Canto 12: "The Age of Deterioration" Twelfth Canto SB 12.1: The Degraded Dynasties of Kali-yuga CHAPTER ONE The Degraded Dynasties of Kali-yuga SB 12.1 Summary The Twelfth Canto of Çrémad-Bhägavatam begins with Çréla Çukadeva Gosvämé predicting the kings of the earth who will appear in the future during the age of Kali. Then he gives a description of the numerous faults of the age, after which the presiding goddess of the earth sarcastically berates the foolish members of the kingly order who perpetually try to conquer her. Next Çukadeva Gosvämé explains the four varieties of material annihilation, and then he gives his final advice to Mahäräja Parékñit. Thereafter King Parékñit is bitten by the snake-bird Takñaka and leaves this world. Süta Gosvämé concludes his narration of Çrémad-Bhägavatam to the sages at Naimiñäraëya forest by enumerating the teachers of the various branches of the Vedas and Puräëas, relating the pious history of Märkaëòeya Åñi, glorifying the Supreme Lord in His universal form and in His expansion as the sun-god, summarizing the topics discussed in this literature, and offering final benedictions and prayers. The first chapter of this canto briefly describes the future kings of the dynasty of Magadha and how they become degraded because of the influence of the age of Kali. There were twenty kings who ruled in the family of Püru, in the dynasty of the sun-god, counting from Uparicara Vasu to Puraïjaya. After Puraïjaya, the lineage of this dynasty will become corrupted. Following Puraïjaya there will be five kings known as the Pradyotanas, who are then followed by the Çiçunägas, the Mauryas, the Çuìgas, the Käëvas, thirty kings of the Andhra nation, seven Äbhéras, ten Gardabhés, sixteen Kaìkas, eight Yavanas, fourteen Turuñkas, ten Guruëòas, eleven Maulas, five Kilakilä monarchs and thirteen Bählikas. After this, different regions will be ruled over at the same time by seven Andhra kings, seven Kauçalas, the kings of Vidüra, and the Niñadhas. Then the power of rulership in the countries of Magadha and so forth will fall to kings who are no better than çüdras and mlecchas and are totally absorbed in irreligion. SB 12.1.1-2 TEXTS 1–2 TEXT çré-çuka uväca yo ’ntyaù puraïjayo näma bhaviñyo bärahadrathaù tasyämätyas tu çunako hatvä sväminam ätma-jam pradyota-saàjïaà räjänaà kartä yat-pälakaù sutaù viçäkhayüpas tat-putro bhavitä räjakas tataù SYNONYMS çré çukaù uväca—Çré Çukadeva Gosvämé said; yaù—who; antyaù—the final member (of the lineage described in the Ninth Canto); puraïjayaù—Puraïjaya (Ripuïjaya); näma—named; bhaviñyaù—will live in the future; bärahadrathaù—the descendant of Båhadratha; tasya—his; amätyaù—minister; tu—but; çunakaù—Çunaka; hatvä—killing; sväminam—his master; ätma-jam—his own son; pradyota-saàjïam—named Pradyota; räjänam—the king; kartä—will make; yat—whose; pälakaù—named Pälaka; sutaù—the son; viçäkhayüpaù—Viçäkhayüpa; tat-putraù—the son of Pälaka; bhavitä—will be; räjakaù—Räjaka; tataù—then (coming as the son of Viçäkhayüpa). TRANSLATION Çukadeva Gosvämé said: The last king mentioned in our previous enumeration of the future rulers of the Mägadha dynasty was Puraïjaya, who will take birth as the descendant of Båhadratha. Puraïjaya’s minister Çunaka will assassinate the king and install his own son, Pradyota, on the throne. The son of Pradyota will be Pälaka, his son will be Viçäkhayüpa, and his son will be Räjaka. PURPORT The vicious political intrigue described here is symptomatic of the age of Kali. In the Ninth Canto of this work, Çukadeva Gosvämé describes how the great rulers of men descended from two royal dynasties, that of the sun and that of the moon. The Ninth Canto’s description of Lord Rämacandra, a most famous incarnation of God, occurs in this genealogical narration, and at the end of the Ninth Canto Çukadeva describes the forefathers of Lord Kåñëa and Lord Balaräma. Finally, the appearance of Lord Kåñëa and that of Lord Balaräma are mentioned within the context of the narration of the moon dynasty. The Tenth Canto is devoted exclusively to a description of Lord Kåñëa’s childhood pastimes in Våndävana, His teenage activities in Mathurä and His adult activities in Dvärakä. The famous epic Mahäbhärata also describes the events of this period, focusing upon the five Päëòava brothers and their activities in relation with Lord Kåñëa and other leading historical figures, such as Bhéñma, Dhåtaräñöra, Droëäcärya and Vidura. Within the Mahäbhärata is Bhagavad-gétä, in which Lord Kåñëa is declared to be the Absolute Truth, the Supreme Personality of Godhead. Çrémad-Bhägavatam, of which we are presently translating the twelfth and final canto, is considered a more advanced literature than the Mahäbhärata because throughout the entire work Lord Çré Kåñëa, the Absolute Truth and supreme source of all existence, is directly, centrally and irrefutably revealed. In fact, the First Canto of the Bhägavatam describes how Çré Vyäsadeva composed this great work because he was dissatisfied with his rather sporadic glorification of Lord Kåñëa in the Mahäbhärata. Although Çrémad-Bhägavatam narrates the histories of many royal dynasties and the lives of innumerable kings, not until the description of the present age, the age of Kali, do we find a minister assassinating his own king and installing his son on the throne. This incident resembles Dhåtaräñöra’s attempt to assassinate the Päëòavas and crown his son Duryodhana king. As the Mahäbhärata describes, Lord Kåñëa thwarted this attempt, but with the departure of the Lord for the spiritual sky, the age of Kali became fully manifested, ushering in political assassination within one’s own house as a standard technique. SB 12.1.3 TEXT 3 TEXT nandivardhanas tat-putraù païca pradyotanä ime añöa-triàçottara-çataà bhokñyanti påthivéà nåpäù SYNONYMS nandivardhanaù—Nandivardhana; tat-putraù—his son; païca—five; pradyotanäù—Pradyotanas; ime—these; añöa-triàça—thirty-eight; uttara—increased by; çatam—one hundred; bhokñyanti—they will enjoy; påthivém—the earth; nåpäù—these kings. TRANSLATION The son of Räjaka will be Nandivardhana, and thus in the Pradyotana dynasty there will be five kings, who will enjoy the earth for 138 years. SB 12.1.4 TEXT 4 TEXT çiçunägas tato bhävyaù käkavarëas tu tat-sutaù kñemadharmä tasya sutaù kñetrajïaù kñemadharma-jaù SYNONYMS çiçunägaù—Çiçunäga; tataù—then; bhävyaù—will take birth; käkavarëaù—Käkavarëa; tu—and; tat-sutaù—his son; kñemadharmä—Kñemadharmä; tasya—of Käkavarëa; sutaù—the son; kñetrajïaù—Kñetrajïa; kñemadharma-jaù—born to Kñemadharmä. TRANSLATION Nandivardhana will have a son named Çiçunäga, and his son will be known as Käkavarëa. The son of Käkavarëa will be Kñemadharmä, and the son of Kñemadharmä will be Kñetrajïa. SB 12.1.5 TEXT 5 TEXT vidhisäraù sutas tasyä- jätaçatrur bhaviñyati darbhakas tat-suto bhävé darbhakasyäjayaù småtaù SYNONYMS vidhisäraù—Vidhisära; sutaù—the son; tasya—of Kñetrajïa; ajätaçatruù—Ajätaçatru; bhaviñyati—will be; darbhakaù—Darbhaka; tat-sutaù—the son of Ajätaçatru; bhävé—will take birth; darbhakasya—of Darbhaka; ajayaù—Ajaya; småtaù—is remembered. TRANSLATION The son of Kñetrajïa will be Vidhisära, and his son will be Ajätaçatru. Ajätaçatru will have a son named Darbhaka, and his son will be Ajaya. SB 12.1.6-8 TEXTS 6–8 TEXT nandivardhana äjeyo mahänandiù sutas tataù çiçunägä daçaivaite sañöy-uttara-çata-trayam samä bhokñyanti påthivéà kuru-çreñöha kalau nåpäù mahänandi-suto räjan çüdrä-garbhodbhavo balé mahäpadma-patiù kaçcin nandaù kñatra-vinäça-kåt tato nåpä bhaviñyanti çüdra-präyäs tv adhärmikäù SYNONYMS nandivardhanaù—Nandivardhana; äjeyaù—the son of Ajaya; mahä-nandiù—Mahänandi; sutaù—the son; tataù—then (following Nandivardhana); çiçunägäù—the Çiçunägas; daça—ten; eva—indeed; ete—these; sañöi—sixty; uttara—increased by; çata-trayam—three hundred; samäù—years; bhokñyanti—they will rule; påthivém—the earth; kuruçreñöha—O best of the Kurus; kalau—in this age of Kali; nåpäù—the kings; mahänandi-sutaù—the son of Mahänandi; räjan—O KingParékñit; çüdrä-garbha—in the womb of a çüdra woman; udbhavaù—taking birth; balé—powerful; mahä-padma—of an army, or wealth, measured in the millions; patiù—the master; kaçcit—a certain; nandaù—Nanda; kñatra—of the royal class; vinäça-kåt—the destroyer; tataù—then; nåpäù—the kings; bhaviñyanti—will become; çüdra-präyäù—no better than çüdras; tu—and; adhärmikäù—irreligious. TRANSLATION Ajaya will father a second Nandivardhana, whose son will be Mahänandi. O best of the Kurus, these ten kings of the Çiçunäga dynasty will rule the earth for a total of 360 years during the age of Kali. My dear Parékñit, King Mahänandi will father a very powerful son in the womb of a çüdra woman. He will be known as Nanda and will be the master of millions of soldiers and fabulous wealth. He will wreak havoc among the kñatriyas, and from that time onward virtually all kings will be irreligious çüdras. PURPORT Here is a description of how authentic political authority degenerated and disintegrated throughout the world. There is a Supreme Godhead, and there are saintly, powerful men who have taken the role of government leaders and represented that Godhead on earth. With the advent of the age of Kali, however, this transcendental system of government collapsed, and unauthorized, uncivilized men gradually took the reins of power. SB 12.1.9 TEXT 9 TEXT sa eka-cchaträà påthivém anullaìghita-çäsanaù çäsiñyati mahäpadmo dvitéya iva bhärgavaù SYNONYMS saù—he (Nanda); eka-chaträm—under a single leadership; påthivém—the entire earth; anullaìghita—undefied; çäsanaù—his rulership; çäsiñyati—he will have sovereignty over; mahäpadmaù—the lord of Mahäpadma; dvitéyaù—a second; iva—as if; bhärgavaù—Paraçuräma. TRANSLATION That lord of Mahäpadma, King Nanda, will rule over the entire earth just like a second Paraçuräma, and no one will challenge his authority. PURPORT In the eighth verse of this chapter it was mentioned that King Nanda would destroy the remnants of the kñatriya order. Therefore he is here compared to Lord Paraçuräma, who annihilated the kñatriya class twenty-one times in a previous age. SB 12.1.10 TEXT 10 TEXT tasya cäñöau bhaviñyanti sumälya-pramukhäù sutäù ya imäà bhokñyanti mahéà räjänaç ca çataà samäù SYNONYMS tasya—of him (Nanda); ca—and; añöau—eight; bhaviñyanti—will take birth; sumälya-pramukhäù—headed by Sumälya; sutäù—sons; ye—who; imäm—this; bhokñyanti—will enjoy; mahém—the earth; räjänaù—kings; ca—and; çatam—one hundred; samäù—years. TRANSLATION He will have eight sons, headed by Sumälya, who will control the earth as powerful kings for one hundred years. SB 12.1.11 TEXT 11 TEXT nava nandän dvijaù kaçcit prapannän uddhariñyati teñäà abhäve jagatéà mauryä bhokñyanti vai kalau SYNONYMS nava—nine; nandän—the Nandas (King Nanda and his eight sons); dvijaù—brähmaëa; kaçcit—a certain; prapannän—trusting; uddhariñyati—will uproot; teñäm—of them; abhäve—in the absence; jagatém—the earth; mauryäù—the Maurya dynasty; bhokñyanti—will rule over; vai—indeed; kalau—in this age, Kali-yuga. TRANSLATION A certain brähmaëa [Cäëakya] will betray the trust of King Nanda and his eight sons and will destroy their dynasty. In their absence the Mauryas will rule the world as the age of Kali continues. PURPORT Çrédhara Svämé and Viçvanätha Cakravarté Öhäkura both confirm that the brähmaëa mentioned here is Cäëakya, also known as Kauöilya or Vätsyäyana. The great historical narration Çrémad-Bhägavatam, which began with the events prior to the cosmic manifestation, now reaches into the realm of modern recorded history. Modern historians recognize both the Maurya dynasty and Candragupta, the king mentioned in the following verse. SB 12.1.12 TEXT 12 TEXT sa eva candraguptaà vai dvijo räjye ’bhiñekñyati tat-suto värisäras tu tataç cäçokavardhanaù SYNONYMS saù—he (Cäëakya); eva—indeed; candraguptam—Prince Candragupta; vai—indeed; dvijaù—the brähmaëa; räjye—in the role of king; abhiñekñyati—will install; tat—of Candragupta; sutaù—the son; värisäraù—Värisära; tu—and; tataù—following Värisära; ca—and; açokavardhanaù—Açokavardhana. TRANSLATION This brähmaëa will enthrone Candragupta, whose son will be named Värisära. The son of Värisära will be Açokavardhana. SB 12.1.13 TEXT 13 TEXT suyaçä bhavitä tasya saìgataù suyaçaù-sutaù çäliçükas tatas tasya somaçarmä bhaviñyati çatadhanvä tatas tasya bhavitä tad-båhadrathaù SYNONYMS suyaçäù—Suyaçä; bhavitä—will be born; tasya—of him (Açokavardhana); saìgataù—Saìgata; suyaçaù-sutaù—the son of Suyaçä; çäliçükaù—Çäliçüka; tataù—next; tasya—of him (Çäliçüka); somaçarmä—Somaçarmä; bhaviñyati—will be; çatadhanvä—Çatadhanvä; tataù—next; tasya—of him (Somaçarmä); bhavitä—will be; tat—of him (Çatadhanvä); båhadrathaù—Båhadratha. TRANSLATION Açokavardhana will be followed by Suyaçä, whose son will be Saìgata. His son will be Çäliçüka, Çäliçüka’s son will be Somaçarmä, and Somaçarmä’s son will be Çatadhanvä. His son will be known as Brhadratha. SB 12.1.14 TEXT 14 TEXT mauryä hy ete daça nåpäù sapta-triàçac-chatottaram samä bhokñyanti påthivéà kalau kuru-kulodvaha SYNONYMS mauryäù—the Mauryas; hi—indeed; ete—these; daça—ten; nåpäù—kings; sapta-triàçat—thirty-seven; çata—one hundred; uttaram—more than; samäù—years; bhokñyanti—they will rule; påthivém—the earth; kalau—in Kali-yuga; kuru-kula—of the Kuru dynasty; udvaha—O most eminent hero. TRANSLATION O best of the Kurus, these ten Maurya kings will rule the earth for 137 years of the Kali-yuga. PURPORT Although nine kings are mentioned by name, Daçaratha appeared after Sujyeñöha, before the rule of Saìgata, and thus there are ten Maurya kings. SB 12.1.15-17 TEXTS 15–17 TEXT agnimitras tatas tasmät sujyeñöho bhavitä tataù vasumitro bhadrakaç ca pulindo bhavitä sutaù tato ghoñaù sutas tasmäd vajramitro bhaviñyati tato bhägavatas tasmäd devabhütiù kurüdvaha çuìgä daçaite bhokñyanti bhümià varña-çatädhikam tataù käëvän iyaà bhümir yäsyaty alpa-guëän nåpa SYNONYMS agnimitraù—Agnimitra; tataù—from Puñpamitra, the general who will murder Båhadratha; tasmät—from him (Agnimitra); sujyeñöhaù—Sujyeñöha; bhavitä—will be; tataù—from him; vasumitraù—Vasumitra; bhadrakaù—Bhadraka; ca—and; pulindaù—Pulinda; bhavitä—will be; sutaù—the son; tataù—from him (Pulinda); ghoñaù—Ghoña; sutaù—the son; tasmät—from him; vajramitraù—Vajramitra; bhaviñyati—will be; tataù—from him; bhägavataù—Bhägavata; tasmät—from him; devabhüti—Devabhüti; kuru-udvaha—O most eminent of the Kurus; çuìgäù—the Çuìgas; daça—ten; ete—these; bhokñyanti—will enjoy; bhümim—the earth; varña—years; çata—one hundred; adhikam—more than; tataù—then; käëvän—the Käëva dynasty; iyam—this; bhümiù—the earth; yäsyati—will come under the domain; alpa-guëän—of few good qualities; nåpa—O King Parékñit. TRANSLATION My dear King Parékñit, Agnimitra will follow as king, and then Sujyeñöha. Sujyeñöha will be followed by Vasumitra, Bhadraka, and the son of Bhadraka, Pulinda. Then the son of Pulinda, named Ghoña, will rule, followed by Vajramitra, Bhägavata and Devabhüti. In this way, O most eminent of the Kuru heroes, ten Çuìga kings will rule over the earth for more than one hundred years. Then the earth will come under the subjugation of the kings of the Käëva dynasty, who will manifest very few good qualities. PURPORT According to Çréla Çrédhara Svämé, the Çuìga dynasty began when General Puñpamitra killed his king, Båhadratha, and assumed power. After Puñpamitra came Agnimitra and the rest of the Çuìga dynasty, which lasted for 112 years. SB 12.1.18 TEXT 18 TEXT çuìgaà hatvä devabhütià käëvo ’mätyas tu käminam svayaà kariñyate räjyaà vasudevo mahä-matiù SYNONYMS çuìgam—the Çuìga king; hatvä—killing; devabhütim—Devabhüti; käëvaù—the member of the Käëva family; amätyaù—his minister; tu—but; käminam—lusty; svayam—himself; kariñyate—will execute; räjyam—the rulership; vasudevaù—named Vasudeva; mahä-matiù—very intelligent. TRANSLATION Vasudeva, an intelligent minister coming from the Käëva family, will kill the last of the Çuìga kings, a lusty debauchee named