,238-240
liberation given by, 29,107-108,184,189 nondevotees can't understand, 184, 186,
living entities as parts & parcels of, 188,189,263,264
152-153,194-195,196 as oldest & youngest, 182
living entities as servants of, 73-75 as one without second, 164, 165
living entities contrasted to, 74-76, opulences of, 141, 177-178
194-195,196,205,210,212, potency of
265-266 �inconceivable, 210
408 Srimad-Bhigavatam

Supreme Lord (continued) Supreme Lord

potency of as Upendra,261
Lord acts via,159,226 as Vimana,261,262
material & spiritual aspects of,50-52, as VAsudeva,39, 184

106-107,109-111 as VisvAtmA,123, 124,125,138

pleasure,194, 195,329 vow of,on His advent,155n,156, 158
See also : M4y4; Supreme Lord,energy as vr�iikapi, 108
of; Yogam4y4 potency weapons of,2ll
power from,140 as within & without,127-128,217,218,
present everywhere,111-112,130,155n, 220, 221,222
200,209,210,217,218,220,221, YogamAyA's orders from,126,127,129,
222 130,131,133,135-136
protection by See also: Absolute Truth; l(nQa,Lord;
for cows & br4hmar;w.s, 313 Supersoul; Vi�Qu,Lord
via demigods,42 Supreme Lord,quotations from
for devotees,123, 124,167,176-177, on demigod worship,165-166,235
178,243,301-302 on devotee never perishing,159-160
via incarnations,197 on devotional service as highest yoga, 68,
as safest shelter,28,157,158 125
for surrendered souls,157,159-160, on faithless persons falling to birth &
277 death, 173
for world public,229,230 on God & demigods,87
as Prenigarbha,260,262 on Godhead, returning to,48
punishes the envious,313-314 on knowing Lord's advent & activities,98,
qualities of,104-105 189,250
relationship with. See: Rasa (relationship on Lord as death personified,107
withl(nQa) on Lord as knower in all bodies,163
remembrance of,at death, 29 on Lord as within & without,127-128,220
as sac-cid-4nanda-vigraha, 74, 209 on Lord delivering devotees & destroying
sacrifice for satisfying,179 demons,42,93,95
as seen by love,220-221 on Lord enlightening devotees,107,124
as Se�a-niga,237 on Lord hiding from nondevotee's vision,
Siva under,164,165 184
as substantial reality,224 on Lord in heart,25
suffering diminished by,46,47 on Lord known by devotional service,128,
as Supersoul,28, 29,123, 124,209,220 186
surrender to on Lord maintaining devotees,159
as duty,166 on Lord pervading universe,129-130
as liberation,75,103 on Lord protecting devotees,177,243
material enjoyment vs.,132 on Lord reviving religion & removing ir-
as protection,157,159-160,277 religion,40,145-146,195,331
as real religion,102-103 on Lord's inferior & superior energies,
as Syimasundara,183,187,188,247 162-163,224
time controlled by,238, 239,240 on Lord's material energies,216
universe pervaded by,130 on Lord's protection,28
 General Index 409

