Canto 1-4 (Bhurijana)

7/29/2019 Canto 1-4 (Bhurijana)

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Philosophical Summaries 1001

Appendices


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1002 Philosophical Summaries


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1003

Note: Although in the First Canto texts above, we have changed the Bhga-vatams chapter order to follow better the storyline, we have placed the chaptersin correct order in these summaries.

Canto One: Summaries and Points

Chapter One: Questions by the Sages

Summary:

rla Vysadeva offers his obeisances to Lord r Ka, the SupremePersonality of Godhead, and immediately glorifies the rmad-Bhgavatamas completely pure, free from material motivzations, and especially nec-tarean because it was spoken by r ukadeva Gosvm (13). TheBhgavatam narration begins at the holy place of Naimiraya, wheregreat sages first glorify rla Sta Gosvm, the Bhgavatams speaker,and then inquire from him (texts 48). The sages pose their questions(913) and then glorify hearing about the Lord. They request Sta tospeak to them about the Lord and His incarnations (1420). After Stainforms them that the Age of Kali has begun, the sages ask a final ques-tion: Now that r Ka, the Absolute Truth, the master of all mysticpowers, has departed for His abode, please tell us by whom religious prin-ciples are presently protected (2123).

Philosophical Points:

Text 1 contains obeisances and the definition of the Absolute Truth;Text 2 defines religion and stresses the importance of hearing; Text3 invites one to taste the sweetness of the mature fruit of Vysadevas


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realization and ukadevas speaking of it, both of which have comefrom the spiritual world.

The Absolute Truth is defined and differentiated from the com-mon understanding of God. While God indicates the controller, theAbsolute Truth indicates the summum bonum, the ultimate sourceof all energies. The Absolute Truth is that substance from whichnothing is different. He is a person, Ka, the Supreme Personalityof Godhead. Everything else emanates from Him. This AbsoluteTruth, Ka, is the object of obeisance and the cause of all causes;the entire creation is His body. He is independent, with no causebeyond Himself. It is He who controls illusion and places the livingentities in my. From a bona fide spiritual master one should hearHis pastimes, names, and glories as described in rmad-Bhgavatam,in which all material forms of religion have been rejected. Oneshould become fixed in devotional service and not allow ones mindto be deflected to anything else. Patiently and submissively hear-ing the rmad-Bhgavatam quickly reestablishes a soul in his eternalrelationship with Ka. This is the goal of the Bhgavatam, andtheBhgavatam rejects all other goals.

Texts 48 set the scene at Naimiraya and the thousand-yearsacrifice.

One must hear the Bhgavatam from a bona fide representativeof Vysadeva.

In texts 913 the sages begin their six questions.If both speaker and hearer are qualified, the hearer will easily

understand the Absolute Truth, r Ka, the Supreme Personalityof Godhead. Because people in Kali-yuga are lazy, misguided, andalways disturbed, they will need such an easy process.

In texts 1420 the glories and power ofka-kath are discussed.Hearing of the ever-fresh pastimes, names, and glories of Ka

will draw one away from the horrible trap of material life in Kali-yuga to the eternal, blissful, spiritual realm. Such hearing and chant-ing should be done in the association of pure devotees. Ka revealsHis most endearing quality in His first appearance in the rmad-Bhgavatam: that He is bhakta-vatsala.


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Texts 2123 discussthe importance of the sptiritual masters guid-ance and ask where religious principles have gone for shelter afterKas disappearance.

Because of the short life duration in Kali-yuga, one should fearthe dangers of Kali, accept the shelter of a bona fide spiritual master,and adopt the process recommended by Lord Caitanya for self-real-ization in this age: hearing and chanting Kas glories as they arerevealed in the Bhagavad-gt and rmad-Bhgavatam.

Chapter Two: Divinity and Divine Service

Summary:

Before replying to the sages questions, Sta Gosvm first offers his obei-sances to his guru, rla ukadeva Gosvm. (14) Sta calls the sagesinquiries relevant because they are about Ka. He then stresses theimportance of self-realization and its goaldevotional service to Ka.(510) Sta further explains that since Ka is the Absolute Truth, onemust satisfy Him by devotional service. (1115) Sta Gosvm thendescribes the gradual progression of consciousness as one overcomes theeffects of the modes of nature and attains pure devotional service by serv-ing pure devotees and properly hearing rmad-Bhgavatam. (1622)

Sta explains that Lord Ka is beyond the modes of nature. Hetherefore instructs those serious about liberation to worship only Ka,the supreme goal of life. (2329) The chapter ends with Stas descrip-tion of how the Lord, although transcendental to the material world, firstcreates the material world and then maintains His creation. (3034)


Texts 15 state that the Bhgavatam is the natural commentary onVednta-stra and offer respects to personalities connected with theBhgavatam.

Only questions and answers about Ka (ka-kath)can satisfythe soul. By hearing the Bhgavatam from a pure devotee spiritualmaster, the modes of passion and ignorance gradually slacken andone develops his eternal rasa with Ka. Why divert the mind toanything independent of Kas service?


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Texts 67 answer the first two questions posed by the sages.What is good for all people? Only transcendental loving service,

unmotivated and uninterrupted, can completely satisfy the self. Bhaktishould be performed for no other cause than to please the Lord. Theessence ofstra is to render devotional service, which gives knowl-edge and detachment and leads to an understanding of and attractionto Kas sweetness. Bhakti is the supermost occupation.

Texts 815 explain that bhakti is the goal of all work and of lifeitself.

Since becoming a pure lover of Ka is the only source of truesatisfaction, one should reject as useless every activity not directedtoward awakening attraction to Ka and realization of ones personalrelationship with Him. People should take instruction from scriptureand constantly glorify, remember, and worship Ka, because hear-ing, chanting, and remembering the Lord are the highest expressionsofbhakti. One-pointed devotion cuts the knot of karma. Intelligentpersons will practice bhakti.

Texts 1621 describe the progression ofbhakti.By performing devotional service and hearing rmad-Bhgavatam

from great devotees, all inauspiciousness is banished and one becomesfixed in devotional service. Ka personally cleanses the heart ofmaterial desire and doubts, and one develops firm faith, then lovingservice and the happiness that brings. At such a stage, one is qualifiedto receive the Lords darana.

Texts 2229 explain that one should serve only Ka; one shouldnot serve the demigods.

Since everything auspicious can be achieved by performing puredevotional service, why divert the mind to sense gratification or any-thing independent of Kas service? Sense gratification is based onentanglement in the three modes of nature. Only Ka is above thethree modes. He is the ultimate object of knowledge and the goal ofall sacrifice. He also awards all fruitive activities. Religion is definedas rendering Him loving service.

Texts 3034 are the response to the sages questions about the incar-nations and creation.


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To reclaim the misguided conditioned souls aimlessly seekinghappiness in the material world, Ka enters the world as Supersouland prompts them to reawaken their relationship with Him. He alsoincarnates and empowers suitable living beings to act on His behalf.When the Lord comes He has no connection with the material world,although He appears to be within it. One should hear of these incar-nations from the Bhgavatam and from a pure devotee, and thus learnof ones eternal relationship with Ka and ones ultimate destina-tion after leaving the body.

Chapter Three: Ka Is the Source of All Incarnations

Summary:

Sta Gosvm describes the three roles of thepurua-avatras in the cre-ation of both the total cosmos and the individual universes. (14) Stathen briefly describes twenty-two incarnations of God who appear withinthis universe, but explains that the Lord actually has unlimited incar-nations. (527) Although innumerable incarnations emanate from thepurua (pusa , as stated in Bhg. 1.3. 28), Ka is Their fountainheadand is the Supreme Pe rsonality of Godhead. (28) Sta Gosvm explainsthat the material (gross and subtle) forms of both the Lord (vir-rpa)and the living beings are actually imaginary. Therefore, learned mendescribe the glories and pastimes of the Lords incarnations so that theconditioned souls can be freed from ignorance and achieve ecstatic lovefor the Supreme Lord. (2939)

Sta Gosvm next glorifies the rmad-Bhgavatam as the incarna-tion of Lord Ka meant for delivering the conditioned souls of Kali-yuga. He also describes how rla Vysadeva taught the Bhgavatam toukadeva Gosvm and how Sta himself heard ukadevas recitation ofit. (4044)


Texts 15 explain how Bhagavn accepted the form of the puruaincarnation to create the material universes.

Through His purua incarnations (Kraadakay Viu,Garbhodakay Viu, and Krodakay Viu), the Lord createsthe material world to facilitate the misguided ambitions of thejvas.


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Still, God has nothing to do with the material ingredients, eventhough they are situated on the Universal Form. One can perceivethe spiritual nature of the Lords incarnations if one is qualified bydevotional service.

Texts 627 provide a list of twenty-two avatras and responds to thesages fourth and fifth questions.

Innumerable incarnations come through Garbhodakay Viuand are manifest on different planets in the different universes. Thereis no cessation to the arrival of these incarnations, which flow likewater cascading from a waterfall. The demigods and Manus are por-tions of the plenary portions of the Lord.

Text 28: r Ka is not an incarnation but the original, completeSupreme Personality of Godhead, fountainhead of all incarnations.

Texts 2939 detail how a materialist progresses in spiritual under-standing to become a bhakta.