Devabhüti, and assume rulership himself. PURPORT Apparently, because King Devabhüti was lusty after the wives of other men, his minister killed him, assuming leadership and thus beginning the Käëva dynasty. SB 12.1.19 TEXT 19 TEXT tasya putras tu bhümitras tasya näräyaëaù sutaù käëväyanä ime bhümià catväriàçac ca païca ca çatäni tréëi bhokñyanti varñäëäà ca kalau yuge SYNONYMS tasya—of him (Vasudeva); putraù—the son; tu—and; bhümitraù—Bhümitra; tasya—his; näräyaëaù—Näräyaëa; sutaù—the son; käëva-ayanäù—kings of the Käëva dynasty; ime—these; bhümim—the earth; catväriàçat—forty; ca—and; païca—five; ca—and; çatäni—hundreds; tréëi—three; bhokñyanti—they will rule; varñäëäm—years; ca—and; kalau yuge—in the Kali-yuga. TRANSLATION The son of Vasudeva will be Bhümitra, and his son will be Näräyaëa. These kings of the Käëva dynasty will rule the earth for 345 more years of the Kali-yuga. SB 12.1.20 TEXT 20 TEXT hatvä käëvaà suçarmäëaà tad-bhåtyo våñalo balé gäà bhokñyaty andhra-jätéyaù kaïcit kälam asattamaù SYNONYMS hatvä—killing; käëvam—the Käëva king; suçarmäëam—named Suçarmä; tat-bhåtyaù—his own servant; våñalaù—a low-class çüdra; balé—named Balé; gäm—the earth; bhokñyati—will rule; andhra-jätéyaù—of the Andhra race; kaïcit—for some; kälam—time; asattamaù—most degraded. TRANSLATION The last of the Käëvas, Suçarmä, will be murdered by his own servant, Balé a low-class çüdra of the Andhra race. This most degraded Mahäräja Balé will have control over the earth for some time. PURPORT Here is a further description of how uncultured men infiltrated government administration. The so-called king named Balé is described as asattama, a most impious, uncultured man. SB 12.1.21-26 TEXTS 21–26 TEXT kåñëa-nämätha tad-bhrätä bhavitä påthivé-patiù çré-çäntakarëas tat-putraù paurëamäsas tu tat-sutaù lambodaras tu tat-putras tasmäc cibilako nåpaù meghasvätiç cibilakäd aöamänas tu tasya ca aniñöakarmä häleyas talakas tasya cätma-jaù puréñabhérus tat-putras tato räjä sunandanaù cakoro bahavo yatra çivasvätir arin-damaù tasyäpi gomaté putraù purémän bhavitä tataù medaçiräù çivaskando yajïaçrés tat-sutas tataù vijayas tat-suto bhävyaç candravijïaù sa-lomadhiù ete triàçan nåpatayaç catväry abda-çatäni ca ñaö-païcäçac ca påthivéà bhokñyanti kuru-nandana SYNONYMS kåñëa-näma—named Kåñëa; atha—then; tat—of him (Balé); bhrätä—the brother; bhavitä—will become; påthivé-patiù—the master of the earth; çré-çäntakarëaù—Çré Çäntakarëa; tat—of Kåñëa; putraù—the son; paurëamäsaù—Paurëamäsa; tu—and; tat-sutaù—his son; lambodaraù—Lambodara; tu—and; tat-putraù—his son; tasmät—from him (Lambodara); cibilakaù—Cibilaka; nåpaù—the king; meghasvätiù—Meghasväti; cibilakät—from Cibilaka; aöamänaù—Aöamäna; tu—and; tasya—of him (Meghasväti); ca—and; aniñöakarmä—Aniñöakarmä; häleyaù—Häleya; talakaù—Talaka; tasya—of him (Häleya); ca—and; ätma-jaù—the son; puréñabhéruù—Puréñabhéru; tat—of Talaka; putraù—the son; tataù—then; räjä—the king; sunandanaù—Sunandana; cakoraù—Cakora; bahavaù—the Bahus; yatra—among whom; çivasvätiù—Çivasväti; arimdamaù—the subduer of enemies; tasya—of him; api—also; gomaté—Gomaté; putraù—the son; purémän—Purémän; bhavitä—will be; tataù—from him (Gomaté); medaçiräù—Medaçirä; çivaskandaù—Çivaskanda; yajïaçréù—Yajïaçré; tat—of Çivaskanda; sutaù—the son; tataù—then; vijayaù—Vijaya; tat-sutaù—his son; bhävyaù—will be; candravijïaù—Candravijïa; sa-lomadhiù—along with Lomadhi; ete—these; triàçat—thirty; nå-patayaù—kings; catväri—four; abda-çatäni—centuries; ca—and; ñaö-païcäsat—fifty-six; ca—and; påthivém—the world; bhokñyanti—will rule; kuru-nandana—O favorite son of the Kurus. TRANSLATION The brother of Balé, named Kåñëa, will become the next ruler of the earth. His son will be Çäntakarëa, and his son will be Paurëamäsa. The son of Paurëamäsa will be Lambodara, who will father Mahäräja Cibilaka. From Cibilaka will come Meghasväti, whose son will be Aöamäna. The son of Aöamäna will be Aniñöakarmä. His son will be Häleya, and his son will be Talaka. The son of Talaka will be Puréñabhéru, and following him Sunandana will become king. Sunandana will be followed by Cakora and the eight Bahus, among whom Çivasväti will be a great subduer of enemies. The son of Çivasväti will be Gomaté. His son will be Purémän, whose son will be Medaçirä. His son will be Çivaskanda, and his son will be Yajïaçré. The son of Yajïaçré will be Vijaya, who will have two sons, Candravijïa and Lomadhi. These thirty kings will enjoy sovereignty over the earth for a total of 456 years, O favorite son of the Kurus. SB 12.1.27 TEXT 27 TEXT saptäbhérä ävabhåtyä daça gardabhino nåpäù kaìkäù ñoòaça bhü-pälä bhaviñyanty ati-lolupäù SYNONYMS sapta—seven; äbhéräù—Äbhéras; ävabhåtyäù—of the city of Avabhåti; daça—ten; gardabhinaù—Gardabhés; nåpäù—kings; kaìkäù—Kaìkas; ñoòaça—sixteen; bhü-päläù—rulers of the earth; bhaviñyanti—will be; ati-lolupäù—very greedy. TRANSLATION Then will follow seven kings of the Äbhéra race from the ciq of Avabhåti, and then ten Gardabhés. After them, sixteen kings of the Kaìkas will rule and will be known for their excessive greed. SB 12.1.28 TEXT 28 TEXT tato ’ñöau yavanä bhävyäç caturdaça turuñkakäù bhüyo daça guruëòäç ca maulä ekädaçaiva tu SYNONYMS tataù—then; añöau—eight; yavanäù—Yavanas; bhävyäù—will be; catuù-daça—fourteen; turuñkakäù—Turuñkas; bhüyaù—furthermore; daça—ten; guruëòäù—Guruëòas; ca—and; mauläù—Maulas; ekädaça—eleven; eva—indeed; tu—and. TRANSLATION Eight Yavanas will then take power, followed by fourteen Turuñkas, ten Guruëòas and eleven kings of the Maula dynasty. SB 12.1.29-31 TEXTS 29–31 TEXT ete bhokñyanti påthivéà daça varña-çatäni ca navädhikäà ca navatià maulä ekädaça kñitim bhokñyanty abda-çatäny aìga tréëi taiù saàsthite tataù kilakiläyäà nåpatayo bhütanando ’tha vaìgiriù çiçunandiç ca tad-bhrätä yaçonandiù pravérakaù ity ete vai varña-çataà bhaviñyanty adhikäni ñaö SYNONYMS ete—these; bhokñyanti—will rule; påthivém—the earth; daça—ten; varña-çatäni—centuries; ca—and; nava-adhikäm—plus nine; ca—and; navatim—ninety; mauläù—the Maulas; ekädaça—eleven; kñitim—the world; bhokñyanti—will rule; abda-çatäni—centuries; aìga—my dear Parékñit; tréëi—three; taiù—they; saàsthite—when they are all dead; tataù—then; kilakiläyäm—in the city Kilakilä; nå-patayaù—kings; bhütanandaù—Bhütananda; atha—and then; vaìgiriù—Vaìgiri; çiçunandiù—Çiçunandi; ca—and; tat—his; bhrätä—brother; yaçonandiù—Yaçonandi; pravérakaù—Pravéraka; iti—thus; ete—these; vai—indeed; varña-çatam—one hundred years; bhaviñyanti—will be; adhikäni—plus; ñaö—six. TRANSLATION These Äbhéras, Gardabhés and Kaìkas will enjoy the earth for 1,099 years, and the Maulas will rule for 300 years. When all of them have died off there will appear in the city of Kilakilä a dynasty of kings consisting of Bhütananda, Vaìgiri, Çiçunandi, Çiçunandi’s brother Yaçonandi, and Pravéraka. These kings of Kilakilä will hold sway for a total of 106 years. SB 12.1.32-33 TEXTS 32–33 TEXT teñäà trayodaça sutä bhavitäraç ca bählikäù puñpamitro ’tha räjanyo durmitro ’sya tathaiva ca eka-kälä ime bhü-päù saptändhräù sapta kauçaläù vidüra-patayo bhävyä niñadhäs tata eva hi SYNONYMS teñäm—of them (Bhütananda and the other kings of the Kilakilä dynasty); trayodaça—thirteen; sutäù—sons; bhavitäraù—will be; ca—and; bählikäù—called the Bählikas; puñpamitraù—Puñpamitra; atha—then; räjanyaù—the king; durmitraù—Durmitra; asya—his (son); tathä—also; eva—indeed; ca—and; eka-käläù—ruling at the same time; ime—these; bhü-päù—kings; sapta—seven; andhräù—Andhras; sapta—seven; kauçaläù—kings of Kauçala-deça; vidüra-patayaù—rulers of Vidüra; bhävyäù—will be; niñadhäù—Niñadhas; tataù—then (after the Bählikas); eva hi—indeed. TRANSLATION The Kilakiläs will be followed by their thirteen sons, the Bählikas, and after them King Puñpamitra, his son Durmitra, seven Andhras, seven Kauçalas and also kings of the Vidüra and Niñadha provinces will separately rule in different parts of the world. SB 12.1.34 TEXT 34 TEXT mägadhänäà tu bhavitä viçvasphürjiù puraïjayaù kariñyaty aparo varëän pulinda-yadu-madrakän SYNONYMS mägadhänäm—of the Magadha province; tu—and; bhavitä—there will be; viçvasphürjiù—Viçvasphürji; puraïjayaù—King Puraïjaya; kariñyati—he will make; aparaù—being the replica of; varëän—all the civilized classes of men; pulinda-yadu-madrakän—into outcastes such as the Pulindas, Yadus and Madrakas. TRANSLATION There will then appear a king of the Mägadhas named Viçvasphürji, who will be like another Puraïjaya. He will turn all the civilized classes into low-class, uncivilized men in the same category as the Pulindas, Yadus and Madrakas. SB 12.1.35 TEXT 35 TEXT prajäç cäbrahma-bhüyiñöhäù sthäpayiñyati durmatiù véryavän kñatram utsädya padmavatyäà sa vai puri anu-gaìgam ä-prayägaà guptäà bhokñyati mediném SYNONYMS prajäù—the citizens; ca—and; abrahma—unbrahminical; bhüyiñöhäù—predominantly; sthäpayiñyati—he will make; durmatiù—the unintelligent (Viçvasphürji); vérya-van—powerful; kñatram—the kñatriya class; utsädya—destroying; padmavatyäm—in Padmavaté; saù—he; vai—indeed; puri—in the city; anu-gaìgam—from Gaìgädvärä (Hardwar); ä-prayägam—to Prayäga; guptäm—protected; bhokñyati—he will rule; mediném—the earth. TRANSLATION Foolish King Viçvasphürji will maintain all the citizens in ungodliness and will use his power to completely disrupt the kñatriya order. From his capital of Padmavaté he will rule that part of the earth extending from the source of the Gaìgä to Prayäga. SB 12.1.36 TEXT 36 TEXT sauräñörävanty-äbhéräç ca çürä arbuda-mälaväù vrätyä dvijä bhaviñyanti çüdra-präyä janädhipäù SYNONYMS çauräñöra—residing in Çauräñöra; avanté—in Avanté; äbhéräù—and in Äbhéra; ca—and; çüräù—residing in the Çüra province; arbuda-mälaväù—residing in Arbuda and Mälava; vrätyäù—deviated from all purificatory rituals; dvijäù—the brähmaëas; bhaviñyanti—will become; çüdra-präyäù—no better than çüdras; jana-adhipäù—the kings. TRANSLATION At that time the brähmaëas of such provinces as Çauräñöra, Avanté, Äbhéra, Çüra, Arbuda and Mälava will forget all their regulative principles, and the members of the royal order in these places will become no better than çüdras. SB 12.1.37 TEXT 37 TEXT sindhos taöaà candrabhägäà kauntéà käçméra-maëòalam bhokñyanti çüdrä vrätyädyä mlecchäç cäbrahma-varcasaù SYNONYMS sindhoù—of the River Sindhu; taöam—the land on the shore; candrabhägäm—Candrabhägä; kauntém—Kaunté; käçméra-maëòalam—the region of Käçméra; bhokñyanti—will rule; çüdräù—çüdras; vrätya-ädyäù—brähmaëas who have fallen from the brahminical standard, and other disqualified men; mlecchäù—meat-eaters; ca—and; abrahma-varcasaù—lacking spiritual potency. TRANSLATION The land along the Sindhu River, as well as the districts of Candrabhägä, Kaunté and Käçméra, will be ruled by çüdras, fallen brähmaëas and meat-eaters. Having given up the path of Vedic civilization, they will have lost all spiritual strength. SB 12.1.38 TEXT 38 TEXT tulya-kälä ime räjan mleccha-präyäç ca bhü-bhåtaù ete ’dharmänåta-paräù phalgu-däs tévra-manyavaù SYNONYMS tulya-käläù—ruling at the same time; ime—these; räjan—O King Parékñit; mleccha-präyäù—mostly outcastes; ca—and; bhü-bhåtaù—kings; ete—these; adharma—to irreligion; anåta—and untruthfulness; paräù—dedicated; phalgu-däù—giving little benefit to their subjects; tévra—fierce; manyavaù—their anger. TRANSLATION There will be many such uncivilized kings ruling at the same time, O King Parékñit, and they will all be uncharitable, possessed of fierce tempers, and great devotees of irreligion and falsity. SB 12.1.39-40 TEXTS 39–40 TEXT stré-bäla-go-dvija-ghnäç ca para-dära-dhanädåtäù uditästa-mita-präyä alpa-sattvälpakäyuñaù asaàskåtäù kriyä-hénä rajasä tamasävåtäù prajäs te bhakñayiñyanti mlecchä räjanya-rüpiëaù SYNONYMS stré—of women; bäla—children; go—cows; dvija—and brähmaëas; ghnäù—the murderers; ca—and; para—of other men; dära—the wives; dhana—and money; ädåtäù—showing interest in; udita-asta-mita—switching their moods from elated to depressed and then to moderate; präyäù—for the most part; alpa-sattva—having little strength; alpaka-äyuñaù—and short life spans; asaàskåtäù—not purified by Vedic rituals; kriyä-hénäù—devoid of regulative principles; rajasä—by the mode of passion; tamasä—and by the mode of ignorance; ävåtäù—covered over; prajäù—the citizens; te—they; bhakñayiñyanti—will virtually devour; mlecchäù—outcastes; räjanya-rüpiëaù—appearing as kings. TRANSLATION These barbarians in the guise of kings will devour the citizenry, murdering innocent women, children, cows and brähmaëas and coveting the wives and property of other men. They will be erratic in their moods, have little strength of character and be very short-lived. Indeed, not purified by any Vedic rituals and lacking in the practice of regulative principles, they will be completely covered by the modes of passion and ignorance. PURPORT These verses give a concise, accurate description of the fallen leaders of this age. SB 12.1.41 TEXT 41 TEXT tan-näthäs te janapadäs tac-chéläcära-vädinaù anyonyato räjabhiç ca kñayaà yäsyanti péòitäù SYNONYMS tat-näthäù—the subjects having these kings as rulers; te—they; jana-padäù—the residents of the cities; tat—of these kings; çéla—(imitating) the character; äcära—behavior; vädinaù—and speech; anyonyataù—one another; räjabhiù—by the kings; ca—and; kñayam yäsyanti—they will become ruined; péòitäù—tormented. TRANSLATION The citizens governed by these low-class kings will imitate the character, behavior and speech of their rulers. Harassed by their leaders and by each other, they will all suffer ruination. PURPORT At the end of the Ninth Canto of Çrémad-Bhägavatam, it is stated that Ripuïjaya, or Puraïjaya, the first king mentioned in this chapter, ended his rule about one thousand years after the time of Lord Kåñëa. Since Lord Kåñëa appeared approximately five thousand years ago, Puraïjaya must have appeared about four thousand years ago. That would mean that Viçvasphürji, the last king mentioned, would have appeared approximately in the twelfth century of the Christian era. Modern Western scholars have made the false accusation that Indian religious literature has no sense of chronological history. But the elaborate historical chronology described in this chapter certainly refutes that naive assessment. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, First Chapter, of the Çrémad-Bhägavatam, entitled “The Degraded Dynasties of Kali-yuga.” SB 12.2: The Symptoms of Kali-yuga CHAPTER TWO The Symptoms of Kali-yuga SB 12.2 Summary This chapter relates that, when the bad qualities of the age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin. As the age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like çüdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage. When the age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Çambhala, in the home of the exalted brähmaëa Viñëuyaçä, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Båhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puñyä, Satya-yuga will begin. In the order of Satya, Tretä, Dväpara and Kali, the cycle of four ages rotates in the society of living entities in this universe. The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kñatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvän, and the moon-god, Candra. One of these kings is Deväpi, a brother of Mahäräja Çantanu, and the other is Maru, a descendant of Ikñväku. They are biding their time incognito in a village named Kaläpa. SB 12.2.1 TEXT 1 TEXT çré-çuka uväca tataç cänu-dinaà dharmaù satyaà çaucaà kñamä dayä kälena balinä räjan naìkñyaty äyur balaà småtiù SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé said; tataù—then; ca—and; anudinam—day after day; dharmaù—religion; satyam—truth; çaucam—cleanliness; kñamä—tolerance; dayä—mercy; kälena—by the force of time; balinä—strong; räjan—O King Parékñit; naìkñyati—will become ruined; äyuù—duration of life; balam—strength; småtiù—memory. TRANSLATION Çukadeva Gosvämé said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the age of Kali. PURPORT During the present age, Kali-yuga, practically all desirable qualities will gradually diminish, as described in this verse. For example, dharma, which indicates a respect for higher authority that leads one to obey religious principles, will diminish. In the Western world, theologians have been unable to scientifically present the laws of God or, indeed, God Himself, and thus in Western intellectual history a rigid dichotomy has arisen between theology and science. In an attempt to resolve this conflict, some theologians have agreed to modify their doctrines so that they conform not only to proven scientific facts but even to pseudoscientific speculations and hypotheses, which, though unproven, are hypocritically included within the realm of “science.” On the other hand, some fanatical theologians disregard the scientific method altogether and insist on the veracity of their antiquated, sectarian dogmas. Thus bereft of systematic Vedic theology, material science has moved into the destructive realm of gross materialism, while speculative Western philosophy has drifted into the superficiality of relativistic ethics and inconclusive linguistic analysis. With so many of the best Western minds dedicated to materialistic analysis, naturally much of Western religious life, separated from the intellectual mainstream, is dominated by irrational fanaticism and unauthorized mystic and mystery cults. People have become so ignorant of the science of God that they often lump the Kåñëa consciousness movement in with this odd assortment of fanciful attempts at theology and religion. Thus dharma, or true religion, which is strict and conscious obedience to God’s law, is diminishing. Satyam, truthfulness, is also diminishing, simply because people do not know what the truth is. Without knowing the Absolute Truth, one cannot clearly understand the real significance or purpose of life merely by amassing huge quantities of relative or hypothetical truths. Kñamä, tolerance or forgiveness, is diminishing as well, because there is no practical method by which people can purify themselves and thus become free of envy. Unless one is purified by chanting the holy names of the Lord in an authorized program of spiritual improvement, the mind will be overwhelmed by anger, envy and all sorts of small-mindedness. Thus dayä, mercy, is also decreasing. All living beings are eternally connected by their common participation in the divine existence of God. When this existential oneness is obscured through atheism and agnosticism, people are not inclined to be merciful to one another; they cannot recognize their self-interest in promoting the welfare of other living beings. In fact, people are no longer even merciful to themselves: they systematically destroy themselves through liquor, drugs, tobacco, meat-eating, sexual promiscuity and whatever other cheap gratificatory processes are available to them. Because of all these self-destructive practices and the powerful influence of time, the average life span (äyur) is decreasing. Modern scientists, seeking to gain credibility among the mass of people, often publish statistics supposedly showing that science has increased the average duration of life. But these statistics do not take into account the number of people killed through the cruel practice of abortion. When we figure aborted children into the life expectancy of the total population, we find that the average duration of life has not at all increased in the age of Kali but is rather decreasing drastically. Balam, bodily strength, is also decreasing. The Vedic literature states that five thousand years ago, in the previous age, human beings—and even animals and plants—were larger and stronger. With the progress of the age of Kali, physical stature and strength will gradually diminish. Certainly småti, memory, is weakening. In former ages human beings possessed superior memory, and they also did not encumber themselves with a terrible bureaucratic and technical society, as we have done. Thus essential information and abiding wisdom were preserved without recourse to writing. Of course, in the age of Kali things are dramatically different. SB 12.2.2 TEXT 2 TEXT vittam eva kalau nèëäà janmäcära-guëodayaù dharma-nyäya-vyavasthäyäà käraëaà balam eva hi SYNONYMS vittam—wealth; eva—alone; kalau—in the age of Kali; nèëäm—among men; janma—of good birth; äcära—good behavior; guëa—and good qualities; udayaù—the cause of manifestation; dharma—of religious duty; nyäya—and reason; vyavasthäyäm—in the establishment; käraëam—the cause; balam—strength; eva—only; hi—indeed. TRANSLATION In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power. PURPORT In the age of Kali, a man is considered high class, middle class or low class merely according to his financial status, regardless of his knowledge, culture and behavior. In this age there are many great industrial and commercial cities with luxurious neighborhoods reserved for the wealthy. On beautiful tree-lined roads, within apparently aristocratic homes, it is not unusual to find many perverted, dishonest and sinful activities taking place. According to Vedic criteria, a man is considered high class if his behavior is enlightened, and his behavior is considered enlightened if his activities are dedicated to promoting the happiness of all creatures. Every living being is originally happy, because in all living bodies there is an eternal spiritual spark that partakes of the divine conscious nature of God. When our original spiritual awareness is revived, we become naturally blissful and satisfied in knowledge and peace. An enlightened, or educated, man should endeavor to revive his own spiritual understanding, and he should help others experience the same sublime consciousness. The great Western philosopher Socrates stated that if a man is enlightened he will automatically act virtuously, and Çréla Prabhupäda confirmed this fact. But in the Kali-yuga this obvious truth is disregarded, and the search for knowledge and virtue has been replaced by a vicious, animalistic competition for money. Those who prevail become the “top dogs” of modern society, and their consumer power grants them a reputation as most respectable, aristocratic and well educated. This verse also states that in the age of Kali brute strength (balam eva) will determine law and “justice.” We should keep in mind that in the progressive, Vedic culture, there was no artificial dichotomy between the spiritual and the public realms. All civilized people took it for granted that God is everywhere and that His laws are binding upon all creatures. The Sanskrit word dharma, therefore, indicates one’s social, or public, obligation as well as one’s religious duty. Thus responsibly caring for one’s family is dharma, and engaging in the loving service of God is also dharma. This verse indicates, however, that in the age of Kali the principle of “might makes right” will hold sway. In the first chapter of this canto we observed how this principle infiltrated India’s past. Similarly, as the Western world achieved political, economic and technological hegemony over Asian lands, bogus propaganda was disseminated to the effect that Indian, and in general all non-Western, religion, theology and philosophy are somehow primitive and unscientific—mere mythology and superstition. Fortunately this arrogant, irrational view is now dissipating, and people all over the world are beginning to appreciate the staggering wealth of spiritual philosophy and science available in the Sanskrit literature of India. In other words, many intelligent people no longer consider traditional Western religion or empirical science, which has virtually superseded religion as the official Western dogma, necessarily authoritative merely because the West has politically and economically subdued other geographic and ethnic configurations of humanity. Thus there is now hope that spiritual issues can be contested and resolved on a philosophical level and not merely by a crude test of arms. Next this verse points out that the rule of law will be applied unequally to the powerful and the powerless. Already in many nations justice is available only to those who can pay and fight for it. In a civilized state, every man, woman and child must have equal and rapid access to a fair system of laws. In modern times we sometimes refer to this as human rights. Certainly human rights are one of the more obvious casualties of the age of Kali. SB 12.2.3 TEXT 3 TEXT dämpatye ’bhirucir hetur mäyaiva vyävahärike strétve puàstve ca hi ratir vipratve sütram eva hi SYNONYMS däm-patye—in the relationship of husband and wife; abhiruciù—superficial attraction; hetuù—the reason; mäyä—deceit; eva—indeed; vyävahärike—in business; strétve—in being a woman; puàstve—in being a man; ca—and; hi—indeed; ratiù—sex; vipratve—in being a brähmaëa; sütram—the sacred thread; eva—only; hi—indeed. TRANSLATION Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brähmaëa just by his wearing a thread. PURPORT Just as human life as a whole has a great and serious purpose—namely spiritual liberation—fundamental human institutions such as marriage and child-rearing should also be dedicated to that great objective. Unfortunately, in the present age the satisfaction of the sex impulse has become the overriding, if not the exclusive, reason for marriage. The sexual impulse, which induces the male and female of almost every species to combine physically, and in higher species also emotionally, is ultimately not a natural urge, because it is based on the unnatural identification of the self with the body. Life itself is a spiritual phenomenon. It is the soul that lives and gives apparent life to the biological machine called the body. Consciousness is the soul’s manifest energy, and thus consciousness, awareness itself, is originally an entirely spiritual event. When life, or consciousness, is confined within a biological machine and falsely mistakes itself to be that machine, material existence occurs and sex desire arises. God intends human life to be an opportunity for us to rectify this illusory mode of existence and return to the vast satisfaction of pure, godly existence. But because our identification with the material body is a long historical affair, it is difficult for most people to immediately break free from the demands of the materially molded mind. Therefore the Vedic scriptures prescribe sacred marriage, in which a so-called man and a so-called woman may combine in a regulated, spiritual marriage sheltered by overarching religious injunctions. In this way the candidate for self-realization who has selected family life can derive adequate satisfaction for his senses and simultaneously please the Lord within his heart by obeying religious injunctions. The Lord then purifies him of material desire. In Kali-yuga this deep understanding has been almost lost, and, as stated in this verse, men and women combine like animals, solely on the basis of mutual attraction to bodies made of flesh, bone, membrane, blood and so on. In other words, in our modern, godless society the weak, superficial intelligence of humanity rarely penetrates beyond the gross physical covering of the eternal soul, and thus family life has in most cases lost its highest purpose and value. A corollary point established in this verse is that in the age of Kali a woman is considered “a good woman” if she is sexually attractive and, indeed, sexually efficient. Similarly, a sexually attractive man is “a good man.” The best example of this superficiality is the incredible attention twentieth-century people give to materialistic movie stars, music stars and other prominent figures in the entertainment industry. In fact, pursuing sexual experiences with various types of bodies is similar to drinking old wine from new bottles. But few people in the Kali-yuga can understand this. Finally, this verse states that in the age of Kali a man will become known as a priest, or brähmaëa, merely by wearing ceremonial dress. In India, brähmaëas wear a sacred thread, and in other parts of world members of the priestly class have other ornaments and symbols. But in the age of Kali the symbols alone will suffice to establish a person as a religious leader, despite his ignorance of God. SB 12.2.4 TEXT 4 TEXT liìgaà eväçrama-khyätäv anyonyäpatti-käraëam avåttyä nyäya-daurbalyaà päëòitye cäpalaà vacaù SYNONYMS liìgam—the external symbol; eva—merely; äçrama-khyätau—in knowing a person’s spiritual order; anyonya—mutual; äpatti—of exchange; käraëam—the cause; avåttyä—by lack of livelihood; nyäya—in credibility; daurbalyam—the weakness; päëòitye—in scholarship; cäpalam—tricky; vacaù—words. TRANSLATION A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar. PURPORT The previous verse stated that in the age of Kali the priestly class will be recognized by external symbols alone, and this verse extends the same principle to the other orders of society, namely the political or military class, the business or productive class, and finally the laborer or artisan class. Modern sociologists have demonstrated that in those societies chiefly governed by the Protestant ethic, poverty is considered a sign of indolence, dirtiness, stupidity, immorality and worthlessness. In a God-conscious society, however, many persons voluntarily decide to dedicate their lives not to material acquisition but rather to the pursuit of knowledge and spirituality. Thus a preference for the simple and the austere may indicate intelligence, self-control and sensitivity to the higher purpose of life. Of course, in itself poverty does not establish these virtues, but it may sometimes be the result of them. In the Kali-yuga, however, this possibility is often forgotten. Intellectuality is another casualty of the bewildering age of Kali. Modern so-called philosophers and scientists have created a technical, esoteric terminology for each branch of learning, and when they give lectures people consider them learned simply because of their ability to speak that which no one else can understand. In Western culture, the Greek Sophists were among the first to systematically argue for rhetoric and “efficiency” above wisdom and purity, and sophistry certainly flourishes in the twentieth century. Modern universities have very little wisdom, though they do possess a virtual infinity of technical data. Although many modern thinkers are fundamentally ignorant of the higher, spiritual reality, they are, so to speak, “good talkers,” and most people simply don’t notice their ignorance. SB 12.2.5 TEXT 5 TEXT anäòhyataiväsädhutve sädhutve dambha eva tu svékära eva codvähe snänam eva prasädhanam SYNONYMS anäòhyatä—poverty; eva—simply; asädhutve—in one’s being unholy; sädhutve—in virtue, or success; dambhaù—hypocrisy; eva—alone; tu—and; své-käraù—verbal acceptance; eva—alone; ca—and; udvähe—in marriage; snänam—bathing with water; eva—alone; prasädhanam—cleaning and decorating of the body. TRANSLATION A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath. PURPORT The word dambha indicates a self-righteous hypocrite—someone not so much concerned with being saintly as with appearing saintly. In the age of Kali there is a rather large number of self-righteous, hypocritical religious fanatics claiming to have the only way, the only truth and the only light. In many Muslim countries this mentality has resulted in brutal repression of religious freedom and thus destroyed the opportunity for enlightened spiritual dialectic. Fortunately, in much of the Western world there is a system of free religious expression. Even in the West, however, self-righteous hypocrites consider sincere and saintly followers of other disciplines to be heathens and devils. Western religious fanatics are usually addicted to many bad habits, such as smoking, drinking, sex, gambling and animal slaughter. Although the followers of the