Supreme Lord, quotations from T

on loving the Lord,175 Tad ai� bahu sydm
on previous births of Vasudeva, Devaki & quoted,87
the Lord,249-262 Tad viddhi pra�ipdlena
on remembrance, knowledge & forgetful­ verse quoted, 218
ness, 69 Tallabhyate du�khavad anyata� sukham
on sinful people cast into demoniac species, verse quoted,281
150,228 Tamo-gur,w. See: Ignorance, mode of
on surrendering to Him, 75,157 Tam tam evaiti kaunteya
on thinking of Him always,263 verse quoted, 69
on tolerance amid happiness & distress, Tdn aham dv�ta� kraron
90-91 verse quoted,150,228
on transcendence & devotional service, Tdlidera carar,w sevi bhakta sane v4sa
175-176 verse quoted,172
on vaiSyas (agriculturalists),325 Tanu-mdni defined, 150
on worshiping devotees,334 Tapasya defined, 254
Supreme Personality of Godhead. See: Kr�Q.a, See also: Austerities
Lord; Supreme Lord; Vi�Q.u, Lord Taptasya tat-pratividhir ya ihdnjase��
Suras defined,206 quoted,l57
Stirasena, father of Vasudeva, 53,338 Tasmdc chdstram pranu'lr,&am te
Stirasena, son of KartaviryArjuna,lll verse quoted,136
Stirasena states, 53, 100,lll · Tasmdd aparihdrye 'rthe
Sura-stri defined,49 verse quoted,63
Surrender. See: Supreme Lord, surrender to Tasmdd gurum prapadyeta
Stirya,43 quoted, 39
Sarya-vamsa, 17 Tasydham nigraham manye
SutapA, Vasudeva was,249,251,253,254, verse quoted,71
256,257-259,261,262 Tasyd� ku�im gata� kr��
Sv4bhdviki jiid.na-bala-kriyd ca verse quoted,120
quoted,l59 Tasy�iva heto� prayateta kovido
Sva-karmar.ul tam abhyarcya verse quoted,281
quoted,l79 Tathd dehdntara-prdpti�
Svalpam apy asya dharmasya quoted, 67,70,124,279
quoted,175 verse quoted,64,317-318
Sv4min krtdrtho 'smi varam na ydce Tato rn41h tattvato jMtv4
quoted,26, 103,175 verse quoted,175-176,186
SvdriiSa expansions, 87 Tatra srrr vijayo bhatir
Svaraper,w vyavasthit* verse quoted, 177-178
quoted, 29 Tat-sdra-bhatam yad yasydrh
Svayambhar n4rada� §ambhu� verse quoted, lll
quoted, 169,209 Tat te 'nukampdrh susam��
verse quoted, 169 quoted, 165,301
Svetadvipa,43 Tanva�rir defined 218,

Svet4Svatara Upan�ad, quoted on Lord's Teachers, spiritual. See: Acdryas;

potencies,51,159,226,266 Brohmar,ws; Spiritual muter
410 Srimad-Bhagavatam

Temple worship. See: Deity form; Worship Tyaktva ckham punar janma
Tene brahma hrda ya adi-kavaye quoted,48,70,76,77,80,241,256,287
quoted,45 verse quoted,98,189,250
Te 'pi mam eva kaunteya Tyaktvtl turrJ.am a§e�a-mar,r4alapati-sre1J.iri'l
verse quoted,165-166,235 sada tucchavat
Te�dm evdnukampdrtham quoted,153
verse quoted,124
Te�dri'l nityt1bhiyuktt1nari'l
quoted,178 u
verse quoted,159
Te�dri'l satata-yuktdndri'l
Uddhava,266
verse quoted,107
Ugrasena,King,56, 100, 243
Time
Universe(s)
on Brahmaloka, 241,256
annihilation of,237, 244,246-247
cosmos controlled by,158,237, 238, 239,
Baladeva (Se�a) sustains,109,127
240
at Kr�1,1a's advent,204, 205,206,331
on higher planets,241,255-256
living entity wanders,101,241-242
of Kr�1,1a's "birth," 204, 205,206
Lord's pastimes in,48
Lord controls,238, 239,240
Lord within & without,127-128,130
separates everyone,341
Maha�Vi�1,1u breathes,19,217,221
sun controlled by,239
See also: Creation,the; Heavenly planets;
TraigurJ.ya-v�aya veda
Material world; Spiritual world
quoted,181
Upackk$yanti te jnanari'l
Traivargikds te pur�a
verse quoted,218
quoted,24
Upackso hi murkhd1J.dri'l
Trance. See: Samiidhi
quoted,282
Transcendentalists. See: Devotees; ]iiiinis; Upendra incarnation,49
Yogis
Uragas, 285-286
Transmigration of the soul
Ordhvari'l gacchanti sattva-stha
compared to dreaming,67, 100-101
verse quoted,72
compared to fire,82-83, 102
Utpadya te�u pu�a� kratubh* sam�e
Kamsa aware of,147,149
verse quoted,16-17
process of,64, 65,66, 67, 68-70,71, 72,
Uttama§loka defined, l 03
74, 75,76
See also: Birth and death,repeated; Bodily
concept; Body,material
v
Tree,body compared to,161-162, 163
Treta-yuga,Lord as P�snigarbha in,260
Tribhir gu�J.Umayair bhdvair Vaidiirya gem,211, 212
quoted,166 Vaiku1,1�ha. See: Spiritual world
Tri-guTJ.U defined,51 Vairagya-vidya nija-bhakti-yoga
Trivarga defined,24 quoted,73
T�1,1avarta,119 Vai�1,1avas. See: Devotees
Truth. See: Absolute Truth Va�7J.Uva-to�1J.i, as cited or quoted
Tyaja durjana-sari'lsargari'l on bodily concept of life,149
verse quoted, 77 on dharma-silasya, l 02
 General Index 411