Ka is fully spiritual and is not at all material. The conceptof the universal form is meant to help materialists bridge the gapbetween matter and spirit. When materialists meditate on the uni-versal form, they move to the understanding of spiritual impersonal-ists, where they learn that everything is based not on matter but onspirit. Later, they come to understand the presence of Paramtm,then that Paramtm is an expansion of Bhagavn. Bhagavn Himselfhas personal characteristics and transcendental pastimes. Inquiringabout this Absolute Truth is the purpose of human life. Such inquiryshould be made from a bona fide source like rmad-Bhgavatam if onewishes to be enriched with knowledge. When one hears, he shouldtake shelter of the Lord, become self-realized, and come to see theLord face to face.

Texts 4044 explain that the Bhgavatam is Ka and is meant foreveryones good.

To reach perfection one should hear rmad-Bhgavatam, thecream of Vedic literature, with rapt attention from a bona fide spiri-tual master. One who does so will learn who is God, what his rela-tionship with God is, and his ultimate destination upon leaving thebody. Such a qualified reader of the Bhgavatam will see r Ka in


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person in the pages of the Bhgavatam. All religious principles tookshelter in the Bhgavatam. Therefore, the Bhgavatam is like the sunthat has risen after Kas departure from this world.

Chapter Four: The Appearance of r Nrada

Summary:

aunaka i inquires from Sta Gosvm about the history of ukadevaGosvms Bhgavatam recitation to Mahrja Parkit. (113) Statells how Vedavysa compiled and edited the Vedic literature for thebenefit of unfortunate souls in Kali-yuga. (1425) Even after his greatwork was complete, Vedavysa still felt dissatisfied. As he contemplatedthe cause of his despondency, his spiritual master, Nrada Muni, arrived.(2633)


Texts 113 ask about the history of the Bhgavatamwhy it was writ-ten and how it came to be spoken to Mahrja Parkit by ukadevaGosvm.

The Bhgavatam, which contains descriptions of the Lords pas-times and which leads conditioned souls in Kali-yuga to engage inpure devotional service, the only activity that can truly satisfy them,is potent only when heard from a pure devotee who representsukadeva Gosvm.

Texts 1433 explain that the Bhgavatam is Ka and is meant foreveryones good.

The Bhgavatam describes only devotional service and the Lordstranscendental pastimes. It is rla Vysadevas special arrangementfor the unfortunate souls trapped by Kali to approach the ultimateachievement, devotional service, which alone satisfies the self.

As Vysadeva did not feel complete in himself before expoundingpure devotional service above all other paths, so one cannot be trulysatisfied until one embraces the practices of direct devotional ser-vice the Bhgavatam describes. This is true even for those who havebecome purified by assimilating all the knowledge contained in theVedas and the Mahbhrata. Devotional service is the only real goalof life.


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Chapter Five: Nradas Instructions onrmad-Bhgavatam for Vysadeva

Summary:

Nrada Muni, although already understanding the situation, inquiresfrom Vysa about the cause of his despondency and then hints at the solu-tion. (14) rla Vysadeva then requests Nrada to reveal the cause ofhis unhappiness. (57) Nrada reveals the importance of directly describ-ing Kas glories and pastimes, and informs Vysa of the dangers thatmight arise from Vysas previous writings, which only hint at the Lordsglories. (816)

Nrada next explains to Vysa the security experienced by a devo-tee who serves Ka. (1719) Then, after describing the Lord as bothimpersonal and personal, Nrada asks Vysa to vividly describe Kaspastimes. (2022) After that, Nrada explains to Vysa how throughthe association of great bhaktivedntas, he himself became fixed in theLords confidential devotional service, (2331) and glorifies working inKas service while remembering His glories. (3236) After glorifyingtranscendental sound, Nrada then requests Vysa to directly glorify theLords activities for the benefit of suffering humanity. (3740)


In texts 14 Nradabegins his analysis of the cause of Vysadevasdespondency.

True satisfaction cannot be attained by any means other than bypracticing pure devotional service. Even if one has complete materialknowledge, he must be trained to render pure devotional service andthus relieve his own misery.

In texts 57 Vysadeva accepts Nradas words and praises him.Those who wish to practice devotional service must approach

and surrender to a bona fide spiritual who is one hundred percent apure devotee engaged in Kas service.

In texts 816Nradacompletes his analysis of the problem.Because the Bhgavatam directly presents the Lords glories and

pastimes, hearing it from a pure devotee is the best way to removeour impurities and revive our interest in devotional service to Ka.


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Although we may be attracted to other literature due to our impure,conditioned desires, attentively studying the Bhgavatam removesthose desires. The Bhgavatam is therefore a superlative literature,superior even to other Vedic literature, which promotes gradual puri-fication and thereby confuses readers about lifes ultimate goal.

In texts 1722 Nrada further encourages Vysadeva to teach thedevotional path, because for those who practice devotion there is noloss but only gain.

Any gain made apart from practicing devotional service isdoomed; devotional gain is eternal. Advancement on the devotionalpath is so welcomed by the Lord that if devotees fall, the Lord person-ally rectifies them.

For the living entities to regain, through devotional service, theirconstitutional position of serving Ka, they must seek the shelterof the Lords representative, a bona fide guru, and then, under thegurus direction, purify their material attachments by using them toglorify the Lord.

In texts 2331Nradatells his own history as the son of a maidser-vant, and of his experience in taking up devotional service.

Nrada realized his own true nature by hearing from the bhak-tivedntas. In an atmosphere surcharged with devotion, a neo-phyte becomes practically enriched with the qualities of the puredevotees from whom he is hearing. Therefore one who is determinedto go back to Godhead must hear the Bhgavatam from, surrender to,and take training from a pure spiritual master who represents Ka,and must be plain and gentle enough to do so. He must serve hisspiritual master and, rejecting all desires for material happiness, usehis material abilities and opulence in Kas service while cultivat-ing a strong desire to serve Ka in the spiritual world. By coming tounderstand Ka, one can meet Him in person.

Texts 3240 provide a summary of Nradas philosophical and prac-tical points made throughout the chapter.

No plan, including the plan to renounce work, can remove ourmiseries. Practicing devotional service is the only means to success inthis regard, and by dovetailing our material tendencies in Kas ser-vice we should become determined to purify our inclinations to lord


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it over the material world. Thus under the direction of a pure devoteewe can always remember Ka and go back to Godhead.

Rejecting as useless everything that does not bring us closer toKa, we should uncover our relationship with Ka by offense-lessly chanting transcendental sound, such as that contained in theBhgavatam. Because all classes of men can be purified by the potencyof this sound, ka-kath should be broadcast widely.

Chapter Six: Conversation Between Nrada and Vysa

Summary:

Vysa asks Nrada about how he lived after the sages departure. (14) Nrada describes that after his mother was bitten by a poisonoussnake and died, he began to travel. Once, as he sat beneath a banyantree, he began to meditate on the Lord in the heart. (515) As he medi-tated, the Supersoul appeared and then departed. Nrada Muni was griefstricken. (1620) The Lord then spoke to Nrada and dispelled his grief.(2125) After recounting his meeting with the Supersoul, Nrada tellsVysa how he spent the remainder of his life. Nrada then describeshis next birth as the great sage Nrada Muni. (2630) Vysadeva thenhears of the transcendental activities that Nrada Muni now continu-ously performs. (3133) Nrada finishes his instructions to Vysa, andSta Gosvm narrates Nradas departure and then describes Nradasglories. (3438)


Texts 119 describe Nradas history from his mothers death to hisloss of the Supersouls darana.

Inquiring from great devotees helps us advance in Ka con-sciousness. That advancement is never annihilated, just as spirit isnever annihilated, even at death. After associating with great dev-otees and accepting initiation from them, we should become seri-ous about Ka consciousness. If Ka kindly removes our materialentanglements, we should devote our time solely to spiritual devel-opment either by fearlessly traveling or by sitting in a holy place andrepeatedly hearing and chanting the holy scriptures.

Thus by taking initiation from and serving a bona fide spiri-tual master, and by following the regulative principles and the


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devotional practices, our love of God will gradually develop untilit reaches beyond the probationary, regulative stages. Then by theLords causeless mercy we will be able to see and hear Ka directlyand with ecstasy.

In texts 2024 the Lord speaks and encourages Nrada to rememberHim with single-pointed love.

The Lord tells Nrada that he is incomplete in service and thateven the covering of the mode of goodness must be removed. TheLords words also emphasize that the He is attained by His own cause-less mercy and is supremely independent in bestowing that mercy.

To attain ecstatic love for Ka we should receive training inarcana and thus serve Ka. These practices naturally increase ourdesire to serve and eventually drive us to hanker intensely for Kasservice. Such hankering will allows us to experience Kas transcen-dental presence directly. Even a short period of devotional trainingultimately but inevitably leads to the attainment of Kas associa-tion. Whatever devotional service one renders is never lost but accu-mulates until it is fully mature.

In texts 2533Nrada describes how he followed the Lords instruc-tions and the result he attained.