Kåñëa consciousness movement strictly avoid illicit sex, intoxication, gambling and animal-killing, and although they dedicate their lives to the constant glorification of God, self-righteous hypocrites claim that such strict austerity and devotion to God are “tricks of the devil.” Thus the sinful are promoted as religious, and the saintly are decried as demonic. This pathetic incapacity to grasp the most rudimentary criteria of spirituality is a prominent symptom of Kali-yuga. In this age, the institution of marriage will degenerate. Indeed, already a marriage certificate is sometimes cynically rejected as “a mere piece of paper.” Forgetting the spiritual purpose of marriage and misunderstanding sex to be the goal of family life, lusty men and women directly engage in sexual affairs without the troublesome formalities and responsibilities of a legal relationship. Such foolish people argue that “sex is natural.” But if sex is natural, pregnancy and childbirth are equally natural. And for the child it is certainly natural to be raised by a loving father and mother and in fact to have the same father and mother throughout his life. Psychological studies confirm that a child needs to be cared for by both his father and his mother, and thus it is obviously natural for sex to be accompanied by a permanent marriage arrangement. Hypocritical people justify unrestricted sex by saying “it is natural” but to avoid the natural consequence of sex—pregnancy—they use contraceptives, which certainly do not grow on trees. Indeed, contraceptives are not at all natural. Thus hypocrisy and foolishness abound in the age of Kali. The verse concludes by saying that people will neglect to ornament their bodies properly in the present age. A human being should decorate his body with various religious ornaments. Vaiñëavas mark their bodies with tilaka blessed with the holy name of God. But in the age of Kali, religious and even material formalities are thoughtlessly discarded. SB 12.2.6 TEXT 6 TEXT düre väry-ayanaà térthaà lävaëyaà keça-dhäraëam udaraà-bharatä svärthaù satyatve dhärñöyam eva hi däkñyaà kuöumba-bharaëaà yaço ’rthe dharma-sevanam SYNONYMS düre—situated far away; väri—of water; ayanam—a reservoir; tértham—holy place; lävaëyam—beauty; keça—hair; dhäraëam—carrying; udaram-bharatä—filling the belly; sva-arthaù—the goal of life; satyatve—in so-called truth; dhärñöyam—audacity; eva—simply; hi—indeed; däkñyam—expertise; kuöumba-bharaëam—maintaining a family; yaçaù—fame; arthe—for the sake of; dharma-sevanam—observance of religious principles. TRANSLATION A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation. PURPORT In India there are many sacred places through which holy rivers flow. Foolish persons eagerly seek redemption from their sins by bathing in these rivers but do not take instruction from learned devotees of the Lord who reside in such places. One should go to a holy place seeking spiritual enlightenment and not just for ritualistic bathing. In this age, people tirelessly arrange their hair in different styles, trying to enhance their facial beauty and sexuality. They do not know that actual beauty comes from within the heart, from the soul, and that only a person who is pure is truly attractive. As the difficulties of this age increase, filling one’s belly will be the mark of success, and one who can maintain his own family will be considered brilliant in economic affairs. Religion will be practiced, if at all, only for the sake of reputation and without any essential understanding of the Supreme Personality of Godhead. SB 12.2.7 TEXT 7 TEXT evaà prajäbhir duñöäbhir äkérëe kñiti-maëòale brahma-viö-kñatra-çüdräëäà yo balé bhavitä nåpaù SYNONYMS evam—in this way; prajäbhiù—with populace; duñöäbhiù—corrupted; äkérëe—being crowded; kñiti-maëòale—the earth globe; brahma—among the brähmaëas; viö—vaiçyas; kñatra—kñatriyas; çüdräëäm—and çüdras; yaù—whoever; balé—the strongest; bhavitä—he will become; nåpaù—the king. TRANSLATION As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power. SB 12.2.8 TEXT 8 TEXT prajä hi lubdhai räjanyair nirghåëair dasyu-dharmabhiù äcchinna-dära-draviëä yäsyanti giri-känanam SYNONYMS prajäù—the citizens; hi—indeed; lubdhaiù—avaricious; räjanyaiù—by the royal order; nirghåëaiù—merciless; dasyu—of ordinary thieves; dharmabhiù—acting according to the nature; äcchinna—taken away; dära—their wives; draviëäù—and property; yäsyanti—they will go; giri—to the mountains; känanam—and forests. TRANSLATION Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests. SB 12.2.9 TEXT 9 TEXT çäka-mülämiña-kñaudra- phala-puñpäñöi-bhojanäù anävåñöyä vinaìkñyanti durbhikña-kara-péòitäù SYNONYMS çäka—leaves; müla—roots; ämiña—meat; kñaudra—wild honey; phala—fruits; puñpa—flowers; añöi—and seeds; bhojanäù—eating; anävåñöyä—because of drought; vinaìkñyanti—they will become ruined; durbhikña—by famine; kara—and taxation; péòitäù—tormented. TRANSLATION Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined. PURPORT Çrémad-Bhägavatam authoritatively describes the future of our planet. Just as a leaf disconnected from a plant or tree dries up, withers and disintegrates, when human society is disconnected from the Supreme Lord it withers up and disintegrates in violence and chaos. Despite our computers and rockets, if the Supreme Lord does not send rain we shall all starve. SB 12.2.10 TEXT 10 TEXT çéta-vätätapa-prävåò- himair anyonyataù prajäù kñut-tåòbhyäà vyädhibhiç caiva santapsyante ca cintayä SYNONYMS çéta—by cold; väta—wind; ätapa—the heat of the sun; prävåt—torrential rain; himaiù—and snow; anyonyataù—by quarrel; prajäù—the citizens; kñut—by hunger; tåòbhyäm—and thirst; vyädhibhiù—by diseases; ca—also; eva—indeed; santapsyante—they will suffer great distress; ca—and; cintayä—by anxiety. TRANSLATION The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety. SB 12.2.11 TEXT 11 TEXT triàçad viàçati varñäëi paramäyuù kalau nåëäm SYNONYMS triàçat—thirty; viàçati—plus twenty; varñäëi—years; parama-äyuù—the maximum duration of life; kalau—in Kali-yuga; nåëäm—of men. TRANSLATION The maximum duration of life for human beings in Kali-yuga will become fifty years. SB 12.2.12-16 TEXTS 12–16 TEXT kñéyamäëeñu deheñu dehinäà kali-doñataù varëäçramavatäà dharme nañöe veda-pathe nåëäm päñaëòa-pracure dharme dasyu-präyeñu räjasu cauryänåta-våthä-hiàsä- nänä-våttiñu vai nåñu çüdra-präyeñu varëeñu cchäga-präyäsu dhenuñu gåha-präyeñv äçrameñu yauna-präyeñu bandhuñu aëu-präyäsv oñadhéñu çamé-präyeñu sthäsnuñu vidyut-präyeñu megheñu çünya-präyeñu sadmasu itthaà kalau gata-präye janeñu khara-dharmiñu dharma-träëäya sattvena bhagavän avatariñyati SYNONYMS kñéyamäëeñu—having become smaller; deheñu—the bodies; dehinäm—of all living entities; kali-doñataù—by the contamination of the age of Kali; varëa-äçrama-vatäm—of the members of varëäçrama society; dharme—when their religious principles; nañöe—have been destroyed; veda-pathe—the path of the Vedas; nåëäm—for all men; päñaëòa-pracure—mostly atheism; dharme—religion; dasyu-präyeñu—mostly thieves; räjasu—the kings; caurya—banditry; anåta—lying; våthä-hiàsä—useless slaughter; nänä—various; våttiñu—their occupations; vai—indeed; nåñu—when men; çüdra-präyeñu—mostly low-class çüdras; varëeñu—the so-called social orders; chäga-präyäsu—no better than goats; dhenuñu—the cows; gåha-präyeñu—just like materialistic homes; äçrameñu—the spiritual hermitages; yauna-präyeñu—extending no further than marriage; bandhuñu—family ties; aëu-präyäsu—mostly very small; oñadhéñu—plants and herbs; çamé-präyeñu—just like çamé trees; sthäsnuñu—all the trees; vidyut-präyeñu—always manifesting lightning; megheñu—the clouds; çünya-präyeñu—devoid of religious life; sadmasu—the homes; ittham—thus; kalau—when the age of Kali; gata-präye—is almost finished; janeñu—the people; khara-dharmiñu—when they have assumed the characteristics of asses; dharma-träëäya—for the deliverance of religion; sattvena—in the pure mode of goodness; bhagavän—the Supreme Personality of Godhead; avatariñyati—will descend. TRANSLATION By the time the age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varëäçrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of çüdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf çamé trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion. PURPORT Significantly, these verses point out that most so-called religions in this age will be atheistic (päsaëòa-pracure dharme). In confirmation of the Bhägavatam’s prediction, the United States Supreme Court has recently ruled that to be considered a religion a system of belief need not recognize a supreme being. Also, many atheistic, voidistic belief systems, often imported from the Orient, have attracted the attention of modern atheistic scientists, who expound on the similarities between Eastern and Western voidism in fashionable, esoteric books. These verses vividly describe many unsavory symptoms of the age of Kali. Ultimately, at the end of this age, Lord Kåñëa will descend as Kalki and remove the thoroughly demonic persons from the face of the earth. SB 12.2.17 TEXT 17 TEXT caräcara-guror viñëor éçvarasyäkhilätmanaù dharma-träëäya sädhünäà janma karmäpanuttaye SYNONYMS cara-acara—of all moving and nonmoving living beings; guroù—of the spiritual master; viñëoù—the Supreme Lord, Viñëu; éçvarasya—the Supreme Personality of Godhead; akhila—of all; ätmanaù—of the Supreme Soul; dharma-träëäya—for the protection of religion; sädhünäm—of saintly men; janma—the birth; karma—of their fruitive activities; apanuttaye—for the cessation. TRANSLATION Lord Viñëu—the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all—takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work. SB 12.2.18 TEXT 18 TEXT çambhala-gräma-mukhyasya brähmaëasya mahätmanaù bhavane viñëuyaçasaù kalkiù prädurbhaviñyati SYNONYMS çambhala-gräma—in the village Çambhala; mukhyasya—of the chief citizen; brähmaëasya—of the brähmaëa; mahä-ätmanaù—the great soul; bhavane—in the home; viñëuyaçasaù—of Viñëuyaçä; kalkiù—Lord Kalki; prädurbhaviñyati—will appear. TRANSLATION Lord Kalki will appear in the home of the most eminent brähmaëa of Çambhala village, the great soul Viñëuyaçä. SB 12.2.19-20 TEXTS 19–20 TEXT açvam äçu-gam äruhya devadattaà jagat-patiù asinäsädhu-damanam añöaiçvarya-guëänvitaù vicarann äçunä kñauëyäà hayenäpratima-dyutiù nåpa-liìga-cchado dasyün koöiço nihaniñyati SYNONYMS açvam—His horse; äçu-gam—swift-traveling; äruhya—mounting; devadattam—named Devadatta; jagat-patiù—the Lord of the universe; asinä—with His sword; asädhu-damanam—(the horse who) subdues the unholy; añöa—with eight; aiçvarya—mystic opulences; guëa—and transcendental qualities of the Personality of Godhead; anvitaù—endowed; vicaran—traveling about; äçunä—swift; kñauëyäm—upon the earth; hayena—by His horse; apratima—unrivaled; dyutiù—whose effulgence; nåpa-liìga—with the dress of kings; chadaù—disguising themselves; dasyün—thieves; koöiçaù—by the millions; nihaniñyati—He will slaughter. TRANSLATION Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings. PURPORT These verses describe the thrilling pastimes of Lord Kalki. Anyone would be attracted by the sight of a powerful, beautiful man riding on a wonderful horse at lightning speed, chastising and devastating cruel, demonic people with the sword in His hand. Of course, fanatical materialists may argue that this picture of Lord Kalki is a mere anthropomorphic creation of the human mind—a mythological deity created by people who need to believe in some superior being. But this argument is not logical, nor does it prove anything. It is merely the opinion of certain people. We need water, but that does not mean man creates water. We also need food, oxygen and many other things that we do not create. Since our general experience is that our needs correspond to available objects existing in the external world, that we appear to need a Supreme Lord would tend to indicate that in fact there is a Supreme Lord. In other words, nature endows us with a sense of need for things that actually exist and that are in fact necessary for our well-being. Similarly, we experience a need for God because we are in fact part of God and cannot live without Him. At the end of Kali-yuga this same God will appear as the mighty Kalki avatära and beat the pollution out of the demons. SB 12.2.21 TEXT 21 TEXT atha teñäà bhaviñyanti manäàsi viçadäni vai väsudeväìga-rägäti- puëya-gandhänila-spåçäm paura-jänapadänäà vai hateñv akhila-dasyuñu SYNONYMS atha—then; teñäm—of them; bhaviñyanti—will become; manäàsi—the minds; viçadäni—clear; vai—indeed; väsudeva—of Lord Väsudeva; aìga—of the body; räga—from the cosmetic decorations; ati-puëya—most sacred; gandha—having the fragrance; anila—by the wind; spåçäm—of those who have been touched; paura—of the city-dwellers; jana-padänäm—and the residents of the smaller towns and villages; vai—indeed; hateñu—when they have been killed; akhila—all; dasyuñu—the rascal kings. TRANSLATION After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Väsudeva, and their minds will thereby become transcendentally pure. PURPORT Nothing can surpass the sublime experience of being dramatically rescued by a great hero who happens to be the Supreme Lord. The death of the demons at the end of Kali-yuga is accompanied by fragrant spiritual breezes, and thus the atmosphere becomes most enchanting. SB 12.2.22 TEXT 22 TEXT teñäà prajä-visargaç ca sthaviñöhaù sambhaviñyati väsudeve bhagavati sattva-mürtau hådi sthite SYNONYMS teñäm—of them; prajä—of progeny; visargaù—the creation; ca—and; sthaviñöhaù—abundant; sambhaviñyati—will be; väsudeve—Lord Väsudeva; bhagavati—the Supreme Personality of Godhead; sattva-mürtau—in His transcendental form of pure goodness; hådi—in their hearts; sthite—when He is situated. TRANSLATION When Lord Väsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth. SB 12.2.23 TEXT 23 TEXT yadävatérëo bhagavän kalkir dharma-patir hariù kåtaà bhaviñyati tadä prajä-sütiç ca sättviké SYNONYMS yadä—when; avatérëaù—incarnates; bhagavän—the Supreme Lord; kalkiù—Kalki; dharma-patiù—the master of religion; hariù—the Supreme Personality of Godhead; kåtam—Satya-yuga; bhaviñyati—will begin; tadä—then; prajä-sütiù—the creation of progeny; ca—and; sättviké—in the mode of goodness. TRANSLATION When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness. SB 12.2.24 TEXT 24 TEXT yadä candraç ca süryaç ca tathä tiñya-båhaspaté eka-räçau sameñyanti bhaviñyati tadä kåtam SYNONYMS yadä—when; candraù—the moon; ca—and; süryaù—the sun; ca—and; tathä—also; tiñya—the asterism Tiñyä (more commonly known as Puñyä, extending from 3° 20´ to 16° 40´ Cancer); båhaspaté—and the planet Jupiter; eka-räçau—in the same constellation (Cancer); sameñyanti—will enter simultaneously; bhaviñyati—will be; tadä—then; kåtam—Satya-yuga. TRANSLATION When the moon, the sun and Båhaspaté are together in the constellation Karkaöa, and all three enter simultaneously into the lunar mansion Puñyä—at that exact moment the age of Satya, or Kåta, will begin. SB 12.2.25 TEXT 25 TEXT ye ’tétä vartamänä ye bhaviñyanti ca pärthiväù te ta uddeçataù proktä vaàçéyäù soma-süryayoù SYNONYMS ye—those who; atétäù—past; vartamänäù—present; ye—who; bhaviñyanti—will be in the future; ca—and; pärthiväù—kings of the earth; te te—all of them; uddeçataù—by brief mention; proktäù—described; vaàçéyäù—the members of the dynasties; soma-süryayoù—of the sun-god and the moon-god. TRANSLATION Thus I have described all the kings—past, present and future—who belong to the dynasties of the sun and the moon. SB 12.2.26 TEXT 26 TEXT ärabhya bhavato janma yävan nandäbhiñecanam etad varña-sahasraà tu çataà païcadaçottaram SYNONYMS ärabhya—beginning from; bhavataù—of your good self (Parékñit); janma—the birth; yävat—up until; nanda—of King Nanda, the son of Mahänandi; abhiñecanam—the coronation; etat—this; varña—years; sahasram—one thousand; tu—and; çatam—one hundred; païca-daça-uttaram—plus fifty. TRANSLATION From