Va4�va-tQ$a(li, as cited or quoted Vasudeva

on KirtimAn, 113 married Devaki, 56-58
on Kr��a's advent, 102,210 mentally celebrated Lord's advent, 213
on Lord as Kesava, 108 Nanda advised by, to return to Gokula,
on Lord assuming colors, 228 346,347
on mah4-ratha & atiratha soldiers, 106 Nanda cheated by, for ��a's sake, 271
on Nirada & co. at Kr��a's advent, as Nanda's "brother," 337,338
154-155 as Nanda's friend, 27 1, 272
on paur�m dh4ma, 140 Nanda's Mathuri meeting with, 337-347
on Siirasena, 111 prayers for �11-a by. See: Prayers, by
on Vasudeva's consciousness at Kr��a's ad­ Vasudeva for Kn�a
vent, 139 as pure devotee, 86, 89-91
VaiSyas (agriculturalists) quoted on bodily concept of life, 300,301
duties of, 325 quoted on body, death & transmigration,
Nanda among, 338 63,64,66,67,71,74,77
past & present, 326 as Rohi�i's husband, 335
VallabhicArya, cited on Miyidevi's names, as Sutapi in past life, 249,251,253,254.,
133-134 256,257-259,261,262
Vaiicha-kalpataru defined, 170 as transcendental, 76,248
Varihadeva,Lord,321 unhappiness of, 344
Va�-sa1ikara defined, 253 YamunA River gave passage to, 270
Va�ramacaravatti VAsudeva,Lord, 108
quoted, 334 Vasudeva-kath4. See: Kr�(la-kath4
Va�rama-dharma. See: Society, human, VedaiS ca sarvair aham eva vedya�
occupational divisions of; Vedic culture quoted, 180
Vasudeva verse quoted, 25
exchanged Kr��a for Yogamiyi, 268-272, Vedas, duty to follow, 136
273 See also: Vedic knowledge; names of
feared Karilsa would kill Kr��a, 231,232, specific Vedic literatures
233 Vedic culture
fearless from Lord's advent, 214,215 duty before death in, 80
greatness of, 61 impunity in, 231
Kamsa advised by, about life & death, marriage in, 57,58
62-64,65,66,67,71,74,76,77 name-giving ceremony in, 88
Kamsa dissuaded by, from killing Devaki, procreation in, 251
78,79,80,81-86,88,89,112 purification processes in, 323
Kamsa forgiven by, 299-300 Vedic injunction
Kamsa imprisoned, 97 on killing, 62,147
Kamsa pleased by equanimity of, 90,91 as Lord's order, 136
Karilsa repented atrocities to, 288-299 on producing progeny, 251
as Kasyapa in past life, 261 on Supreme Brahman, 224
Kr11�a instructed, at His advent, 264-265 Vedic knowledge
Kr��a's advent beheld by, 211,213,214 Bhagavad-gU4 u eaeence of, 69
Lord as son of, 213,215,217,218,249, Brahmi received, in heart, 45
253,258,261-262,264-265,268 humans need, 163
Lord within, 138,139 See also: Knowleqe, tranacendental
412 Srimad-Bhagavatam