Nrada began to chant the Lords name constantly. Sincerity isdefined as the serious chanting of the Lords glories. Thus a sinceredevotee experiences the Lords association by continuously and self-lessly chanting and preaching, and in this way prepares for going backto Godhead at the end of his life. Even as he serves in this life, he issurcharging his present material body with spiritual energy. Althougha great liberated devotee may even take birth again, neither his birthnor his death is ordinary, for his appearance and disappearance will,like Kas appearance, be performed in an unlimited transcenden-tal body.

By following in the footsteps of authorized devotees like NradaMuni, a pure devotee is awarded the Lords benediction to continu-ously and lovingly chant His glories and thus attract Kas atten-tion, obliging the Lord to remain always visible to him.

In texts 3438Nrada summarizes his instructions, which are basedon his personal experience.


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Since one can cross the ocean of nescience only by practicingdevotional serviceby changing all thinking and activities to Kaconscious thinking and activitiesand since we know from NradaMunis experience how the practice of devotional service results inecstatic love of God, we should use our free will to execute devo-tional service and make it our mission to preach the glories ofbhaktito the suffering, illusioned conditioned souls in this world.

Vysadeva now knew that by emulating Nrada he could removethe despondency from his heart.

Chapter Seven: The Son of Droa Punished

Summary:

aunaka i inquires from Sta Gosvm about Vysas activities afterNradas departure. Sta first describes Vysas meditation and howthrough his meditation, Vysa perfectly understood the Lord, the livingentity, and the Lords material energy. (14) To save conditioned soulsfrom misery, Sta says, Vysa then compiled the rmad-Bhgavatam andtaught it to his son, ukadeva Gosvm. (58)

aunaka then asks Sta why ukadeva, who was already on the pathof self-realization, took the trouble to study the Bhgavatam. Sta repliesthat even liberated souls are attracted to the rmad-Bhgavatam.

Then Sta answers some of aunakas earlier questions about rKa, Mahrja Parkit, and the Pavas. He first explains thatAvatthm, the son of Arjunas martial teacher Drocrya, killed thefive sleeping Pava princes after the battle at Kuruketra. (914)

Because Avatthm fled from the scene of his heinous crime, Stadescribes how Arjuna sets out to capture him, how Avatthm hurlsa brahmstra at Arjuna, and how Arjuna prays to Ka and then fol-lows Kas instructions on how to counteract the weapon. (1534)Arjuna then captures and binds Avatthm. Although Arjuna plansto take Avatthm back to the Pava camp, Ka tells Arjuna thatAvatthm should immediately be killed. Arjuna doesnt like the ideaof killing his gurus son, however, so he brings Avatthm back to thePava camp. There, Draupad and the other Pavas are appalled tosee Avatthm, a brhmaa and their teachers son, bound with ropes.They demand his release. Bhma alone among the Pavas demandsthat Avatthm be killed for his horrendous crime. Ka hints at the


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solution, and Arjuna, understanding Kas desire, both kills and doesntkill Avatthm by cutting the jewel from his head. Then after releasingAvatthm, Arjuna and the Pavas perform the funeral rituals fortheir relatives who have been slain in the Battle of Kuruketra. (3558)


Texts 17 set the scene for Vysas meditation and describe that hesaw the Lord with the material nature fully under His control.

Vysadeva meditated, his mind fixed in bhakti-yoga, and came tounderstand both the Supreme Lord and His my-akti. The Lord wasclearly a person, and the my-akti clearly inferior to Him. Vysadevaunderstood that the Lord does not interfere with the illusory energybecause the illusory energy is necessary to reform the conditionedsouls.

Vysa compiled the Bhgavatam to teach thejvas how to escapematerial misery. There is no difference between the Lord and top-ics about Him, and hearing and chanting about the Lord attractHis mercy. Therefore, freedom from misery can be attained by link-ing oneself with Ka through bhakti-yoga. Attachment to Kaand the desire to serve Him arise in the hearts even of illusionedsouls who hear about Ka in Vaiava association. Althoughthe Bhgavatam is especially meant for paramahasas, anyone whotakes complete shelter of the Bhgavatam can gain relief from thematerial miseries.

Texts 811 describe how ukadeva Gosvm studied the Bhgavatam,even though he was already liberated, because the Bhgavatam is sotranscendentally attractive that it can capture even self-realizedsouls.

Properly hearing the Bhgavatam will purify and attract every-one to Ka, even one who is already Brahman-realized. By Hispersonal features and transcendental attributes, the Lord attracts allthe psychological activities of a pure devotee. ukadeva became apure devotee after hearing the Bhgavatam, and thus himself becameattractive to the Lords other devotees, just as their nature becameattractive to him. ukadevas gradual development from impersonal-ist to Vaiava led to his positively taking up the personal activityof the Lord.


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Texts 1258 show r Ka exchanging with His devotees, instill-ing fearlessness, and bestowing His mercy.

Ka Himself appears for the first time in the Bhgavatam in therole of Arjunas charioteer and dear friend. This is the only intimateglimpse of the Lord before the Tenth Canto. The Bhgavatam containsthe pastimes of Ka, the Supreme Personality of Godhead and thecontroller and source of everything, and it relates how He descendsto reclaim the suffering, conditioned souls and remove their illusions,fears, and miseries. In these all-attractive pastimes, He sometimeseven exhibits anger to show His special kindness and inclinationtowards His devotees, who are always rapt in thoughts of Him.

Throughout His dealings with His devotees, Ka tests themand magnifies their sense of duty, thus helping them to develop theirintimate relationship with Him either as servants, friends, parents,or lovers. In His dealings with His devotees, Ka even personallysolves their dilemmas.

r Caitanya Mahprabhu wanted everyone, especially those born inIndia, to study and become fully realized in the Bhgavatam and then topreach its message all over the world.

Chapter Eight: Prayers by Queen Kunt andParkit Saved

Summary:

Just after Lord Ka and the Pavas perform the funeral rituals fortheir relatives killed in the Battle of Kuruketra, Ka prepares toleave for Dvrak. Suddenly, Uttar approaches Ka in great fear.Avatthm has hurled another brahmstra, this time targeting the unbornchild in her womb. As the Supersoul Ka covers the embryo and savesUttar. (116) The child saved, Kunt, the mother of the five Pavas,approaches Ka along with her sons and offers her obeisances. Afterglorifying the Lord, Kunt describes His descent and greatness, andwonders how she can possibly understand His unfathomable position.(1722) Kunt reminds the Lord how He protected her and her familyduring their calamitous years of exile. She then explains that only onewho has no material shelter can easily approach Ka. (2327) Kuntexplains the mysterious nature of Kas birth and activities, as well asthe reason for His advent. (2836) She then begs Ka to remain in


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Hastinpura, because the welfare and opulence of the Pava kingdomdepend on His presence. (3740) Kunt expresses her desire to sever heraffection to everyone but Ka and, while offering obeisances, declaresher complete dependence on Him. (4142) At the end of Kunts prayers,Ka again attempts to leave Hastinpura. A lamenting MahrjaYudhihira, overwhelmed by the death of his kinsman, then approachesKa. (4352)


Texts 116 show both that r Ka alone is free from fear and thatHe is perfectly able to protect His devotees.

Everything that took place before, during, and after the Battle ofKuruketra is part of Kas ll. All the participants were empow-ered to take part for the Lords pleasure. But these events should leadone to understand that the goal of taking shelter of Ka is the onlyworthwhile goal of life, since nothing and no one but Ka, whouses His inconceivable potencies to protect those who are completelydependent on Him, can protect one from death.

Parkit was protected by a Lord who appeared to be thumb-high,but there is no difference between this Lord and the infinite Lord.The Lord appears to the devotee in a form just suitable to the visionof the limited living entity. There is nothing wonderful about this;the Lord is capable of doing anything.

Texts 1721 begin Kuntdevs prayers and her expression of herheartfelt love for Ka.

Ka descends to attract us to Him by displaying His all-attractive humanlike childhood pastimes in Vndvana. There, Hereciprocates with and protects those pure devotees who are fullydependent on Him. But those who are not yet pure and who donot yet know the Lord intimately, should go to the temples and seeHim as the arc-vigraha. In the temples the fallen souls can becomepurified by hearing about the Lord from proper authorities. Materialqualities are not enough; to receive Kas mercy one must havesincerity of purpose.

In texts 2227 Kuntdev describes Ka as the property of theakicana.


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Since the true goal of human life is to develop a loving relation-ship with Ka, a devotee in material difficulty who has learned totake shelter of the Lord is in a more favorable position than one whopossess wealth, beauty, family, and education, because such materialopulence tends to make one forget the Lord. In fact, Ka becomesthe property of a devotee who, possessing nothing material, takesfull shelter of Him. Lifes challenge is to transform difficulties intosources of spiritual freedom. Kuntdev prays for the calamities tocome again and again so that she can always take full shelter of theLord and awaken a response in Dna-bandhu Ka by her condition.To become akicana, completely dependent,is the price one pays toattain Kas association.

In Texts 2836 Kuntdev calls Kas humanlike pastimes bewil-dering and explains how they can be understood by constant hear-ing and chanting. Ka can be conquered only by love.

Ka comes to this world and displays His merciful pastimes,which bewilder ordinary people but which fully benefit the pure dev-otees. In these pastimes the unborn Supreme Lord not only takesbirth but also becomes a plaything of His pure devotees. His comingto the material world does not make Him less supreme or compromiseHis position as the universal Supersoul. Therefore submissively hear-ing these pastimes from the correct sources reduces the conditionedsouls miseries.