your birth up to the coronation of King Nanda, 1,150 years will pass. PURPORT Although Çukadeva Gosvämé previously described approximately fifteen hundred years of royal dynasties, it is understood that some overlapping occurred between kings. Therefore the present chronological calculation should be taken as authoritative. SB 12.2.27-28 TEXTS 27–28 TEXT saptarñéëäà tu yau pürvau dåçyete uditau divi tayos tu madhye nakñatraà dåçyate yat samaà niçi tenaiva åñayo yuktäs tiñöhanty abda-çataà nåëäm te tvadéye dvijäù käla adhunä cäçritä maghäù SYNONYMS sapta-åñéëäm—of the constellation of the seven sages (the constellation known to Westerners as Ursa Major); tu—and; yau—which two stars; pürvau—first; dåçyete—are seen; uditau—risen; divi—in the sky; tayoù—of the two (named Pulaha and Kratu); tu—and; madhye—between; nakñatram—the lunar mansion; dåçyate—is seen; yat—which; samam—on the same line of celestial longitude, as their midpoint; niçi—in the night sky; tena—with that lunar mansion; eva—indeed; åñayaù—the seven sages; yuktäù—are connected; tiñöhanti—they remain; abda-çatam—one hundred years; nåëäm—of human beings; te—these seven sages; tvadéye—in your; dvijäù—the elevated brähmaëas; käle—in the time; adhunä—now; ca—and; äçritäù—are situated; maghäù—in the asterism Maghä. TRANSLATION Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakñatra called Maghä. SB 12.2.29 TEXT 29 TEXT viñëor bhagavato bhänuù kåñëäkhyo ’sau divaà gataù tadäviçat kalir lokaà päpe yad ramate janaù SYNONYMS viñëoù—of Viñëu; bhagavataù—the Supreme Personality of Godhead; bhänuù—the sun; kåñëa-äkhyaù—known as Kåñëa; asau—He; divam—to the spiritual sky; gataù—having returned; tadä—then; aviçat—entered; kaliù—the age of Kali; lokam—this world; päpe—in sin; yat—in which age; ramate—take pleasure; janaù—the people. TRANSLATION The Supreme Lord, Viñëu, is brilliant like the sun and is known as Kåñëa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities. SB 12.2.30 TEXT 30 TEXT yävat sa päda-padmäbhyäà spåçan äste ramä-patiù tävat kalir vai påthivéà paräkrantuà na cäçakat SYNONYMS yävat—as long as; saù—He, Lord Çré Kåñëa; päda-padmäbhyäm—with His lotus feet; spåçan—touching; äste—remained; ramä-patiù—the husband of the goddess of fortune; tävat—for that long; kaliù—the age of Kali; vai—indeed; påthivém—the earth; paräkrantum—to overcome; na—not; ca—and; açakat—was able. TRANSLATION As long us Lord Çré Kåñëa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet. PURPORT Although even during the time of Lord Kåñëa’s presence on earth Kali had entered the earth to a slight extent through the impious activities of Duryodhana and his allies, Lord Kåñëa consistently suppressed Kali’s influence. Kali could not flourish until Lord Kåñëa had left the earth. SB 12.2.31 TEXT 31 TEXT yadä devarñayaù sapta maghäsu vicaranti hi tadä pravåttas tu kalir dvädaçäbda-çatätmakaù SYNONYMS yadä—when; deva-åñayaù sapta—the seven sages among the demigods; maghäsu—in the lunar mansion Maghä; vicaranti—are traveling; hi—indeed; tadä—then; pravåttaù—begins; tu—and; kaliù—the age of Kali; dvädaça—twelve; abda-çata—centuries [These twelve hundred years of the demigods equal 432,000 earth years]; ätmakaù—consisting of. TRANSLATION When the constellation of the seven sages is passing through the lunar mansion Maghä, the age of Kali begins. It comprises twelve hundred years of the demigods. SB 12.2.32 TEXT 32 TEXT yadä maghäbhyo yäsyanti pürväñäòhäà maharñayaù tadä nandät prabhåty eña kalir våddhià gamiñyati SYNONYMS yadä—when; maghäbhyaù—from Maghä; yäsyanti—they will go; pürva-äñäòhäm—to the next lunar mansion, Pürväñäòhä; mahä-åñayaù—the seven great sages; tadä—then; nandät—beginning from Nanda; prabhåti—and his descendants; eñaù—this; kaliù—age of Kali; våddhim—maturity; gamiñyati—will attain. TRANSLATION When the great sages of the Saptarñi constellation pass from Maghä to Pürväsäòhä, Kali will have his full strength, beginning from King Nanda and his dynasty. SB 12.2.33 TEXT 33 TEXT yasmin kåñëo divaà yätas tasminn eva tadähani pratipannaà kali-yugam iti prähuù purä-vidaù SYNONYMS yasmin—on which; kåñëaù—Lord Çré Kåñëa; divam—to the spiritual world; yätaù—gone; tasmin—on that; eva—same; tadä—then; ahani—day; pratipannam—obtained; kali-yugam—the age of Kali; iti—thus; prähuù—they say; purä—of the past; vidaù—the experts. TRANSLATION Those who scientifically understand the past declare that on the very day that Lord Çré Kåñëa departed for the spiritual world, the influence of the age of Kali began. PURPORT Although technically Kali-yuga was to begin during the time of Lord Kåñëa’s presence on earth, this fallen age had to wait meekly for the departure of the Supreme Personality of Godhead. SB 12.2.34 TEXT 34 TEXT divyäbdänäà sahasränte caturthe tu punaù kåtam bhaviñyati tadä nèëäà mana ätma-prakäçakam SYNONYMS divya—of the demigods; abdänäm—years; sahasra—of one thousand; ante—at the end; caturthe—in the fourth age, Kali; tu—and; punaù—again; kåtam—the Satya-yuga; bhaviñyati—will be; tadä—then; nèëäm—of men; manaù—the minds; ätma-prakäçakam—self-luminous. TRANSLATION After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent. SB 12.2.35 TEXT 35 TEXT ity eña mänavo vaàço yathä saìkhyäyate bhuvi tathä viö-çüdra-vipräëäà täs tä jïeyä yuge yuge SYNONYMS iti—thus (in the cantos of this Çrémad-Bhägavatam); eñaù—this; mänavaù—descending from Vaivasvata Manu; vaàçaù—the dynasty; yathä—as; saìkhyäyate—it is enumerated; bhuvi—upon the earth; tathä—in the same way; viö—of the vaiçyas; çüdra—çüdras; vipräëäm—and brähmaëas; täù täù—the situations of each; jïeyäù—are to be understood; yuge yuge—in each age. TRANSLATION Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiçyas, çüdras and brähmaëas living in the various ages. PURPORT Just as the dynasty of kings includes exalted and insignificant, virtuous and wicked monarchs, varieties of human character are found in the intellectual, commercial and laboring orders of society. SB 12.2.36 TEXT 36 TEXT eteñäà näma-liìgänäà puruñäëäà mahätmanäm kathä-mäträvaçiñöänäà kértir eva sthitä bhuvi SYNONYMS eteñäm—of these; näma—their names; liìgänäm—which are the only means of remembering them; puruñäëäm—of the personalities; mahä-ätmanäm—who were great souls; kathä—the stories; mätra—merely; avaçiñöänäm—whose remaining portion; kértiù—the glories; eva—only; sthitä—are present; bhuvi—on the earth. TRANSLATION These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth. PURPORT Although one may consider oneself to be a great, powerful leader, he will ultimately end up as a name in a long list of names. In other words, it is useless to be attached to power and position in the material world. SB 12.2.37 TEXT 37 TEXT deväpiù çäntanor bhrätä maruç cekñväku-vaàça-jaù kaläpa-gräma äsäte mahä-yoga-balänvitau SYNONYMS deväpiù—Deväpi; çäntanoù—of Mahäräja Çäntanu; bhrätä—the brother; maruù—Maru; ca—and; ikñväku-vaàça-jaù—born in the dynasty of Ikñväku; kaläpa-gräme—in the village Kaläpa; äsäte—the two of them are living; mahä—great; yoga-bala—with mystic power; anvitau—endowed. TRANSLATION Deväpi, the brother of Mahäräja Çäntanu, and Maru, the descendant of Ikñväku, both possess great mystic strength and are living even now in the village of Kaläpa. SB 12.2.38 TEXT 38 TEXT täv ihaitya kaler ante väsudevänuçikñitau varëäçrama-yutaà dharmaà pürva-vat prathayiñyataù SYNONYMS tau—they (Maru and Deväpi); iha—to human society; etya—returning; kaleù—of the age of Kali; ante—at the end; väsudeva—by the Supreme Personality of Godhead, Väsudeva; anuçikñitau—instructed; varëa-äçrama—the divine system of occupational and spiritual orders of society; yutam—comprising; dharmam—the code of eternal religion; pürva-vat—just as previously; prathayiñyataù—they will promulgate. TRANSLATION At the end of the age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Väsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varëa and äçrama, just as it was before. PURPORT According to this and the previous verse, the two great kings who will reestablish human culture after the end of Kali-yuga have already descended to the earth, where they are patiently waiting to render their devotional service to Lord Viñëu. SB 12.2.39 TEXT 39 TEXT kåtaà tretä dväparaà ca kaliç ceti catur-yugam anena krama-yogena bhuvi präëiñu vartate SYNONYMS kåtam—Satya-yuga; tretä—Tretä-yuga; dväparam—Dväpara-yuga; ca—and; kaliù—Kali-yuga; ca—and; iti—thus; catuù-yugam—the cycle of four ages; anena—by this; krama—sequential; yogena—pattern; bhuvi—in this world; präëiñu—among living beings; vartate—goes on continuously. TRANSLATION The cycle of four ages—Satya, Tretä, Dväpara and Kali—continues perpetually among living beings on this earth, repeating the same general sequence of events. SB 12.2.40 TEXT 40 TEXT räjann ete mayä proktä nara-deväs tathäpare bhümau mamatvaà kåtvänte hitvemäà nidhanaà gatäù SYNONYMS räjan—O King Parékñit; ete—these; mayä—by me; proktäù—described; nara-deväù—kings; tathä—and; apare—other human beings; bhümau—upon the earth; mamatvam—possessiveness; kåtvä—exerting; ante—in the end; hitvä—giving up; imäm—this world; nidhanam—destruction; gatäù—met. TRANSLATION My dear King Parékñit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction. SB 12.2.41 TEXT 41 TEXT kåmi-viò-bhasma-saàjïänte räja-nämno ’pi yasya ca bhüta-dhruk tat-kåte svärthaà kià veda nirayo yataù SYNONYMS kåmi—of worms; viö—stool; bhasma—and ashes; saàjïä—the designation; ante—in the end; räja-nämnaù—going by the name “king”; api—even though; yasya—of which (body); ca—and; bhüta—of living beings; dhruk—an enemy; tat-kåte—for the sake of that body; sva-artham—his own best interest; kim—what; veda—does he know; nirayaù—punishment in hell; yataù—because of which. TRANSLATION Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell? PURPORT After death, the body may be buried and eaten by worms, or it may be thrown in the street or forest to be eaten by animals who will pass out its remnants as stool, or it may be burned and converted into ashes. Therefore one should not pave his way to hell by using his temporary body to injure the bodies of other living beings. In this verse the word bhüta includes nonhuman life forms, who are also creatures of God. One should give up all envious violence and learn to see God in everything by the process of Kåñëa consciousness. SB 12.2.42 TEXT 42 TEXT kathaà seyam akhaëòä bhüù pürvair me puruñair dhåtä mat-putrasya ca pautrasya mat-pürvä vaàça-jasya vä SYNONYMS katham—how; sä iyam—this same; akhaëòä—unbounded; bhüù—earth; pürvaiù—by the predecessors; me—my; puruñaiù—by the personalities; dhåtä—held in control; mat-putrasya—of my son; ca—and; pautrasya—of the grandson; mat-pürvä—now under my sway; vaàça-jasya—of the descendant; vä—or. TRANSLATION [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?” PURPORT This is an example of foolish possessiveness. SB 12.2.43 TEXT 43 TEXT tejo-’b-anna-mayaà käyaà gåhétvätmatayäbudhäù mahéà mamatayä cobhau hitvänte ’darçanaà gatäù SYNONYMS tejaù—fire; ap—water; anna—and earth; mayam—composed of; käyam—this body; gåhétvä—accepting; ätmatayä—with the sense of “I”; abudhäù—the unintelligent; mahém—this earth; mamatayä—with the sense of “my”; ca—and; ubhau—both; hitvä—giving up; ante—ultimately; adarçanam—disappearance; gatäù—they have obtained. TRANSLATION Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion. PURPORT Although the soul is eternal, our so-called family tradition and earthly fame will certainly pass into oblivion. SB 12.2.44 TEXT 44 TEXT ye ye bhü-patayo räjan bhuïjate bhuvam ojasä kälena te kåtäù sarve kathä-mäträù kathäsu ca SYNONYMS ye ye—whatever; bhü-patayaù—kings; räjan—O King Parékñit; bhuïjate—enjoy; bhuvam—the world; ojasä—with their power; kälena—by the force of time; te—they; kåtäù—have been made; sarve—all; kathä-mäträù—mere accounts; kathäsu—in various histories; ca—and. TRANSLATION My dear King Parékñit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts. PURPORT The word räjan, “O King,” is significant in this verse. Parékñit Mahäräja was preparing to give up his body and go back home, back to Godhead, and Çukadeva Gosvämé, his most merciful spiritual master, devastated any possible attachment that he might have to the position of king by showing the ultimate insignificance of such a position. By the causeless mercy of the spiritual master one is prepared to go back home, back to Godhead. The spiritual master teaches one to relax one’s strong grip on material illusion and leave the kingdom of mäyä behind. Although Çukadeva Gosvämé speaks very bluntly within this chapter about the so-called glory of the material world, he is exhibiting the causeless mercy of the spiritual master, who takes his surrendered disciple back to the kingdom of Godhead, Vaikuëöha. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Second Chapter, of the Çrémad-Bhägavatam, entitled “The Symptoms of Kali-yuga.” SB 12.3: The Bhümi-gétä CHAPTER THREE The Bhümi-gétä SB 12.3 Summary This chapter describes how the earth took note of the foolishness of the many kings bent on conquering her. It also describes how even though the age of Kali is full of faults, the glorification of the name of Lord Hari destroys them all. Great kings, who are actually just playthings of death, desire to subdue their six internal enemies—the five senses and the mind—and afterward they imagine they will go on to conquer the earth and all its oceans. Seeing their false hopes, the earth simply laughs, for eventually they all must leave this planet and go elsewhere, as have all the great kings and monarchs of the past. Moreover, after usurping the earth or some part of it—which is actually unconquerable and must in every case be given up—fathers, sons, brothers, friends and relatives quarrel over it. Thus the study of history naturally leads to the conclusion that all worldly achievements are temporary, and this conclusion should give rise to a sense of renunciation. Ultimately, the highest goal of life for any living entity is pure devotion to Lord Kåñëa, which annihilates all inauspiciousness. In the age of Satya, religion was complete, still possessing its four legs of truth, mercy, austerity and charity. With the coming of each succeeding age, starting with Tretä, these religious qualities each diminish by one quarter. In Kali-yuga the legs of religion retain only one fourth of their power, and even that will be lost with the progress of the age. The mode of goodness is predominant during Satya-yuga, and the mode of passion is predominant during the Tretä-yuga. The mixed modes of passion and ignorance are predominant during Dväpara-yuga, and in the age of Kali the mode of ignorance is predominant. Atheism, the smallness and inferiority of all things, and devotion to the genitals and belly are very much evident in the age of Kali. Living entities contaminated by the influence of Kali do not worship the Supreme Lord, Çré Hari, even though they can be freed from all bondage and easily achieve the supreme destination simply by chanting the glories of His name and taking shelter of Him. But if somehow or other the Supreme Personality of Godhead becomes manifest within the hearts of the conditioned souls in Kali-yuga, then all faults of place, time and personality inherent in the age will be destroyed. Kali-yuga is an ocean of faults, but it possesses one great quality: simply by the chanting of the name of Kåñëa, one can be delivered from material association and attain the Absolute Truth. All that was accomplished in the age of Satya by meditation, in the age of Tretä by sacrificial performances and in the age of Dväpara by temple worship is easily gained during the Kali-yuga by the simple process of hari-kértana. SB 12.3.1 TEXT 1 TEXT çré-çuka uväca dåñövätmani jaye vyagrän nåpän hasati bhür iyam aho mä vijigéñanti måtyoù kréòanakä nåpäù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; dåñövä—observing; ätmani—of herself; jaye—in conquest; vyagrän—busily engaged; nåpän—the kings; hasati—she laughs; bhüù—the earth; iyam—this; aho—ah; mä—me; vijigéñanti—they are desiring to conquer; måtyoù—of death; kréòanakäù—playthings; nåpäù—the kings. TRANSLATION Çukadeva Gosvämé said: Seeing the kings of this earth busy trying to conquer her, the earth herself laughed. She said: “Just see how these kings, who are actually playthings in the hands of death, are desiring to conquer me. SB 12.3.2 TEXT 2 TEXT käma eña narendräëäà moghaù syäd viduñäm api yena phenopame piëòe ye ’ti-viçrambhitä nåpäù SYNONYMS kämaù—lust; eñaù—this; nara-indräëäm—of the rulers of men; moghaù—the failure; syät—becomes; viduñäm—who are wise; api—even; yena—by which (lust); phena-upame—comparable to ephemeral bubbles; piëòe—in this lump; ye—who; ati-viçrambhitäù—perfectly trusting; nåpaù—the kings. TRANSLATION “Great rulers of men, even those who are learned, meet frustration and failure because of material lust. Driven by lust, these kings place great hope and faith in the dead lump of flesh called the body, even though the material frame is as fleeting as bubbles of foam on water. SB 12.3.3-4 TEXTS 3–4 TEXT pürvaà nirjitya ñaò-vargaà jeñyämo räja-mantriëaù tataù saciva-pauräpta- karéndrän asya kaëöakän evaà krameëa jeñyämaù påthvéà sägara-mekhaläm ity äçä-baddha-hådayä na paçyanty antike ’ntakam SYNONYMS pürvam—first of all; nirjitya—conquering; ñaö-vargam—the five senses and the mind; jeñyämaù—we will conquer; räja-mantriëaù—the royal ministers; tataù—then; saciva—the personal secretaries; paura—the citizens of the capital; äpta—the friends; kari-indrän—the elephant keepers; asya—ridding ourselves of; kaëöakän—the thorns; evam—in this way; krameëa—gradually; jeñyämaù—we shall conquer; påthvém—the earth; sägara—the ocean; mekhaläm—whose girdle; iti—thus thinking; äçä—by hopes; baddha—bound up; hådayäù—their hearts; na paçyanti—they do not see; antike—nearby; antakam—their own end. TRANSLATION “Kings and politicians imagine: ‘First I will conquer my senses and mind; then I will subdue my chief ministers and rid myself of the thorn-pricks of my advisors, citizens, friends and relatives, as well as the keepers of my elephants. In this way I will gradually conquer the entire earth.’ Because the hearts of these leaders are bound by great expectations, they fail to see death waiting nearby. PURPORT To satisfy their greed for power, determined politicians, dictators and military leaders undergo severe austerities and sacrifice, with much self-discipline. Then they lead their great nations in a struggle to control the sea, land, air and space. Although the politicians and their followers will soon be dead—since birth and death are all inevitable in this world—they persist in their frenetic struggle for ephemeral glory. SB 12.3.5 TEXT 5 TEXT samudrävaraëäà jitvä mäà viçanty abdhim ojasä kiyad ätma-jayasyaitan muktir ätma-jaye phalam SYNONYMS samudra-ävaraëäm—bounded by the ocean; jitvä—having conquered; mäm—me; viçanti—they enter; abdhim—the ocean; ojasä—by their strength; kiyat—how much; ätma-jayasya—of victory over the self; etat—this; muktiù—liberation; ätma-jaye—of victory over the self; phalam—the fruit. TRANSLATION “After conquering all the land on my surface, these proud kings forcibly enter the ocean to conquer the sea itself. What is the use of their self-control, which is aimed at political exploitation? The actual goal of self-control is spiritual liberation.” SB 12.3.6 TEXT 6 TEXT yäà visåjyaiva manavas tat-sutäç ca kurüdvaha gatä yathägataà yuddhe täà mäà jeñyanty abuddhayaù SYNONYMS yäm—whom; visåjya—giving up; eva—indeed; manavaù—human beings; tat-sutäù—their sons; ca—also; kuru-udvaha—O best of the Kurus; gatäù—gone away; yathä-ägatam—just as they had originally come; yuddhe—in battle; täm—that; mäm—me, the earth; jeñyanti—they try to conquer; abuddhayaù—unintelligent. TRANSLATION O best of the Kurus, the earth continued as follows: “Although in the past great men and their descendants have left me, departing from this world in the same helpless way they came into it, even today foolish men are trying to conquer me. SB 12.3.7 TEXT 7 TEXT mat-kåte pitå-puträëäà bhrätåëäà cäpi vigrahaù jäyate hy asatäà räjye mamatä-baddha-cetasäm SYNONYMS mat-kåte—for the sake of me; pitå-puträëäm—between fathers and sons; bhrätåëäm—among brothers; ca—and; api—also; vigrahaù—conflict; jäyate—arises; hi—indeed; asatäm—among the materialistic; räjye—for political rule; mamatä—by the sense of possession; baddha—bound up; cetasäm—whose hearts. TRANSLATION “For the sake of conquering me, materialistic persons fight one another. Fathers oppose their sons, and brothers fight one another, because their hearts are bound to possessing political power. SB 12.3.8 TEXT 8 TEXT mamaiveyaà mahé kåtsnä na te müòheti vädinaù spardhamänä mitho ghnanti mriyante mat-kåte nåpäù SYNONYMS mama—mine; eva—indeed; iyam—this; mahé—land; kåtsnä—entire; na—not; te—yours; müòha—you fool; iti vädinaù—thus speaking; spardhamänäù—quarreling; mithaù—each other; ghnanti—they kill; mriyante—they are killed; mat-kåte—for my sake; nåpäù—kings. TRANSLATION “Political leaders challenge one another: ‘All this land is mine! It’s not yours, you fool!’ Thus they attack one another and die. PURPORT This verse describes with brilliant clarity the mundane political mentality that provokes innumerable conflicts in the world. For example, as we prepare this translation of Çrémad-Bhägavatam, British and Argentine military forces are bitterly fighting over the tiny Falkland Islands. The fact is that the Supreme Lord is the proprietor of all land. Of course, even in a God-conscious world political boundaries exist. But in such a God-conscious atmosphere political tensions are greatly eased, and people of all lands welcome each other and respect each other’s right to live in peace. SB 12.3.9-13 TEXTS 9–13 TEXT påthuù purüravä gädhir nahuño bharato ’rjunaù mändhätä sagaro rämaù khaöväìgo dhundhuhä raghuù tåëabindur yayätiç ca çaryätiù çantanur gayaù bhagérathaù kuvalayäçvaù kakutstho naiñadho någaù hiraëyakaçipur våtro rävaëo loka-rävaëaù namuciù çambaro bhaumo hiraëyäkño ’tha tärakaù anye ca bahavo daityä räjäno ye maheçvaräù sarve sarva-vidaù çüräù sarve sarva-jito ’jitäù mamatäà mayy avartanta kåtvoccair martya-dharmiëaù kathävaçeñäù kälena hy akåtärthäù kåtä vibho SYNONYMS påthuù purüraväù gädhiù—Mahäräjas Påthu, Purüravä and Gädhi; nahuñaù bharataù arjunaù—Nahuña, Bharata and Kärtavérya Arjuna; mändhätä sagaraù rämaù—Mändhätä, Sagara and Räma; khaöväìgaù dhundhuhä raghuù—Khaöväìga, Dhundhuhä and Raghu; tåëabinduù yayätiù ca—Tåëabindu and Yayäti; çaryätiù çantanuù gayaù—Çaryäti, Çantanu and Gaya; bhagérathaù kuvalayäçvaù—Bhagératha and Kuvalayäçva; kakutsthaù naiñadhaù någaù—Kakutstha, Naiñadha and Någa; hiraëyakaçipuù våtraù—Hiraëyakaçipu and Våträsura; rävaëaù—Rävaëa; loka-rävaëaù—who made the whole world cry; namuciù çambaraù bhaumaù—Namuci, Çambara and Bhauma; hiraëyäkñaù—Hiraëyäkña; atha—and; tärakaù—Täraka; anye—others; ca—as well; bahavaù—many; daityäù—demons; räjänaù—kings; ye—who; mahä-éçvaräù—great controllers; sarve—all of them; sarva-vidaù—all-knowing; çüräù—heroes; sarve—all; sarva-jitaù—all-conquering; ajitäù—unconquerable; mamatäm—possessiveness; mayi—for me; avartanta—they lived; kåtvä—expressing; uccaiù—to a great degree; martya-dharmiëaù—subject to the laws of birth and death; kathä-avaçeñäù—remaining merely as historical narrations; kälena—by the force of time; hi—indeed; akåta-arthäù—incomplete in perfecting their desires; kåtäù—they have been made; vibho—O Lord. TRANSLATION “Such kings as Påthu, Purüravä, Gädhi, Nahuña, Bharata, Kärtavérya Arjuna, Mändhätä, Sagara, Räma, Khaöväìga, Dhundhuhä, Raghu, Tåëabindu, Yayäti, Çaryäti, Çantanu, Gaya, Bhagératha, Kuvalayäçva, Kakutstha, Naiñadha, Någa, Hiraëyakaçipu, Våtra, Rävaëa, who made the whole world lament, Namuci, Çambara, Bhauma, Hiraëyäkña and Täraka, as well as many other demons and kings who possessed great powers of control over others, were all full of knowledge, heroic, all-conquering and unconquerable. Nevertheless, O almighty Lord, although they lived their lives intensely trying to possess me, these kings were subject to the passage of time, which reduced them all to mere historical accounts. None of them could permanently establish their rule.” PURPORT According to Çréla Çrédhara Svämé, and as confirmed by Çréla Viçvanätha Cakravarté Öhäkura, the King Räma mentioned here is not the incarnation of Godhead Rämacandra. Påthu Mahäräja is understood to be an incarnation of the Supreme Personality of Godhead who completely exhibited the characteristics of an earthly king, claiming proprietorship over the entire earth. A saintly king like Påthu Mahäräja, however, controls the earth on behalf of the Supreme Personality of Godhead, whereas a demon such as Hiraëyakaçipu or Rävaëa tries to exploit the earth for his personal sense gratification. Nevertheless, both saintly kings and demons must leave the earth. In this way their political supremacy is ultimately neutralized by the force of time. Modern political leaders cannot even temporarily control the entire earth, nor are their opulences and intelligence unlimited. Possessing hopelessly fragmented power, enjoying a miniscule life span, and lacking deep existential intelligence, modern leaders inevitably are symbols of frustration and misdirected ambition. SB 12.3.14 TEXT 14 TEXT kathä imäs te kathitä mahéyasäà vitäya lokeñu yaçaù pareyuñäm vijïäna-vairägya-vivakñayä vibho vaco-vibhütér na tu päramärthyam SYNONYMS kathäù—the narrations; imäù—these; te—unto you; kathitäù—have been spoken; mahéyasäm—of great kings; vitäya—spreading; lokeñu—throughout all the worlds; yaçaù—their fame; pareyuñäm—who have departed; vijïäna—transcendental knowledge; vairägya—and renunciation; vivakñayä—with the desire for teaching; vibho—O mighty Parékñit; vacaù—of words; vibhütéù—the decoration; na—not; tu—but; pärama-arthyam—of the most essential purport. TRANSLATION Çukadeva Gosvämé said: O mighty Parékñit, I have related to you the narrations of all these great kings, who spread their fame throughout the world and then departed. My real purpose was to teach transcendental knowledge and renunciation. Stories of kings lend power and opulence to these narrations but do not in themselves constitute the ultimate aspect of knowledge. PURPORT Since all the narrations of Çrémad-Bhägavatam bring the reader to the perfection of transcendental knowledge, they all give supreme spiritual lessons though apparently dealing with kings or other mundane subject matter. In relation with Kåñëa, all ordinary topics become transcendental narrations, with the power to bring the reader to the perfection of life. SB 12.3.15 TEXT 15 TEXT yas tüttamaù-çloka-guëänuvädaù saìgéyate ’bhékñëam amaìgala-ghnaù tam eva nityaà çåëuyäd abhékñëaà kåñëe ’maläà bhaktim abhépsamänaù SYNONYMS yaù—which; tu—on the other hand; uttamaù-çloka—of the Supreme Personality of Godhead, who is praised in transcendental verses; guëa—of the qualities; anuvädaù—the recounting; saìgéyate—is sung; abhékñëam—always; amaìgala-ghnaù—which destroys everything inauspicious; tam—that; eva—indeed; nityam—regularly; çåëuyät—one should hear; abhékñnam—constantly; kåñëe—unto Lord Kåñëa; amaläm—untainted; bhaktim—devotional service; abhépsamänaù—he who desires. TRANSLATION The person who desires pure devotional service to Lord Kåñëa should hear the narrations of Lord Uttamaùçloka’s glorious qualities, the constant chanting of which destroys everything inauspicious. The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day. PURPORT Since any topic related to Lord Kåñëa is auspicious and transcendental, the direct narration of Lord Kåñëa’s own activities, political and nonpolitical, is certainly the supreme subject matter for hearing. The word nityam here indicates regulated cultivation of the topics of Lord Kåñëa, and abhékñëam indicates constant remembrance of such regulated spiritual experiences. SB 12.3.16 TEXT 16 TEXT çré-räjoväca kenopäyena bhagavan kaler doñän kalau janäù vidhamiñyanty upacitäàs tan me brühi yathä mune SYNONYMS çré-räjä uväca—King Parékñit said; kena—by what; upäyena—means; bhagavan—my dear lord; kaleù—of the age of Kali; doñän—the faults; kalau—living in Kali-yuga; janäù—people; vidhamiñyanti—will eradicate; upacitän—accumulated; tat—that; me—to me; brühi—please explain; yathä—fittingly; mune—O sage. TRANSLATION King Parékñit said: My lord, how can persons living in the age of Kali rid themselves of the cumulative contamination of this age? O great sages please explain this to me. PURPORT King Parékñit was a compassionate, saintly ruler. Thus, after hearing of the abominable qualities of the age of Kali, he naturally inquired as to how those born in this age can free themselves of its inherent contamination. SB 12.3.17 TEXT 17 TEXT yugäni yuga-dharmäàç ca mänaà pralaya-kalpayoù kälasyeçvara-rüpasya gatià viñëor mahätmanaù SYNONYMS yugäni—the ages of the universal history; yuga-dharmän—the special qualities of each age; ca—and; mänam—the measurement; pralaya—of annihilation; kalpayoù—and of universal maintenance; kälasya—of time; éçvara-rüpasya—the representation of the Personality of Godhead; gatim—the movement; viñëoù—of Lord Viñëu; mahä-ätmanaù—the Supreme Soul. TRANSLATION Please explain the different ages of universal history, the special qualities of each age, the duration of cosmic maintenance and destruction, and the movement of time, which is the direct representation of the Supreme Soul, the Personality of Godhead, Lord Viñëu. SB 12.3.18 TEXT 18 TEXT çré-çuka uväca kåte pravartate dharmaç catuñ-pät taj-janair dhåtaù satyaà dayä tapo dänam iti pädä vibhor nåpa SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; kåte—in the Satya-yuga, the age of truth; pravartate—exists; dharmaù—religion; catuù-pät—with four legs; tat—of that age; janaiù—by the people; dhåtaù—maintained; satyam—truth; dayä—mercy; tapaù—austerity; dänam—charity; iti—thus; pädäù—the legs; vibhoù—of mighty religion; nåpa—O King. TRANSLATION Çukadeva Gosvämé said: My dear King, in the beginning, during Satya-yuga, the age of truth, religion is present with all four of its legs intact and is carefully maintained by the people of that age. These four legs of powerful religion are truthfulness, mercy, austerity and charity. PURPORT Just as there are four seasons, there are four ages of the earth, each lasting hundreds of thousands of years. The first of these is Satya-yuga, when such good qualities as charity are prominent. Actual charity, here referred to as dänam, is to award fearlessness and freedom to others, not to give them some material means of temporary pleasure or relief. Any material “charitable” arrangement will inevitably be crushed by the onward march of time. Thus only realization of one’s eternal existence beyond the reach of time can make one fearless, and only freedom from material desire constitutes real freedom, for it enables one to escape the bondage of the laws of nature. Therefore real charity is to help people revive their eternal, spiritual consciousness. Religion is here referred to as vibhu, “the mighty,” because universal religious principles are not different from the Supreme Lord Himself and ultimately lead one to His kingdom. The qualities mentioned here—truthfulness, mercy, austerity and charity—are universal, nonsectarian aspects of pious life. In the First Canto of Çrémad-Bhägavatam, the fourth leg of religion is listed as cleanliness. According to Çréla Viçvanätha Cakravarté Öhäkura, this is an alternative definition of the word dänam in the present context. SB 12.3.19 TEXT 19 TEXT santuñöäù karuëä maiträù çäntä däntäs titikñavaù ätmärämäù sama-dåçaù präyaçaù çramaëä janäù SYNONYMS santuñöäù—self-satisfied; karuëäù—merciful; maiträù—friendly; çäntäù—pacified; däntäù—self-controlled; titikñavaù—tolerant; ätma-ärämäù—enthused from within; sama-dåçaù—possessed of