Ve�um kva�;�antam aravinda-dalayata�m v��u-tattva. See: Supreme Lord; Vi�QU,

verse quoted,187-188 Lord; names of specific expansions &
Vibhinnt'imsa expansions,87 incarnations
Vidarbhas,121 V�tabhyaham idam krtsnam
Videhas,121 verse quoted,130
Vidyadharis,207 ViSva-ko5a dictionary,quoted on garbha, 59,
Vijayadhvaja Tirtha ll2
cited on Mayadevi's names,134 ViSvam prlrJ;�a-sukhayate vidhi-mahendradiS
cited on nivrtta-tar�aib, 103 ca ki1Q.yate
cited on paur�am dhama, 140 quoted,153
in Madhvacarya-sampradaya,113 Visvanatha Cakravarti 'fhakura,as cited or
Vijnana defined,182,183 quoted
Vikalpa & sankalpa defined,68-69 on Devaki & �Qa,247
Vindhyacala,131 on Karhsa's watchmen,277
Viraraghava Acarya,as cited or quoted on i(r�Qa as origin of incarnations,160
on asuras, 114-ll5 on Kr�Qa as son of Devaki & Yasodii.,268
on Lord's advent via Vasudeva & Devaki, on i(r�Qa as Yasoda's son,321
143 on i(r�Qa's advent & awakening Kr�Qa con­
on nivrtta-tar�aib, 103 sciousness, 128-129
on paur�am dhama, 140 on i(r�Qa's appearance within Vasudeva,
on sages coming as cows to please Lord,109 139
on Vasudeva's consciousness at Lord's ad- on Kr�Qa's fullness,102
vent,139 on Narada Muni,ll4
Vi�Qu,Lord on nondevotees as jaundiced, 188
Brahma heard message of,45 on oril, 136
as demigods' chief,43, 311, 314, 315 on paur�am dhama, 140
demigods worshiped,43, 108 on Prsnigarbha in Treta-yuga,260
expansions of,124 on Vasudeva protecting child i(r�Qa,271
i(r�Qa advented as,208, 209,211, 212 on Vasudeva's wonder at.i(r�Qa's advent,
i(r�Qa nondifferent from,234-236 213
as i(r�Qa's expansion,44, 102 on yogamaya & mahamaya, 111
maintains cosmos,227 ViSvtiso naiva kartavya�
on milk ocean,43, 108 quoted,60
symbols held by,244 Vow
yogis meditate on,243 of devotees in Lord's abodes,55
See also: Garbhodaka8ayi Vi�Qu; of Lord Kr�Qa on His advent,155n,156,
K�irodakasayi Vi�Qu; Narii.yaQa, 158
Lord; Supersoul; Supreme Lord Vraja. See: Vrndavana
v��u-t'irtidhana defined,334 Vrndavana
v��u-bhakta� smrto daivab demigods descended to,93, 94
quoted, 154 Goloka,49,108,ll1
verse quoted, 304 i(r�Qa descends to, 331
V��u-maya. See: Supreme Lord,potency of i(r�Qa's footprints in,193
v��u Pura�;�a, cited on Lord's advent,210 as Kr�Qa's transcendental abode,17,54,55
v��ur mahan sa iha yasya kala-viSe�o i(r�Qa's transfer to,31
verse quoted, 19, 217 love for i(r�Qa in,247,248,273
 General Index 413

Vrndavana Worship of the Supreme Lord

Riipa Gosvami in,153 Durga (Mayadevi) worship vs.,131,133,
See also: Spiritual world 287
Vrndavanam parityajya in Vedic society,1 79
quoted,54 See also: Deity form; Devotional service;
Vr�11-i dynasty,93, 94 Ritualistic ceremonies; Sacrifices
Vrtrasura,177
Vy�adeva y
Mahtibharata by,187
Srimad-Bhagavatam by,36,37 Yac-ca�ur e$a savita sakala-grahar;ulm
as transcendental,228 verse quoted,239
Vyavastiytitmikd buddh* Yada yadti hi dharmasya
verse quoted,24 verse quoted,40,118,120,145-146,
155n,195,331
Yad gatvti na nivartante
quoted,241
w Yadubh* sa vyarudhyata
quoted,120
War,world preparing for,41 Yadu dynasty (soma-vamsa)
See also: Fighting,principles for; Kuru- demigods appeared in,93, 94
k�etra,Battlefield of Kamsa's demons persecuted,119, 120,
Watchdogs & politicians,analogy of, 277, 279 121
Wealth. See: Opulence Kr�11-a appeared in,17
Weapons of the Lord,211 Kr�11-a destroyed,266
Western countries Mathura capital of,54
condemned society in,328 from moon-god,17
constant chanting impossible in,171 Siirasena chief of,53
opponents of �11-a consciousness move- Yajria. See: Ritualistic ceremonies; Sacrifices
ment in,66,146,313-314 Yajria-dtina-tapal;r.-karma
Women quoted,179
of heaven in Kr�11-a's pastimes,49 Yajnarthtit karmar;w 'nyatra
killing of,condemned,62,147 quoted,179
in politics,281 YajiW dtinam tapa§ caiva
village vs. modern,328 quoted,179
See also: Gopis Yamaraja as punisher,316
Work. See: Duty; Fruitive activities; Karma; Yam labdhva caparam ldbham
Sacrifices quoted,175
World. See: Creation,the; Earth planet; Yam syamasundaram acintya-gur;w­
Heavenly planets; Material world; Uni­ svanlpam
verse(s) verse quoted,187,247
Worship of the Supreme Lord Yamuna River
by demigods at milk ocean,43, 108 quoted on Rama (Balarama),109
demigod worship vs.,87-88,101, Vasudeva given passage by,270
156-158,165-166,235 Yam yam viipi smaran bh4vam
by devotees,159,182 quoted,177
devotee worship vs.,333-334 verse quoted,69
414 Srimad-Bhigavatam