In texts 3743 Kuntdev expresses her complete dependence onKa and begs Him to stay with the Pavas.

Since ones material opulence is doomed, and since even theearths prosperity is maintained by the Lords pleasure, one shouldbecome dependent on the Lord by becoming obedient to His laws.One will thus achieve prosperity as well as the perfection of humanlife (by practicing devotional service).

Because the knot of family affection can limit ones service, oneshould desire to renounce it if such renunciation increases ones devo-tion and focuses ones affection only on Ka.

Texts 4452 describehow the power of Yudhihiras pure devotionmakes the Lord stay longer in Hastinpura.

One can choose either to be enchanted by matter and deludedby the Lords my, or to be enchanted by affection for the Lord and


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thus able practically to conquer Him. If one chooses correctly, theLord personally glorifies and protects one from all sinful reactions,because it is the Lords nature to voluntarily accept obligations of lov-ing affection from His pure devotees.

Chapter Nine: The Passing Away of Bhmadeva in thePresence of Lord Ka

Summary:

Mahrja Yudhihira, Ka, and the Pavas go to the battlefield,where Bhma is lying on a bed of arrows. Many great is also arrive,and Bhmadeva receives them properly, and especially honors LordKa, for Bhma is aware of the Lords glorious position. (110) Seeingthe Pavas, Bhma enumerates the sufferings they endured priorto the battle and then explains that such things could only have hap-pened by the action of eternal time and Kas inconceivable plan. (1117) Bhma describes Kas glories and actual position (1822) andthen appreciates that Ka has personally come to him at the time ofhis death. (2325) Before leaving his body, however, Bhmadeva firstanswers Yudhihiras questions regarding the duties of a religious mon-arch. When he notices that the auspicious time for his departure hasarrived, he withdraws his consciousness from this world and focuses itsolely on Ka, (2633) especially as he saw Him on the battlefield asArjunas chariot driver. (3438) Bhma further glorifies Kas wonder-ful reciprocation with His various devotees and then (3942) breatheshis last. After the great sages and the Pavas depart, Yudhihira beginsto rule the kingdom according to the instructions he received fromBhmadeva. (4349)


Texts 124 describehow Ka arranges pastimes in the materialworld to glorify His devotees and how every exchange with the Lordis an exchange of love.

Devotees ungrudgingly accept the adverse conditions and suf-ferings they undergo in their devotional service, for they arecommitted to the Lords plan, the exact nature of which no one canascertain. The devotees also understand that Ka reestablishes the


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conditioned souls relationship with Him by demonstrating pastimeswith His pure devotees. These pastimes, regardless of the nature ofthe Lords dealings, all produce ecstasy for His devotees, because theLord, while guiding all living entities internally as the Supersoul,guides even the external activities of His devotees by being presentbefore them.

Pure devotees always think of Ka and are the greatest ofyogs.Although Ka brings such devotees to the spiritual sky after theyleave their bodies, that has not been what they particularly wanted.Rather, pure devotees desire nothing other than to think about andglorify Ka constantly. In reciprocation for this affection, the Lordarranges that the devotees themselves are glorified.

Texts 2549 reveal the nature of the loving reciprocation between adevotee about to die and the Supreme Lord.

Whatever attracts the mind of a dying man becomes the attach-ment upon which he starts his next life. If one thinks of Kathroughout his life, he will leave his body remembering the Lordand return to Him. One should trust that the Lord will personallyfulfill any spiritual desire one may have. Therefore one should ridhimself of all material desire, focus his mind on Ka, and followingKas instructions, attain his relationship with Ka in the spiri-tual world.

So intimate is the loving reciprocation between the devotees andthe Lord that the Lord sometimes arranges for a devotee to act asHis enemy in a particular pastime and accepts the devotees fight-ing against Him as an offering of love. The Lord is so obliged to Hispure devotees that He desires to execute their orders. Sometimes theLord puts His devotees in ignorance, as He did with Arjuna in orderto speak Bhagavad-gt, and sometimes he causes them to suffer somecalamity, as He did with Bhma, who was lying on a bed of arrows.Ka does this partly to glorify His devotees and partly to instructthe conditioned souls, because when faced with distress, the depth ofthese devotees Ka consciousness is revealed.

To die while looking at or remembering Ka carries one tothe highest perfection of life. Therefore, when one dies one shouldhave the Lord before him or be hearing Bhagavad-gt and rmad-Bhgavatam. Those who remember the Lord at death go to Vaikuhato act as the Lords servant, friend, parent, or lover.


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After a great devotee leaves this world and his spiritually sur-charged body is offered special respect, the devotees feel separation.But they feel the Lord present with them as they glorify Him anddutifully console the great souls relatives.

Chapter Ten: Departure of Lord Ka for Dvrak

Summary:

aunaka i questions Sta Gosvm about Yudhihiras rule of the king-dom after the Kuruketra war, and Sta Gosvm describes the wonder-ful world situation Yudhihiras reign created. ukadeva then discussesKas departure from Hastinpura to Dvrak, and describes the expres-sions of affection the residents of Hastinpura offered. (120) The ladiesespecially appreciate their fortune in seeing the Lord, the creator of theuniverse, Ka, who is usually seen only by great pure devotees eventhough He mercifully descends to the material world in different ages.(2125) The ladies then describe the glories of the land in which Kaappears, as well as the great fortune of Kas wives, who have suchintimate relationships with Him. (2630) The Lord accepts the ladiesprayers and then leaves Hastinpura for Dvrak. (3136)


Texts 120 describe the Lords reciprocation with His pure devoteesas so loving that it is impossible for them to bear His separation.

The intense affection the devotees feel for the Lord comes aboutby association with pure devotees. It is through these devotees thatthe conditioned souls become attracted to hear Kas glories. Theythus forget the material world and beg to one day associate directlywith Ka by always hearing, thinking, and speaking about Him.Ka appreciates the glorification offered by His pure devotees morethan He appreciates the Vedic hymns.

In texts 2125 the ladies of Hastinpura marvel at how this sameLord before them is the original Personality of Godhead, the shelterof alljvas.

Ka, the shelter of the material energy as well as of the jvasouls trapped by birth and death, can free the souls from their


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suffering if they follow His instructions in Bhagavad-gt andrmad-Bhgavatam. By hearing the Bhgavatam, the sufferingsouls will learn to purify their senses by practicing devotional ser-vice. As they progress in their Bhgavatam study, they will hearof the Lords greatness as it is described in the Vedas and Upaniadsand then of His intimate pastimes.

Texts 2631 glorify the dhma and the Lords pure devotees.To achieve Kas association one should become purified by fol-

lowing the scriptures while living in a holy dhma. From that position,one can revive his original relationship with Ka. If one with puri-fied desires wishes to engage in a specific rasa with the Lord, the Lordwill fulfill that desire. The Lords pastimes show that out of affectionfor His devotee, Ka allows His devotees to place Him under theirprotection and care. The Lord also shows correct behavior throughHis pastimes, thus teaching us how to act.

Chapter Eleven: Lord Kas Entrance into Dvrak

Summary:

Ka arrives at Dvrak and blows His conchshell, inspiring the citi-zens to gather before Him. (15) Then various citizens offer prayers andthe Lord accepts their offerings. (610) The fantastic beauty of Dvrak,which is resplendent with natural opulence, is described. Prior to enter-ing Dvraks boundaries, the Lord accepts a reception and further recip-rocates with His citizens. (1122) Ka enters the city, greets morecitizens, and exchanges affection with His mothers. (2329) Finally theLord enters into each of His 16,108 palaces and sees each of His queens.(3035) The Lords transcendental character and the spiritual nature ofHis relationship with His queens are then described. (3639)


Texts 110 describe how the world, symbolized by Kas fat-boweled conch, is spiritualized (reddened) by contact with Ka.

One who is not yet pure can achieve spiritual vision and seeKa by chanting His name and taking shelter of Him as his only


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protector. It is natural that those who pray for Kas shelter shouldreceive it. And it is the natural state of the jva to see the Lord asthe residents of Dvrak see Him.

Texts 1122 statethat the purpose of human life is to learn to seeKa face to face. All else is illusion.

Texts 2328 describe the Lords mind-attracting beauty.The same Lord can be seen by everyone in His arc form in the

temples. The arc form can draw the affection from every being capa-ble of giving affection, just as the Lord drew affection from the resi-dents of Dvrak who saw Him daily.

One can taste the mood of greeting Ka as He returns to Dvrakby visiting the temple on a festival day. If one makes an offering tothe Deity at that time, he can deepen his service attitude. Otherwise,his mind will remain attracted to material festivals.

Texts 2939 glorify the Lords relationship with His relativesand queens, explaining that the Lord performs pastimes withthese devotees to attract the hearts of the conditioned souls to Hisservice.

When Ka relates to His queens, He reciprocates their pureaffection, which is not tinged by the modes of material nature. Heis not agitated by their beauty but satisfied by their sincere affectionand service. The Lord always reciprocates with the devotees desireto serve in a particular way. No soul can be satisfied unless he attainsa position in the Lords service, and the Lord displays His pastimes toattract us to want to take part in them.