equal vision; präyaçaù—for the most part; çramaëäù—endeavoring diligently (for self-realization); janäù—the people. TRANSLATION The people of Satya-yuga are for the most part self-satisfied, merciful, friendly to all, peaceful, sober and tolerant. They take their pleasure from within, see all things equally and always endeavor diligently for spiritual perfection. PURPORT Sama-darçana, equal vision, is based on the perception of the Supreme Spirit behind all material variety and within all living entities. SB 12.3.20 TEXT 20 TEXT tretäyäà dharma-pädänäà turyäàço héyate çanaiù adharma-pädair anåta- hiàñäsantoña-vigrahaiù SYNONYMS tretäyäm—in the second age; dharma-pädänäm—of the legs of religion; turya—one fourth; aàçaù—part; héyate—is lost; çanaiù—gradually; adharma-pädaiù—by the legs of irreligion; anåta—by falsity; hiàsä—violence; asantoña—dissatisfaction; vigrahaiù—and quarrel. TRANSLATION In Tretä-yuga each leg of religion is gradually reduced by one quarter by the influence of the four pillars of irreligion—lying, violence, dissatisfaction and quarrel. PURPORT By falsity truth is diminished, by violence mercy is diminished, by dissatisfaction austerity is diminished, and by quarrel charity and cleanliness are diminished. SB 12.3.21 TEXT 21 TEXT tadä kriyä-tapo-niñöhä näti-hiàsrä na lampaöäù trai-vargikäs trayé-våddhä varëä brahmottarä nåpa SYNONYMS tadä—then (in the Tretä age); kriyä—to ritualistic ceremonies; tapaù—and to penances; niñöhäù—devoted; na ati-hiàsräù—not excessively violent; na lampaöäù—not wantonly desiring sense gratification; trai-vargikäù—interested in the three principles of religiosity, economic development and sense gratification; trayé—by the three Vedas; våddhäù—made prosperous; varëäù—the four classes of society; brahma-uttaräù—mostly brähmaëas; nåpa—O King. TRANSLATION In the Tretä age people are devoted to ritual performances and severe austerities. They are not excessively violent or very lusty after sensual pleasure. Their interest lies primarily in religiosity, economic development and regulated sense gratification, and they achieve prosperity by following the prescriptions of the three Vedas. Although in this age society evolves into four separate classes, O King, most people are brähmaëas. SB 12.3.22 TEXT 22 TEXT tapaù-satya-dayä-däneñv ardhaà hrasvati dväpare hiàsätuñöy-anåta-dveñair dharmasyädharma-lakñaëaiù SYNONYMS tapaù—of austerity; satya—truth; dayä—mercy; däneñu—and charity; ardham—one half; hrasvati—diminishes; dväpare—in the age of Dväpara; hiàsä—by violence; atuñöi—dissatisfaction; anåta—untruth; dveñaiù—and hatred; dharmasya—of religion; adharma-lakñaëaiù—by the qualities of irreligion. TRANSLATION In Dväpara-yuga the religious qualities of austerity, truth, mercy and charity are reduced to one half by their irreligious counterparts—dissatisfaction, untruth, violence and enmity. SB 12.3.23 TEXT 23 TEXT yaçasvino mahä-çéläù svädhyäyädhyayane ratäù ädhyäù kuöumbino håñöä varëäù kñatra-dvijottaräù SYNONYMS yaçasvinaù—eager for glory; mahä-çéläù—noble; svädhyäya-adhyayane—in study of the Vedic literature; ratäù—absorbed; äòhyäù—endowed with opulence; kuöumbinaù—having large families; håñöäù—joyful; varëäù—the four classes of society; kñatra-dvija-uttaräù—represented mostly by the kñatriyas and brähmaëas. TRANSLATION In the Dväpara age people are interested in glory and are very noble. They devote themselves to the study of the Vedas, possess great opulence, support large families and enjoy life with vigor. Of the four classes, the kñatriyas and brähmaëas are most numerous. SB 12.3.24 TEXT 24 TEXT kalau tu dharma-pädänäà turyäàço ’dharma-hetubhiù edhamänaiù kñéyamäëo hy ante so ’pi vinaìkñyati SYNONYMS kalau—in the age of Kali; tu—and; dharma-pädänäm—of the legs of religion; turya-aàçaù—one fourth; adharma—of irreligion; hetubhiù—by the principles; edhamänaiù—which are increasing; kñéyamäëaù—decreasing; hi—indeed; ante—in the end; saù—that one quarter; api—also; vinaìkñyati—will be destroyed. TRANSLATION In the age of Kali only one fourth of the religious principles remains. That last remnant will continuously be decreased by the ever-increasing principles of irreligion and will finally be destroyed. SB 12.3.25 TEXT 25 TEXT tasmin lubdhä duräcärä nirdayäù çuñka-vairiëaù durbhagä bhüri-tarñäç ca çüdra-däsottaräù prajäù SYNONYMS tasmin—in that age; lubdhäù—greedy; duräcäräù—ill-behaved; nirdayäù—merciless; çuñka-vairiëaù—prone to useless quarrel; durbhagäù—unfortunate; bhüri-tarñäù—obsessed by many kinds of hankering; ca—and; çüdra-däsa-uttaräù—predominantly low-class laborers and barbarians; prajäù—the people. TRANSLATION In the Kali age people tend to be greedy, ill-behaved and merciless, and they fight one another without good reason. Unfortunate and obsessed with material desires, the people of Kali-yuga are almost all çüdras and barbarians. PURPORT In this age, we can already observe that most people are laborers, clerks, fishermen, artisans or other kinds of workers within the çüdra category. Enlightened devotees of God and noble political leaders are extremely scarce, and even independent businessmen and farmers are a vanishing breed as huge business conglomerates increasingly convert them into subservient employees. Vast regions of the earth are already populated by barbarians and semibarbarous peoples, making the entire situation dangerous and bleak. The Kåñëa consciousness movement is empowered to rectify the current dismal state of affairs. It is the only hope for the ghastly age called Kali-yuga. SB 12.3.26 TEXT 26 TEXT sattvaà rajas tama iti dåçyante puruñe guëäù käla-saïcoditäs te vai parivartanta ätmani SYNONYMS sattvam—goodness; rajaù—passion; tamaù—ignorance; iti—thus; dåçyante—are seen; puruñe—in a person; guëäù—the modes of material nature; käla-saïcoditäù—impelled by time; te—they; vai—indeed; parivartante—undergo permutation; ätmani—within the mind. TRANSLATION The material modes—goodness, passion and ignorance—whose permutations are observed within a person’s mind, are set into motion by the power of time. PURPORT The four ages described in these verses are manifestations of various modes of material nature. The age of truth, Satya-yuga, manifests the predominance of material goodness, and Kali-yuga manifests the predominance of ignorance. According to Çréla Viçvanätha Cakravarté Öhäkura, within each age the other three ages occasionally manifest as sub-ages. Thus even within Satya-yuga a demon in the mode of ignorance may appear, and within the age of Kali the highest religious principles may flourish for some time. As described in Çrémad-Bhägavatam, the three modes of nature are present everywhere and in everything, but the predominant mode, or combination of modes, determines the general character of any material phenomenon. In each age, therefore, the three modes are present in varying proportions. The particular age represented by goodness (Satya), passion (Tretä), passion and ignorance (Dväpara) or ignorance (Kali) exists within each of the other ages as a subfactor. SB 12.3.27 TEXT 27 TEXT prabhavanti yadä sattve mano-buddhéndriyäëi ca tadä kåta-yugaà vidyäj jïäne tapasi yad ruciù SYNONYMS prabhavanti—they are predominantly manifest; yadä—when; sattve—in the mode of goodness; manaù—the mind; buddhi—intelligence; indriyäëi—senses; ca—and; tadä—then; kåta-yugam—the age of Kåta; vidyät—should be understood; jïäne—in knowledge; tapasi—and austerity; yat—when; ruciù—pleasure. TRANSLATION When the mind, intelligence and senses are solidly fixed in the mode of goodness, that time should be understood as Satya-yuga, the age of truth. People then take pleasure in knowledge and austerity. PURPORT The word kåta means “performed” or “executed.” Thus in the age of truth all religious duties are duly performed, and people take great pleasure in spiritual knowledge and austerity. Even in the Kali-yuga, those who are situated in the mode of goodness take pleasure in the cultivation of spiritual knowledge and the regulated performance of austerity. This sublime state of existence is possible for one who has conquered sex desire. SB 12.3.28 TEXT 28 TEXT yadä karmasu kämyeñu bhaktir yaçasi dehinäm tadä tretä rajo-våttir iti jänéhi buddhiman SYNONYMS yadä—when; karmasu—in duties; kämyeñu—based on selfish desire; bhaktiù—devotion; yaçasi—in honor; dehinäm—of the embodied souls; tadä—then; tretä—the age of Tretä; rajaù-våttiù—predominated by activities in the mode of passion; iti—thus; jänéhi—you should understand; buddhi-man—O intelligent King Parékñit. TRANSLATION O most intelligent one, when the conditioned souls are devoted to their duties but have ulterior motives and seek personal prestige, you should understand such a situation to be the age of Tretä, in which the functions of passion are prominent. SB 12.3.29 TEXT 29 TEXT yadä lobhas tv asantoño mäno dambho ’tha matsaraù karmaëäà cäpi kämyänäà dväparaà tad rajas-tamaù SYNONYMS yadä—when; lobhaù—greed; tu—indeed; asantoñaù—dissatisfaction; mänaù—false pride; dambhaù—hypocrisy; atha—and; matsaraù—envy; karmaëäm—of activities; ca—and; api—also; kämyänäm—selfish; dväparam—the age of Dväpara; tat—that; rajaù-tamaù—predominated by a mixture of the modes of passion and ignorance. TRANSLATION When greed, dissatisfaction, false pride, hypocrisy and envy become prominent, along with attraction for selfish activities, such a time is the age of Dväpara, dominated by the mixed modes of passion and ignorance. SB 12.3.30 TEXT 30 TEXT yadä mäyänåtaà tandrä nidrä hiàsä viñädanam çoka-mohau bhayaà dainyaà sa kalis tämasaù småtaù SYNONYMS yadä—when; mäyä—deceit; anåtam—false speech; tandrä—sloth; nidrä—sleep and intoxication; hiàsä—violence; viñädanam—depression; çoka—lamentation; mohau—and delusion; bhayam—fear; dainyam—poverty; saù—that; kaliù—the age of Kali; tämasaù—in the mode of ignorance; småtaù—is considered. TRANSLATION When there is a predominance of cheating, lying, sloth, sleepiness, violence, depression, lamentation, bewilderment, fear and poverty, that age is Kali, the age of the mode of ignorance. PURPORT In Kali-yuga, people are almost exclusively devoted to gross materialism, with hardly any affinity for self-realization. SB 12.3.31 TEXT 31 TEXT tasmät kñudra-dåço martyäù kñudra-bhägyä mahäçanäù kämino vitta-hénäç ca svairiëyaç ca striyo ’satéù SYNONYMS tasmät—due to these qualities of the age of Kali; kñudra-dåçaù—shortsighted; martyäù—human beings; kñudra-bhägyäù—unfortunate; mahä-açanäù—excessive in their eating habits; käminaù—full of lust; vitta-hénäù—lacking wealth; ca—and; svairiëyaù—independent in their social dealings; ca—and; striyaù—the women; asatéù—unchaste. TRANSLATION Because of the bad qualities of the age of Kali, human beings will become shortsighted, unfortunate, gluttonous, lustful and poverty-stricken. The women, becoming unchaste, will freely wander from one man to the next. PURPORT In the age of Kali certain pseudointellectuals, seeking individual freedom, support sexual promiscuity. In fact, identification of the self with the body and the pursuit of “individual freedom” in the body rather than in the soul are signs of the most dismal ignorance and slavery to lust. When women are unchaste, many children are born out of wedlock as products of lust. These children grow up in psychologically unfavorable circumstances, and a neurotic, ignorant society arises. Symptoms of this are already manifest throughout the world. SB 12.3.32 TEXT 32 TEXT dasyütkåñöä janapadä vedäù päñaëòa-düñitäù räjänaç ca prajä-bhakñäù çiçnodara-parä dvijäù SYNONYMS dasyu-utkåñöäù—predominated by thieves; jana-padäù—the populated places; vedäù—the Vedic scriptures; päñaëòa—by atheists; düñitäù—contaminated; räjänaù—the political leaders; ca—and; prajä-bhakñäù—consuming the populace; çiçna-udara—to the genitals and belly; paräù—dedicated; dvijäù—the brähmaëas. TRANSLATION Cities will be dominated by thieves, the Vedas will be contaminated by speculative interpretations of atheists, political leaders will virtually consume the citizens, and the so-called priests and intellectuals will be devotees of their bellies and genitals. PURPORT Many large cities are unsafe at night. For example, it is understood that no sane person will walk in New York’s Central Park at night because he knows he will almost certainly be mugged. Apart from ordinary thieves, who abound in this age, large cities are filled with cutthroat businessmen, who enthusiastically convince people to purchase and consume useless or even harmful products. It has been well documented that beef, tobacco, liquor and many other modern products destroy one’s physical health, what to speak of mental health, and yet modern capitalists do not hesitate to use every psychological trick in the book to convince people to consume these things. Modern cities are full of mental and atmospheric pollution, and even ordinary citizens are finding them unbearable. This verse also points out that the teachings of the Vedic scriptures will be distorted in this age. Great universities teach courses on Hinduism in which Indian religion, despite limitless evidence to the contrary, is described as polytheistic and leading to an impersonal salvation. In fact, all Vedic literature is a unified whole, as stated by Lord Kåñëa Himself in Bhagavad-gétä (15.15): vedaiç ca sarvair aham eva vedyaù “By all the Vedas I [Kåñëa] am to be known.” All Vedic literature is meant for enlightening us about the Supreme Personal Absolute Truth—Viñëu, or Kåñëa. Although known by many names and appearing in many forms, God is a single absolute entity, and He is a person. But this true Vedic understanding is hidden in the Kali-yuga. In this verse Çukadeva astutely observes that “political leaders will virtually consume the citizens, and the so-called priests and intellectuals will be devotees of their bellies and genitals.” How sadly true this statement is. SB 12.3.33 TEXT 33 TEXT avratä baöavo ’çaucä bhikñavaç ca kuöumbinaù tapasvino gräma-väsä nyäsino ’tyartha-lolupäù SYNONYMS avratäù—failing to execute their vows; baöavaù—the brahmacärés; açaucäù—unclean; bhikñavaù—prone to begging; ca—and; kuöumbinaù—the householders; tapasvinaù—those who have gone to the forest for austerities; gräma-väsäù—village residents; nyäsinaù—the sannyäsés; atyartha-lolupäù—excessively greedy for wealth. TRANSLATION The brahmacärés will fail to execute their vows and become generally unclean, the householders will become beggars, the vänaprasthas will live in the villages, and the sannyäsés will become greedy for wealth. PURPORT Brahmacarya, celibate student life, is practically nonexistent in the age of Kali. In America, many boys’ schools have become coeducational because young men frankly refuse to live without the constant companionship of lusty young girls. Also, we have personally observed throughout the Western world that student residences are among the dirtiest places on earth, as predicted here by the word açaucäù. Concerning householder beggars, when devotees of the Lord go door to door distributing transcendental literature and requesting donations for the propagation of God’s glories, irritated householders commonly reply, “Someone should give me a donation.” Householders in Kali-yuga are not charitable. Instead, because of their miserly mentality, they become irritated when spiritual mendicants approach them. In Vedic culture, at the age of fifty, couples retire to sacred places for austere life and spiritual perfection. In countries like America, however, retirement cities have been constructed wherein elderly people can make fools of themselves by wasting the last years of their lives playing golf, ping-pong and shuffleboard and by engaging in pathetic attempts at love affairs even while their bodies are horribly rotting and their minds are growing senile. This shameless abuse of the venerable last years of life denotes a stubborn unwillingness to acknowledge the actual purpose of human life