Ya ni.Sd saroa-bhatdndrh Yayd sammohito jfva

verse quoted, 137-138 quoted, 51
Yanti deva-vratd devan Ye 'py anya-devata bhaktd
quoted, 101 verse quoted, 165-166, 235
Ya'ra bhagye thdke se dekhaye nirantare Yetijoonarh samudd��rh
verse quoted, 199 verse quoted, 160
Yare dekha, tare kaha 'kmw'-upadesa Yoga
quoted, 20,192,264 of bhakti best, 125
verse quoted, 144 defined, 125
Yasmin sthito na du�khena in l(r�Qa consciousness, 68,72
quoted, 153 Vasudeva & Devakl practiced, in past life,
Yasmin vijfUlte sarvam evarh vijootarh bhavati 253
quoted, 25,131 See also: Devotional service; l(r�Qa con­
yasoda, mother sciousness; Meditation; Samddhi
Devaki contrasted to, 272-273 Yogamaya
as l(r�Qa's mother, 247,268,273,321 Balarama transferred by, from Devaki to
name of, meaning of, 130 RohiQi, 137
as Yogamaya's mother, 268, 271 in Durgil. form, 284, 285, 287, 288
Yas tv indra-gopam athavendram aho sva­ Kamsa outwitted by, 284-286, 303-304
karma Kamsa's watchmen slept due to, 269, 277
verse quoted, 295-296 l(r�Qa blessed, 130
Yasyaika-ni.Svasita-kdlam athdvalambya l(r�Qa's orders to, 1 26, 1 27, 1 29, 130,
verse quoted, 19,217 131, 1 33, 1 35-1 36
Yasydjnayd bhramati sambhrta-kdla-cakro as l(r�Qa's sister, 284-285 , 321
verse quoted, 239 Vasudeva exchanged l(r�Qa for, 268-272,
Yasydrh jagrati bhatani 273
verse quoted, 137-138 as Yasoda's daughter, 268, 271
Yasya nahankrto bhdvo Yogamayam samddi.Sat
verse quoted, 297 quoted, 110
Yasya prabhd prabhavato jagad-a$-koti­ Yogamdyam up4Srita�
quoted, 236 quoted, 111
Yasydsti bhaktir bhagavaty akiiicand Yogamaya potency
quoted, 86, 305 mahdmaya vs., 110-111
Yasydtma-buddh* kuJ;Wpe tri-dhdtuke nondevotees and, 106-107,184
quoted, 180 spiritual function of, 51, 52,110-111,125
Yato bhaktir adho�je Yoga-nidrd defined, 138
quoted, 294 Yogi(s)
Yatra nityarh sannihito hari� highest, 68,125
quoted, 111 �Qa's devotees contrasted to, 142
Yatra yogesvara� kr�r:w meditate on the Lord, 142,169,243
verse quoted, 177-178 See also: Devotees
Yavat kriyds tavad idarh mana vai Yogindm api saroe�rh
quoted, 149 verse quoted, 68, 125
Yaya sammohitarh jagat Yudhi��hira Maharaja, 325
quoted, 110 Yuga, duration of, 241
;..

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