Chapter Twelve: Birth of Emperor Parkit

Summary:

The sages at Naimiraya return to the topic of Mahrja Parkit.Sta Gosvm first explains the glories of Mahrja Yudhihira andhis reign. (16) Then he explains how Parkit received the Lords dar-ana while still in the womb. (711) ukadeva then narrates the historyof Parkits birth and Yudhihiras performance of Parkits birth


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ceremony, which was attended by learned brhmaas who described howthe Lord had protected the child. (1217) In answer to Yudhihirasinquiry about how Parkit will compare to his ancestors, the brhmaasglorify Parkits future qualities. They also describe his future death. Thenafter being sufficiently remunerated the brhmaas return home. (1829)Parkit grows and his qualities develop under Yudhihiras guidance.Later, Yudhihira decides to perform a sacrifice to atone for his sins.His brothers collect the needed riches, and Yudhihira performs thesacrifice in Lord Kas presence. Arjuna then returns to Hastinpurawith Ka. (3036)


Texts 16 describe that Yudhihira Mahrja could not be satisfiedby anything other than the Lords service. Material opulence did notcaptivate him.

If one receives advance notice of his own death, one shouldattempt to attain Kas association in the spiritual world by ardentlyhearing from a bona fide spiritual master.

Texts 711 describe the impression the Lord made on MahrjaParkit while he was still in his mothers womb.

A child remains in the womb it has taken due to its past karmaand because of the great suffering of that experience, prays to the all-pervading Lord, who can appear anywhere He likes and protect Hisdevotee. The Lord protects all living entities through His energies,but He personally protects and saves His unalloyed devotees whoengage in His service as missionaries and as His representatives asspiritual masters.

In texts 1229 Mahrja Parkits life and character exemplifythe importance of seriously hearing the Bhgavatam from a self-realized devotee.

By hearing the Bhgavatam the devotees attachment to Kamatures, he becomes free from all material fear, anxiety, and distrac-tion, and returns to the spiritual world. One should turn even a noticeof impending death into the greatest good fortune, accepting what-ever happens as Kas mercy, as Mahrja Parkit did, and conquerall fear by Kas grace.


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Texts 3036 explain that the purpose of all sacrifice is to pleaseKa.

Since the success of all sacrifices depends on qualified priests andtoday there are no such priests, the only sacrifice recommended inthis age is sakrtana-yaja. Therefore one should take to this recog-nized path, as recommended by r Caitanya Mahprabhu, to removeunintentional sins and the sins committed while performing unau-thorized work.

Chapter Thirteen: Dhtarra Quits Home

Summary:

Vidura returns to Hastinpura after learning the science of the selffrom Maitreya Muni. (17) Mahrja Yudhihira questions Viduraabout his travels, and Vidura, after replying, stays in Hastinpura forsome time. (816) While in Hastinpura, Vidura preaches to his elderbrother, Dhtarra, encouraging him to give up material attachment.Vidura pushes Dhtarra to leave home immediately and pursue self-realization. (1728) Dhtarra finally leaves along with his chastewife, Gndhr, and Vidura. When their absence is detected, Yudhihirainquires from Sajaya, Dhtarras servant, about Dhtarraswhereabouts. (2937) Nrada Muni appears, and Yudhihira questionshim. (3840) Nrada instructs Yudhihira about the living entitystrue situation in this world (4147) and encourages Yudhihira to takeshelter of the Supreme Personality of Godhead, Ka, who has descendedto the earth. (4850) Before Nrada departs, he explains that after goingto the Ganges, Dhtarra will give up his body in a fire created bymystic yoga. (5160)


Texts 17 are the beginning of the response to aunaka isquestion in the First Cantos fourth chapter about Parkits birthand activities.

The conditioned soul longing for satisfaction can obtain itonly when he serves Ka, which is his constitutional position. Hemust learn the art of performing such service from a bona fide spiri-tual master.


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Texts 816 describe the quality of the pure devotee.The Lords omnipresence is perceived and manifest through

pure devotees. Therefore, if one goes to a sacred place, one shouldseek out the pure devotees living there, because they are theessence of the dhma. Great devotees also travel in order to deliverothers. They are to be recognized not by their external positionin this world but by their unswerving absorption in favorableremembrance of Ka. These saintly persons should be treatedlike denizens of heaven, without considering their family of origin,for they are fully transcendental. One should carefully hear whatthey speak.

Texts 1728 describe the effects of insurmountable time on amaterialist.

Since time overcomes those too attached to family (matter),those who do not notice its deadly approach are defeated. Sdhuspreach that one should face reality and renounce ones comfort-able situation, because time will steal it. One should then seek theSupreme Personality of Godheads protection. Ones dependence onothers is only apparent; in truth one is dependent only on Ka.There is no other reality. And there is no remedy for the influenceof time. Therefore many sdhus are required to teach todays manyDhtarras the process of self-realization.

Texts 2937 describe the power of resolute determination and howa sdhu may even cheat for a great cause.

Even a moments association with a sdhu can free one fromfaultfinding, remove ones anarthas, and help one become detachedfrom material life. Such gains are prerequisite to becoming attachedto the spiritual. One can maintain detachment only when oneis convinced that he has achieved something superior to what hehas renounced. This conviction is a result of sdhu-saga, whichalso allows one to understand that renunciation is successful only ifKa is pleased.

Texts 3850 explain that there is no reason to lament, becauseeverything happens by Kas swteet will, which no one has thepower to resist.


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A pure devotee, who is qualified by his faith, erudition, andrenunciation, and who preaches the Lords message to reclaim fallensouls, should be honored as much as the Lord is honored.

One should use his intelligence to seek liberation, not to seekmaterial happiness or to avoid distress, for only the Lord can free onefrom the distress that comes according to ones karma. Therefore, noone can actually be dependent on us; rather, everyone is dependentonly on the Lord. Only by being aware of that and following theregulations of Ka consciousness can one gradually mitigate hissuffering. A sdhu may sometimes preach hard philosophy to forcethis awareness.

One should look to the Lord to execute His own missiontoremove the demonic who harass the devotees and the innocent andto reclaim fallen soulsand one should do ones own duty in serviceto the Lord. One should not be disturbed by the affairs of so-calledhappiness and distress.

Texts 5160 describe Dhtarras yogic process and attainment,and how by remembering Nrada Munis transcendental instruc-tions, Yudhihira was freed from lamentation.

Although the purpose of practicing the yogic sitting postures isto become free from the modes of nature, this freedom is most easilyaccomplished by engaging the senses in Kas service. But one mustpractice without offending Vaiavas, and must associate with potentsdhus, remain pious, and follow in the footsteps of Nrada Muni.

Chapter Fourteen: The Disappearance of Lord Ka

Summary:

Arjunas return to Hastinpura is past due, and Mahrja Yudhihira,after noticing inauspicious signs, reveals to Bhmasena his fear that LordKa has departed from the earth. (19) Yudhihira tells Bhmasenaabout the various omens he has seen and concludes that Kas foot-prints will no longer grace the earth. (1021) Then Arjuna returns fromDvrak suddenly, and `Yudhihira, in anxiety, questions him about theYadus welfare. After asking Arjuna about his dejected countenance,Yudhihira concludes that the only possible cause for Arjunas dejectioncan be that Lord Ka has disappeared. (2244)


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In texts 121 the differencebetween Kas death and disappear-ance are explained.

When Ka departed, Truth, Faithfulness, Religion, Glory, andBeauty followed Him. When a civilization or person is separatedfrom Ka, the result is inauspicious. The separated souls suffer atthe hands of material nature.

Texts 2244 describe how the devotees remain fearless, protected bythe Lord as small children are protected by their father.

The suffering living entities arent the only living entities. Thereare also infallible entities living in the spiritual world with whomthe Lord reciprocates wonderfully.

Chapter Fifteen: The Pavas Retire Timely

Summary:

Arjuna, who is grief-stricken and overwhelmed, remembers Ka andexplains that Ka, his dear friend, is now lost to him. (16) Arjuna tellshow incident after incident Ka empowered and protected him and theother Pavas. (717) Arjuna then speaks about the intimacy of hisrelationship with Ka, and how in Kas absence he has lost his powerand been defeated by some insignificant cowherds. (1821) Arjuna thentells Yudhihira of the destruction of the Yadu dynasty. (2226) Grieving,Arjuna remembers Kas instructions and becomes situated in tran-scendence, beyond the modes of material nature. (2731) After hearingfrom Arjuna, Yudhihira and Kunt decide to go back to Godhead. Stathen philosophically explains about the disappearance of both the Yadusand the Supreme Lord. (3235) Understanding that Kali has entered,Mahrja Yudhihira enthrones Mahrja Parkit as emperor, freeshimself from the material conception of life, and leaves home to devotehimself completely to thinking of the Supreme Personality of Godhead.(3644) After describing how the Pavas followed Yudhihira and thedeath Vidura, the chapter ends with a benediction. (4551)


Texts 16 express Arjunas separation and his intense loving depen-dence on the Lord.


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Arjuna is one of the typical pure devotees of Ka in a rela-tionship of friendship. The wonderful ways in which Ka hasreciprocated with Arjunas love and dependence have been full ofpower and glory. But Ka can withdraw these powers at any timewhen they are no longer required for fulfilling His mission becausethese powers are not meant for going back to Godhead. We shouldtherefore not become proud of the power we have borrowed fromthe Lord, but should be determined to use everything we have beengiven in Kas service.

Arjuna is experiencing loving separation, not fear for Kascondition.

Texts 726 detail the loving exchanges between Ka and Arjunaand the specific nature of Arjunas empowerment by the Lord.

The details of the fraternal exchanges between Arjuna and Kaare wonderful. Ka makes arrangements for give-and-take in Hisdealings with His devotees according to His plans, and the devoteesare fully satisfied by their relationship with the Lord and their placein His pastimes.

Texts 2731 explain that it is impossible to become separated fromKa if one remembers His instructions. Even despite our forgetful-ness of Ka, disconnection from Him is impossible.

One can become free from the illusioned sense of separa-tion from Ka, which is different from the loving ecstatic separationthat Yudhihira was feeling at the beginning of Chapter Fourteen,by associating with and remembering Kas instructions, chantingHis holy name, and reading His scriptures. Kas words can solveall problems and offer all consolation, and one who takes shelter ofthe Lord finds His mind both pacified and purified. Because Ka iseternally present one can become liberated from illusion simply byunderstanding Kas birth and activities.

Texts 3251 compare Kas disappearance to the rising and settingof the sun. The Pavas show the efficacy of remaining absorbed inincessant thoughts of Ka.

Ka is always present and does not expire when He leavesthis world. Rather, the Lords form is eternal. He doesnt create Hisform but has particular forms eternally that serve His purposes. One


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who factually understands the nature of Kas birth and deathachieves transcendence.

At least at the end of ones life one should detach himself fromall material dependencies and designations and leave home to fixhis mind in incessant thought of Ka. To go to the spiritual worldone must not only think himself Brahman but act like Brahman. Onewho acts like Brahman is a pure devotee.

But to become absorbed in Ka at death, one must train themind during ones lifetime. In this way, one will be able to go backto Godhead at death. If one can master this devotional art, he canattain the same result the Pavas attained and go back to Godheadin his selfsame body.

Chapter Sixteen: How Parkit Received the Age of Kali

Summary:

Sta Gosvm explains that once, as Mahrja Parkit was reigning underthe brhmaas guidance, he punished the master of Kali-yuga, who wascausing pain to a cow and a bull. (14) aunaka i inquires about Kalispunishment and explains the glories of hearing topics related to Ka.(59) Sta Gosvm relates that after Mahrja Parkit perceives theinfluence of Kali-yuga in his kingdom, he initiates a tour to defeat Kali.While touring, Mahrja Parkit hears the glories of his great relatives,the Pavas. (1016) Dharma, who is wandering in the form of a bull,questions the earth, in the form of a cow, about the cause of the earthscurrent miserable condition. (1724) The earth replies that her miseryis caused by her separation from Kas direct physical presence and byan increase of Kalis influence due to Kas absence. Mahrja Parkitthen arrives. (2536)


Texts 116 discuss how the king or government executive head mustprotect brahminical culture and thus defeat Kalis influence.

The only way to escape death is to hear ka-kath. Therefore,the sages are interested in hearing about King Parkits activitiesonly if those activities are connected to Ka. The King himself had


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potency because he was always remembering Ka and His greatdevotees, the Pavas.

Texts 1724 describe how with Kas absence, the earth lamentsand Kali (and irreligious principles) flourishes.

Austerity, cleanliness, mercy, and truthfulness drive away thefour pillars of irreligion: meat-eating, intoxication, gambling, andillicit sex. But Kali cripples the four religious principles, and there-fore irreligious principles flourish. The horrible Kali-yuga culturecan be uplifted by the performance ofsakrtana-yaja.

Texts 2536 describe how the worlds beauty and opulence areenhanced by Kas grace, and that although the Lord may departand the beauty and opulence decrease, we can still associate with theLord directly by hearing and chanting His name and glories.

Kali-yuga, which began the moment Ka disappeared from theearth, can be ended and an opulent and beautiful earth reinstitutedwhen the pure chanter of the Lords name travels throughout theworld to remove Kalis influence.

Chapter Seventeen: Punishment and Reward of Kali

Summary:

Mahrja Parkit challenges and threatens the low-class man, dressedas a king, who is beating the cow and bull. (16) Mahrja Parkitthen questions and consoles the cow and bull. (716) The bull answersMahrjas inquiries about the cause of his difficulties, and after hearingthe bulls reply Mahrja Parkit recognizes the bull as the personality ofreligion and begins his reply. (1723) After Mahrja Parkit completeshis reply, and as he is preparing to kill Kali, Kali surrenders. AlthoughMahrja Parkit spares Kalis life, he banishes him. Kali then requestsa place where he can live without fear. (2437) Mahrja Parkit givesKali permission to dwell in five placeswhere gambling, drinking, prosti-tution, and animal slaughter are taking place, and wherever gold is beinghoardedall places with which brhmaas and sannyss should nevercome in contact. After Mahrja Parkit drives Kali from his kingdom,he reestablishes religion and continueshis reign. (3845)


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Texts 116 describe the horror a softhearted devotee feels to see vio-lence committed toward cows, and how the government head mustexecute his power to stop such violence.

In Kali-yuga, administrators come from the lower classes.Therefore the spotlessly white principles of religion are attacked bythe uncultured. Kalis assignment is to make the false ego flourish.Miscreants abound because of cowardly and impotent heads of state.Kalis influence continues because there is no qualified katriya tosuppress irreligious activities. Such a king rules according to scriptureand would never allow innocent citizens to be disturbed by irreligiousoffenders.

In texts 1723 Dharma does not point to the miscreant who iscausing him suffering, but says the doer is difficult to ascertain.It is accepted that no one can understand the Lords inconceivableenergies.

Ka is the ultimate sanctioner. A devotee sees God in every-thing, but it is the my-akti that acts in this world. The laws ofmatter are under Kas jurisdiction but act neutrally, responding tothe living entities use of their God-given free will. A devotee seesKas hand as ultimate, but also acts practically in this world.

Sometimes to teach a lesson to conditioned souls or to glorify Hisdevotees, the Lord uses His devotees or even causes them distress, ashe did when He placed Bhmi and Dharma in difficulty in order toprove that Mahrja Parkit was an ideal executive head. The Lordsdevotees are satisfied in any circumstance, understanding that everyexperience is a direct exchange with the Lord.

Texts 2439 describe Kalis surrender and the response of aperfect katriya.

When Kali surrenders and abandons his royal dress, he reveals hisfalsehood, because a real katriya would never surrender. AlthoughKali surrenders, however, Parkit Mahrja banishes him, becausewhile the state can be tolerant of various religions, it cannot ignoreirreligious principles. The goal of all religion must be Gods satisfac-tion. It is essential to understand the importance of a qualified kingin removing Kalis influence and, in the absence of such a king, the


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importance of the systematic education offered in the Bhgavatam.By studying the Bhgavatam and performing the sakrtana-yaja, onecan also reduce Kalis influence in society.

Texts 3845 describe the spheres of Kalis influence as gambling,intoxication, prostitution, and animal-slaughter, along with thehording of gold.

Society should be organized for spiritual culture. Therefore coop-eration between brhmaas and katriyas is essential to making thestate successful.

Chapter Eighteen: Mahrja Parkit Cursed by aBrhmaa Boy

Summary:

Sta Gosvm begins by describing Mahrja Parkits life, which isfilled with wonderful dealings with Ka. (59) The sages glorify Staand the importance of hearing about Ka from great devotees. Theythen request Sta to describe the Lords pastimes, especially the top-ics upon which Mahrja Parkit fixed his mind and thus succeeded inattaining Kas lotus feet. (1017) Sta first explains the process of puri-fication through hearing about Ka, then explains the exalted quali-ties of the Supreme Lord Ka. (1823) Sta then tells how MahrjaParkit insulted amka i by draping a dead snake on the sages shoul-der while he was meditating, (2431) and Sta explains how amka isson, gi, insulted on his fathers behalf, curses Mahrja Parkit to diein seven days. amka i laments when he hears of his sons action,(3237) and prays to the Supreme Lord to forgive his son for his foolish-ness. (3846)


Texts 117 describe how Parkit was fearless in the face of deathbecause Ka had already saved him from death once when he wasin the womb. He remembered the Lords mercy.

Pure devotees always remember Ka, and are never afraid orbewildered by events in their lives. Rather, they are free from mate-rial attachment, and thus able to remember Ka at the time of


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death. These qualifications arise in the heart of those who submis-sively hear and serve great souls. Mahrja Parkits remembranceof Ka was all that was important to him. Ka wanted to exem-plify Parkit Mahrjas devotional qualities, especially his ability toaccept his untimely death as Kas beneficent plan, and thereforearranged this pastime.

Parkit used his last seven days to spiritually mold his conscious-ness and perfected himself by hearing. Hearing is so powerful thatthe ill effects of Kali can be driven out of society if the state adoptsa system of propagating ka-kath, which includes hearing aboutthe Lords devotees. Placing oneself securely in Kas shelter isthe essence of devotional surrender and the only way to becomefearless. Constant remembrance of Ka and hearing about Himleave no room at death for misconceptions about ones own nature.Because hearing about Ka brings eternal life, because devotionalservice based on hearing and chanting guarantees results in Kali-yuga,and because one is never satiated by ka-kath, the rmad-Bhgavatam is dear to the devotees, for it is filled with ka-kath.One should thus hear the Bhgavatam submissively from a speakerwho is fixed on Ka.

Texts 1823 explain that the Lord is ananta, with unlimited poten-cies and transcendental attributes. Chanting His holy name andspeaking of His glories deliver one from all sins.

By association with and hearing from great souls, by preach-ing, and by chanting offenselessly, the devotees are freed from allsins and disqualifications and are empowered by the Lords potency.That Lord, r Ka, is completely self-satisfied and independent,and He does not need service from anyone, for no one is equalto or greater than Ka. All the demigods engage in His service.Because Ka is unfathomable, only He can describe Himself,but learned devotees can describe Him as far as He empowers themto do so.

Texts 2431 describe how awkward situations are sometimes createdby the Lord in order to draw His devotees toward Him.

To achieve His purposes and to bring His devotee closer toHim, the Lord sometimes creates difficult situations for His devo-tees. Devotees therefore accept difficult conditions as the Lords


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blessing. This was the case when the Lord created a distressful con-dition for Mahrja Parkit so that the rmad-Bhgavatam couldbe spoken.

Texts 3237 describe how Kali-yuga entered society through thepride of the brhmaas.

Proud brhmaas may be powerful but do not understand theimportance of culture. Due to this falldown in brahminical culture,the brhmaas in Kali-yuga have lost their power and the rest of soci-ety has therefore gradually become degraded.

Texts 3850 describe what happens to society when the qualifiedroyal order is destroyed.

Because of brahminical impropriety, the proper monarchicalgovernment was lost, and because of improper leadership, peoplenow misuse their lives for sense gratification instead of spiritualpursuit. The brahminical community is responsible for this socialdecay.

Mahrja Parkits life teaches us that one should take advan-tage of difficult and awkward circumstances by taking shelter of theSupreme Lord and advancing in Ka consciousness.

Chapter Nineteen: The Appearance ofukadeva Gosvm

Summary:

Mahrja Parkit laments that he insulted the sage. When MahrjaParkit hears that he has been cursed for his offense, he begins his prep-arations for death. Fasting, he sits down on the bank of the Gag andgives himself up to the Lords lotus feet. (17) Hearing of the great kingsplight, is begin to arrive. Mahrja Parkit welcomes them and tellsthem of his decision to fast until death. (819) The sages glorify thekings decision, and Mahrja Parkit responds by inquiring from themabout the duty of one about to die. (2024) After Mahrja Parkit hasmade his inquiry, the exalted sage ukadeva Gosvm approaches theassembly. Mahrja Parkit offers him respect, glorifies him, and againinquires about the duty of one about to die. (2540)


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Texts 17 show Mahrja Parkit accepting his fate with all humil-ity and remorse, praying that the reaction to his offense will stop himfrom committing the same offense ever again.

When a pure devotee is dying, he fixes his mind on Ka withdetermination, and desires to go only to the spiritual world. In prep-aration for death, one should retire from family life and move tothe bank of a sacred river. Prior to this point, one should not havewillingly committed any offenses, and one should have constantlyremembered the lotus feet of the Lord. Then, at the end, one shouldask everyone to accept his obeisances and beg that all his offensesbe excused. One should then consult with authorities about how tospend his final days. Although sages usually avoid the association ofthose who participate in materialism, they should nevertheless over-look the previous material position of a pure devotee who is about todie and give him their association. The devotee should consider hissituation as follows: The Lord, as a special favor to me, is personallyremoving me from this material situation, because I am so attachedto it. As soon as the devotee surrenders to the Lords will, he con-quers his fear of death. Thus a devotee has the most perfect life in thematerial world, and at the time of death, the most favorable condi-tions for going back to Godhead with all obstacles removed from hispath. The devotees position is so secure that even the demigods workto help the devotee at the time of his bodys death.

A devotee allows his relationship with Ka to dictate his world-view. In this way, he awakens to his true identity and knows that hehas only been playing a role in this material world. Accepting Kashand in this way makes one more malleable to Kas desire.

Texts 819 describe how devotees can live in the material worldfree of attachment.

The devotees live in the material world unattached to the worldsglare because they have accepted that association with the Lord inHis abode is lifes highest gain. Although there is nothing to lamentabout the departure of a great soul, since he is achieving the topmostspiritual planet, Goloka Vndvana, nonetheless we lament that thegreat soul, so rare in this world, will no longer be within our vision.


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Texts 2024 explain that sages have no desire but to reclaim thefallen souls.

Sages have no desire other than to reclaim fallen souls rottingin material existence and to give them devotional service to Ka,which is everyones duty in all circumstances, especially at the endof life.

Texts 2540 show that both King Parkit and ukadeva Gosvmattained perfection by respectively hearing and chanting aboutthe Lord.

True sages recognize and honor exalted devotees as soon as theysee them, and respect exalted devotees regardless of their physical con-dition. If one is interested in solving the problems of life and under-standing transcendence, he must accept a bona fide spiritual masterto guide him. This is especially true of those who are near death. Agreat saint can turn any place into a place of pilgrimage. Therefore, itis essential to understand that when one attains the association andhelp of a saint, and the opportunity to accept him as guru, one hasreceived the Supreme Lords direct help.

Canto Two: Summaries and Points

Chapter One: The First Step in God Realization

Summary:

ukadeva Gosvm glorifies the questions Mahrja Parkit asked at theend of the First Canto, requesting the sage to show the way of perfectionfor all persons, and especially for one about to die. In response ukadevaglorifies ka-kath and explains that the highest perfection is to remem-ber the Personality of Godhead at the end of life. (16)

ukadeva next describes how he studied the Bhgavatam from hisfather, rla Vysadeva, at the end of Dvpara-yuga. Although hewas already situated on the transcendental platform, he becameattracted by the Bhgavatams description of the Lords pastimes. (79) ukadeva tells Parkit Mahrja that he will now recite the samermad-Bhgavatam, and he glorifies the Bhgavatam by saying that one


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who gives it full attention and respect achieves unflinching faith in theSupreme Lord. He also explains that constantly chanting the Lords holyname is the way of success for all. (1011)

Mahrja Parkit will die in one week. After explaining that a shortlife with a moment of pure consciousness is superior to a long but wastedlife, ukadeva encourages Parkit Mahrja by telling the story of thesaintly King Khavga. (1213) ukadeva thus assures Mahrja Parkitthat the time he has left is sufficient for him to achieve self-realization,and at this last stage of his life he should fearlessly cut all attachmentconnected to his body. (1215)

He then explains that one should leave home, practice yoga toremember o, withdraw from sense activity, and fix the mind on theLords service. Thus ones lower tendencies will be cleansed and one willsoon attain service under the Lords direct shelter. (1621)

Parkit Mahrja inquires how to apply the mind to remove itscontaminations, and ukadeva explains the practices of aga-yoga,encouraging the king to apply the mind to the vir-rpa. ukadevadescribes the details of this meditation, and says that one who seriouslydesires liberation should concentrate his mind on the vir-rpa becauseone will otherwise be misled and cause his own degradation. (2239)


The Invocation through text 6 describe the importance of Vaiavaassociation and of engaging in ka-kath, which is nondifferentfrom the Lord.

There is no possibility of understanding the Bhgavatam withoutknowing that the Absolute Truth is a person. Association with devo-tees facilitates this understanding and gives opportunity for ka-kath. Therefore, achieving the association of devotees is Kasdirect mercy on the soul.

The consciousness of one desiring to hear ka-kath is differ-ent from that of one living only to work hard and enjoy sex. Thematerialists struggle with material nature and take shelter of familymembers, as if these fallible soldiers were sufficient to save them fromdeath. But if such persons listen to ka-kath, they attain freedomfrom misery and fear. To achieve this one must focus his conscious-ness on the Lord. Engaging in ka-kath elevates one to ka-prema,because both r Ka and His kath are transcendental. One should


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therefore mold his life in such a way as to always remember Ka,and one should be especially prepared to fix his mind on Ka at thetime of death.

Texts 711 describe how even an impersonalist can become attractedto Bhagavn realization by hearing ka-kath.

Everyone, regardless of his position, should hear ka-kath. Thisis especially true of the topmost transcendentalists who are uninter-ested in anything material. Such persons can take pleasure in hear-ing and chanting about the Lord. (ukadeva Gosvm offers himselfas an example of an impersonalist who was attracted to ka-kath.)If one wishes to make spiritual advancement by listening to ka-kath, one must hear these topics from a realized devotee. The resultof hearing from a proper person is that the hearers faith becomesestablished in Ka.

Both speaker and hearer must be qualified. The hearer under-stands everything, not exactly intellectually, but by Kas mercy,due to his submissive inquiries and service attitude. The main quali-fication of the hearer is that he be a devotee and possess faith in thedevotional process.

One should hear the Bhgavatam from beginning to end. Whetherone is a devotee, materialist, yog, or jn, one should hear aboutKa from authorities and then offenselessly chant about Ka.

Texts 1215 describe how one should be bold enough to face deathwithout fear, while cutting off all material attachment.

There is nothing so wonderful about living a long life, but tolive for even a moment with full consciousness is glorious. Oneshould always chant Kas potent names without offense and hearrmad-Bhgavatam. Since ones next life will be determined by thedesires one experiences at death, if one is not trained early in lifeto renounce material attachment and focus on God, one will find itdifficult to develop spiritual desire at the end of life. Such desire isdeveloped by attentively hearing rmad-Bhgavatam.

In texts 1621, ukadeva Gosvm explains how to prepare fordeath.

The essence of the process of preparing for death is to drag themind from material engagements and fix it on Kas lotus feet. One


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should leave home, and if one cannot hear and chant directly aboutKa, one should practice yoga. Pryma helps one control themind and absorb it in the spiritual, and helps one meditate by seeingeverything as part of the complete Lord. However, both fixing onesmind on the Lords service and meditating on the Lords Deity formare superior and easier practices. One who does either of these willalso be able to always remember Viu.

Texts 1739 teach the yog how to see matter in relation to Ka,but how not to mistake matter for the Supreme Lord Himself.

To lead materialists and atheists toward seeing Ka in matter,ukadeva Gosvm starts with a pantheistic understanding of theuniverse. If such persons practice pryma and yoga postures andcontrol the mind, they will be able to meditate on the Lords gross,material potencies as part of His vir-rpa. A materialistic personcan thus remember the Lord while observing the planets, signs ofpassing time, sense objects, animals, the varrama divisions, anddeath. That, along with cultivating a service attitude toward God,removes all contamination from the heart.

One should not be fooled, however, into accepting the imper-sonal as the highest realization of the Lord, because by exhibitingHis inconceivable potency, Ka can be both localized in GolokaVndvana and all-pervading. One should thus concentrate the mindon the Lords form.

Chapter Two: The Lord in the Heart

Summary:

After citing previous authority for what he has just prescribed, rukadeva Gosvm next describes how Lord Brahm regained his con-sciousness and was thus able to rebuild the creation, both by meditatingon the vir-rpa and by appeasing the Lord.

One should not become bewildered when studying the Vedas andthink that their purpose is to help us to attain sense enjoyment. If onestudies only superficially, one will not understand that the goal taughtin the Vedas is to attain the spiritual world. But knowing the goal, oneshould endeavor for nothing else, while accepting only whatever is nec-essary to keep body and soul together. One should sleep on the earth,


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using ones arm as a pillow, drink from rivers by cupping ones palms, wearbark clothing, and eat fruit rather than cooked meals. It is not neces-sary to flatter householders in order to survive. One should also serve theSupersoul and thus give up conditioned existence. Only materialists willneglect these instructions. (17)

The Supersoul residing in the heart is eight inches tall, possesses fourhands, and carries a lotus, wheel, conchshell, and club. He has beauti-ful lotus eyes, golden garments, and jeweled ornaments, and is bedeckedwith garlands of fresh flowers. His lotus feet are placed over the heartsof mystics who meditate on Him with complete attention. To performsuch meditation, one should look at the Lord, beginning at His lotus feetand progressing, as the intelligence becomes purified, to His smiling face.The purpose of meditating on the vir-rpa as described in the previouschapter is to assist one in developing a service attitude toward the Lord.(814)

If a yog wishes to leave his body, he should sit comfortably and fol-low this process: In meditation he should merge his mind, with the helpof his unalloyed intelligence, into himselfthe living entityand thenmerge the living entity into the Superself. By doing this the living entitybecomes situated in the supreme stage of satisfaction and thus ceases allother activities. This stage is transcendental and is called labdhopanti,which is indirectly described as that state unaffected by time, goodness,passion, ignorance, false ego, the material Causal Ocean, and materialnature. Those yogs who wish to attain that state must avoid all god-lessness and remain in absolute harmony with the Lord, worshiping theLords lotus feet in their heart at every moment.

When leaving the world, a yog should be fixed in absolute reali-zation and extinguish all material desire. He should then give upthe body through yogic practice, slowly pushing the life air up from thenavel to the heart. From there, the life air should be pushed to the chest,and from the chest to the root of the palate, and finally to the cerebralhole. He should then give up all material connections and go to theSupreme. (1521)

Those yogs who wish to experience improved material enjoyment,however, must travel in their subtle bodies when leaving the gross bodybehind. Pure devotees, concerned only with the spiritual body, moveunrestrictedly throughout the material and spiritual worlds.

Yogs still interested in material enjoyment gradually become purifiedand reach Brahmaloka by traveling along the iumra. They then wait


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to transfer themselves from Brahmaloka to Vaikuha during the univer-sal devastation.

Yogs may also continue their purification, qualifying themselves tojourney directly to the spiritual world. They can merge their ego into themahat-tattva and come to the point of pure self-realization, thus attain-ing perfection in the form of association with the Personality of Godheadin complete satisfaction. Those who attain such devotional perfectionnever return to this material world. (2231)

This knowledge is the Vedic version, and Lord Ka personallydescribed it to Brahm. After speaking of the difficult and intricate pathto the spiritual world through yoga practice, ukadeva next describes amost auspicious means of deliverance: direct devotional service to LordKa. Lord Brahm established this path as the actual goal of the Vedas.To adopt it, one should practice hearing and chanting about Ka witha service attitude.

The Lord is in our heart, and we are fully dependent on Him. Thiscan be perceived by using ones intelligence. It is therefore essentialthat every human being hear about, glorify, and remember the SupremeLord, always and everywhere. Those who hear ka-kath become puri-fied of material desire and go back to Godhead. Thus ukadeva Gosvmanswered Parkit Mahrjas question about his duty at the time of death.(3239)


Texts 17 explain that one should take shelter of the Lord in theheart. To focus on this goal, one must not become distracted by mate-rial comforts.

Conditioned souls should remove their forgetfulness of theLord by following the Bhgavatams instructions. One should notbecome distracted by anything other than the supreme goal, andshould accept only what is required to maintain ones body. Oneshould use ones intelligence only for self-realization. Dependingon the Lords protection, one should not flatter wealthy householdersfor material gain.

One who is renounced should practice yoga to worship theLord in the heart or, more practically, the Lord in the temple, andshould thus end his conditioned state. Thinking of the Supersoul andtaking shelter of His lotus feet is a step higher than thinking of the


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impersonal vir-rpa. Although the Lord is impartial, and althoughthe living entities suffer according to their own deeds, He neverthe-less protects those who take shelter of Him. He takes such living enti-ties back to Himself. Who, after seeing the living entities suffer inthis world as they engage in fruitive activities, would not take shelterof the Lord?

Texts 839 describe how to meditate on the Supersoul and how ayog attains the Supreme.

One should meditate on the Lord in the heart or some otherall-powerful form of the Lord, who is eternal and beautiful. Oneshould begin this meditation from His feet and, as one becomespurified, gradually raise ones consciousness to see the Lords smil-ing face. (Materialists who have not developed a sense of service tothe Lord should continue to meditate on the vir-rpa to developgodly qualities.)

Yogs should prepare to leave this world by fixing their mind onthe Lord and thus attain the transcendental stage of full bliss, lab-dhopanti. At this stage the yog will be freed of all material han-kering and unaffected by time, the modes of nature, false ego, andthe material energy. Impersonalists and spiritual practitioners seek-ing goals other than bhakti cannot attain the full manifestation ofthis state.

Those practicing mystic yoga can leave their body by focusing themind and using mechanical means and manipulation of the life air.However, in this age mental focus is more practically accomplishedby offenselessly chanting Kas names.

While it is not possible for most people in this age to attain Vai-kuha through mechanical yogas, it can be reached by practicingbhakti-yoga and, by Lord Caitanyas mercy, by chanting Kas nameswithout offense and regularly hearing Bhagavad-gt and rmad-Bhgavatam in the association of devotees. Only a fully purified soulcan attain Vaikuha, where the Lord enjoys Himself with an unlim-ited number of pure devotees who desire nothing but His pleasure.These souls never return to the material world. Impersonalists andmaterials can never enter the spiritual world.

stra confirms that no path is superior to the direct practice ofbhakti-yoga, and that all other paths are steppingstones to bhakti. The


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Lord is in everyones heart, and one should hear about, glorify andremember the Supreme Lord, the Personality of Godhead, alwaysand everywhere. To become a pure, unalloyed devotee of theSupreme Personality of Godhead r Ka is the topmost perfectionof all religious principles.

Chapter Three: Pure Devotional ServiceThe Changein the Heart

Summary:

r ukadeva Gosvm has now answered Parkit Mahrjas questionsabout the duty of those at deaths threshold: a thoughtful man should hearka-kath. But what if one has other desires? Should one worship onlyKa for spiritual attainments but worship the demigods to achieve onesmaterial goals? First, ukadeva Gosvm describes the proper persons toworship, according to the Vedic system, to have ones material desiresfulfilled. (17) Then he states that one desiring spiritual advancement inknowledge should worship Lord Viu or His devotees. (8) The akicanashould worship the Supreme Personality of Godhead. (9) Whether full ofmaterial desire, without material desire, or desiring liberation, one withbroad intelligence must worship only the supreme whole, the Person alityof Godhead.

Demigod worshipers can attain the highest perfection, spontaneousattraction to the Supreme Personality of Godhead, only by associatingw

Canto 1-4 (Bhurijana)

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