and is certainly an offense against God. The words nyäsino ’tyartha-lolupäù indicate that charismatic religious leaders, and even those who are not charismatic, will proclaim themselves prophets, saints and incarnations to cheat the innocent public and fatten their bank accounts. Therefore the International Society for Krishna Consciousness is working arduously to establish bona fide celibate student life, religious householder life, dignified and progressive retirement, and genuine spiritual leadership for the entire world. Today, May 9, 1982, in the sensual city of Rio de Janeiro, Brazil, we have awarded sannyäsa, the renounced order of life, to three young men, two Brazilians and one American, with the sincere hope that they will faithfully execute the rigid vows of renounced life and provide authentic spiritual leadership in South America. SB 12.3.34 TEXT 34 TEXT hrasva-käyä mahähärä bhüry-apatyä gata-hriyaù çaçvat kaöuka-bhäñiëyaç caurya-mäyoru-sähasäù SYNONYMS hrasva-käyäù—having dwarfed bodies; mahä-ähäräù—eating too much; bhüri-apatyäù—having many children; gata-hriyaù—losing their shyness; çaçvat—constantly; kaöuka—harshly; bhäñiëyaù—speaking; caurya—exhibiting the tendencies of thievery; mäyä—deceit; uru-sähasäù—and great audacity. TRANSLATION Women will become much smaller in size, and they will eat too much, have more children than they can properly take care of, and lose all shyness. They will always speak harshly and will exhibit qualities of thievery, deceit and unrestrained audacity. SB 12.3.35 TEXT 35 TEXT paëayiñyanti vai kñudräù kiräöäù küöa-käriëaù anäpady api maàsyante värtäà sädhu jugupsitäm SYNONYMS paëayiñyanti—will engage in commerce; vai—indeed; kñudräù—petty; kiräöäù—the merchants; küöa-käriëaù—indulging in cheating; anäpadi—when there is no emergency; api—even; maàsyante—people will consider; värtäm—an occupation; sädhu—good; jugupsitäm—which is actually contemptible. TRANSLATION Businessmen will engage in petty commerce and earn their money by cheating. Even when there is no emergency, people will consider any degraded occupation quite acceptable. PURPORT Although other occupations are available, people do not hesitate to work in coal mines, slaughterhouses, steel mills, deserts, floating oil rigs, submarines and other equally abominable situations. As also mentioned here, businessmen will consider cheating and lying to be a perfectly respectable way to do business. These are all symptoms of the age of Kali. SB 12.3.36 TEXT 36 TEXT patià tyakñyanti nirdravyaà bhåtyä apy akhilottamam bhåtyaà vipannaà patayaù kaulaà gäç cäpayasvinéù SYNONYMS patim—a master; tyakñyanti—they will abandon; nirdravyam—lacking property; bhåtyäù—servants; api—even; akhila-uttamam—most excellent in personal qualities; bhåtyam—a servant; vipannam—incapacitated; patayaù—masters; kaulam—belonging to the family for generations; gäù—cows; ca—and; apayasvinéù—which have stopped giving milk. TRANSLATION Servants will abandon a master who has lost his wealth, even if that master is a saintly person of exemplary character. Masters will abandon an incapacitated servant, even if that servant has been in the family for generations. Cows will be abandoned or killed when they stop giving milk. PURPORT In India, the cow is considered sacred not because Indian people are primitive worshipers of mythological totems but because Hindus intelligently understand that the cow is a mother. As children, nearly all of us were nourished with cow’s milk, and therefore the cow is one of our mothers. Certainly one’s mother is sacred, and therefore we should not kill the sacred cow. SB 12.3.37 TEXT 37 TEXT pitå-bhrätå-suhåj-jïätén hitvä saurata-sauhådäù nanändå-çyäla-saàvädä dénäù straiëäù kalau naräù SYNONYMS pitå—their fathers; bhrätå—brothers; suhåt—well-wishing friends; jïätén—and immediate relatives; hitvä—giving up; saurata—based on sexual relationships; sauhådäù—their conception of friendship; nanändå—with their wives’ sisters; çyäla—and wives’ brothers; saàvädäù—associating regularly; dénäù—wretched; straiëäù—effeminate; kalau—in Kali-yuga; naräù—the men. TRANSLATION In Kali-yuga men will be wretched and controlled by women. They will reject their fathers, brothers, other relatives and friends and will instead associate with the sisters and brothers of their wives. Thus their conception of friendship will be based exclusively on sexual ties. SB 12.3.38 TEXT 38 TEXT çüdräù pratigrahéñyanti tapo-veñopajévinaù dharmaà vakñyanty adharma-jïä adhiruhyottamäsanam SYNONYMS çüdräù—lowly, common workers; pratigrahéñyanti—will accept religious charity; tapaù—by shows of austerity; veña—and by dressing as mendicants; upajévinaù—earning their living; dharmam—the principles of religion; vakñyanti—will speak about; adharma-jïäù—those who know nothing about religion; adhiruhya—mounting; uttama-äsanam—a high seat. TRANSLATION Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant’s dress. Those who know nothing about religion will mount a high seat and presume to speak on religious principles. PURPORT The epidemic of bogus gurus, swamis, priests and so forth is explicitly described here. SB 12.3.39-40 TEXTS 39–40 TEXT nityaà udvigna-manaso durbhikña-kara-karçitäù niranne bhü-tale räjan anävåñöi-bhayäturäù väso-’nna-päna-çayana- vyaväya-snäna-bhüñaëaiù hénäù piçäca-sandarçä bhaviñyanti kalau prajäù SYNONYMS nityam—constantly; udvigna—agitated; manasaù—their minds; durbhikña—by famine; kara—and taxes; karçitaù—emaciated; niranne—when there is no food to be found; bhü-tale—upon the surface of the earth; räjan—O King Parékñit; anävåñöi—of drought; bhaya—because of fear; äturäù—anxious; väsaù—clothing; anna—food; päna—drink; çayana—rest; vyaväya—sex; snäna—bathing; bhüñaëaiù—and personal ornaments; hénäù—lacking; piçäca-sandarçäù—appearing just like ghostly demons; bhaviñyanti—they will become; kalau—in the age of Kali; prajäù—the people. TRANSLATION In the age of Kali, people’s minds will always be agitated. They will become emaciated by famine and taxation, my dear King, and will always be disturbed by fear of drought. They will lack adequate clothing, food and drink, will be unable to properly rest, have sex or bathe themselves, and will have no ornaments to decorate their bodies. In fact, the people of Kali-yuga will gradually come to appear like ghostly, haunted creatures. PURPORT The symptoms described here are already prevalent in many countries of the world and will gradually spread to other places engulfed by impiety and materialism. SB 12.3.41 TEXT 41 TEXT kalau käkiëike ’py arthe vigåhya tyakta-sauhådäù tyakñyanti ca priyän präëän haniñyanti svakän api SYNONYMS kalau—in the age of Kali; käkiëike—of a small coin; api—even; arthe—for the sake; vigåhya—developing enmity; tyakta—abandoning; sauhådäù—friendly relations; tyakñyanti—they will reject; ca—and; priyän—dear; präëän—their own lives; haniñyanti—they will kill; svakän—their own relatives; api—even. TRANSLATION In Kali-yuga men will develop hatred for each other even over a few coins. Giving up all friendly relations, they will be ready to lose their own lives and kill even their own relatives. SB 12.3.42 TEXT 42 TEXT na rakñiñyanti manujäù sthavirau pitaräv api puträn bhäryäà ca kula-jäà kñudräù çiçnodaraà-bharäù SYNONYMS na rakñiñyanti—they will not protect; manujäù—men; sthavirau—elderly; pitarau—parents; api—even; puträn—children; bhäryäm—wife; ca—also; kula-jäm—born of a proper family; kñudräù—petty; çiçna-udaram—their genitals and belly; bharäù—simply maintaining. TRANSLATION Men will no longer protect their elderly parents, their children or their respectable wives. Thoroughly degraded, they will care only to satisfy their own bellies and genitals. PURPORT In this age many people are already sending their elderly parents away to lonely, and often bizarre, old-age homes, although the elderly parents spent their entire lives serving their children. Young children are also tormented in many ways in this age. Suicide among children has increased dramatically in recent years because they are being born not to loving, religious parents but to degraded, selfish men and women. In fact, children are often born because a birth-control pill, a prophylactic or some other contraceptive device malfunctioned. Under such conditions, it is very difficult nowadays for parents to morally guide their children. Generally ignorant of spiritual science, parents cannot lead their children on the path of liberation and thus fail to fulfill their primary responsibility in family life. As predicted in this verse, adultery has become common, and people in general are extremely concerned with eating and sex, which they consider far more important than knowing the Absolute Truth. SB 12.3.43 TEXT 43 TEXT kalau na räjan jagatäà paraà guruà tri-loka-näthänata-päda-paìkajam präyeëa martyä bhagavantam acyutaà yakñyanti päñaëòa-vibhinna-cetasaù SYNONYMS kalau—in the age of Kali; na—not; räjan—O King; jagatäm—of the universe; param—the supreme; gurum—spiritual master; tri-loka—of the three worlds; nätha—by the various masters; änata—bowed down to; päda-paìkajam—whose lotus feet; präyeëa—for the most part; martyäù—human beings; bhagavantam—the Personality of Godhead; acyutam—Lord Acyuta; yakñyanti—they will offer sacrifice; päñaëòa—by atheism; vibhinna—diverted; cetasaù—their intelligence. TRANSLATION O King, in the age of Kali people’s intelligence will be diverted by atheism, and they will almost never offer sacrifice to the Supreme Personality of Godhead, who is the supreme spiritual master of the universe. Although the great personalities who control the three worlds all bow down to the lotus feet of the Supreme Lord, the petty and miserable human beings of this age will not do so. PURPORT The impulse to find the Absolute Truth, the source of all existence, has motivated philosophers, theologians and other intellectuals of various persuasions since time immemorial, and continues to do so today. However, soberly analyzing the ever-increasing plurality of so-called philosophies, religions, paths, ways of life and so on, we find that in almost all cases the ultimate objective is something impersonal or formless. But this idea of an impersonal or formless Absolute Truth has serious logical flaws. According to ordinary rules of logic, a particular effect should directly or indirectly embody the attributes, or nature, of its own cause. Thus that which has no personality or activity could hardly be the source of all personality and all activity. Our irrepressible proclivity to philosophize about the ultimate truth often expresses itself through philosophical, scientific and mystical attempts to discover that from which everything emanates. This material world, which is a seemingly limitless network of interactive causes and effects, is certainly not the Absolute Truth, since scientific observation of material elements indicates that the stuff of this world, material energy, is endlessly transformed into different states and shapes. Therefore, one particular instance of material reality cannot be the ultimate source of all other things. We may speculate that matter in some shape or other has always existed. This theory, however, is no longer attractive to modern cosmologists, such as those at the Massachusets Institute of Technology. And even if we do posit that matter has always existed, we still must explain the source of consciousness if we want to satisfy our philosophical impulse toward discovering the Absolute Truth. Although modern empirical fanatics state that nothing is real except matter, everyone commonly experiences that consciousness is not the same kind of substance as a stone, a pencil or water. Awareness itself, in contradistinction to the objects of awareness, is not a physical entity but rather a process of perception and understanding. While there is ample evidence of a systematic interdependent relationship between matter and consciousness, there is no rigid empirical evidence whatsoever that matter is the cause of consciousness. Thus the theory that the material world has always existed and is therefore the ultimate truth does not scientifically or even intuitively explain the source of consciousness, which is the most fundamentally real aspect of our existence. Furthermore, as demonstrated by Dr. Richard Thompson of the State University of New York at Binghamton and confirmed by several Nobel laureates in physics who have praised his work, the laws of nature governing the transformation of matter simply do not contain sufficiently complex information to account for the inconceivable complexity of events taking place within our own bodies and those of other life forms. In other words, not only do the material laws of nature fail to account for the existence of consciousness, but they cannot explain even the interaction of material elements at complex organic levels. Even Socrates, the first great Western philosopher, was disgusted with the attempt to establish ultimate causality in terms of mechanistic principles. The heat and luminosity of the sun’s rays demonstrate to the satisfaction of any rational man that the sun, the source of the rays, is certainly not a dark, cold globe but rather a reservoir of almost unlimited heat and light. Similarly, the innumerable instances of personality and personal consciousness within creation are more than adequate to demonstrate the existence, somewhere, of an unlimited reservoir of consciousness and personal behavior. In his dialogue Philebus, the Greek philosopher Plato argued that just as the material elements in our body are derived from a vast reservoir of material elements existing within the universe, our rational intelligence is also derived from a great cosmic intelligence existing within the universe, and this supreme intelligence is God, the creator. Unfortunately, in Kali-yuga many leading thinkers cannot understand this and instead deny that the Absolute Truth, the source of our personal consciousness, has consciousness and personality. This is as reasonable as saying that the sun is cold and dark. In Kali-yuga, many people present cheap, stereotyped arguments, such as “If God had a body or personality, He would be limited.” In this inadequate attempt at logic, a qualified term is falsely presented in a universal sense. What really should be said is, “If God had a material body or a material personality like those we have experienced, He would be limited.” But we leave out the qualifying adjective material and make a pseudouniversal assertion, as if we understood the full range, within total reality, of bodies and personality. Bhagavad-gétä, Çrémad-Bhägavatam and other Vedic literatures teach that the transcendental form and personality of the Absolute Truth are unlimited. Clearly, to be truly infinite God must be not only quantitatively but also qualitatively infinite. Unfortunately, in our mechanistic, industrial age we tend to define infinity only in its quantitative sense, and thus we fail to notice that an infinity of personal qualities is a necessary aspect of infinity. In other words, God must have infinite beauty, infinite wealth, infinite intelligence, infinite humor, infinite kindness, infinite anger and so on. Infinite is an absolute, and if anything we observe in this world is not contained, somehow or other, within our conception of the Absolute, then that conception is of something limited and not of the Absolute at all. Only in Kali-yuga are there philosophers foolish enough to proudly define the most absolute of all terms—God—in materialistic, relative ways and then declare themselves enlightened thinkers. No matter how big our brain may be, we should have the common sense to place it at the feet of the Supreme Personality of Godhead. SB 12.3.44 TEXT 44 TEXT yan-nämadheyaà mriyamäëa äturaù patan skhalan vä vivaço gåëan pumän vimukta-karmärgala uttamäà gatià präpnoti yakñyanti na taà kalau janäù SYNONYMS yat—whose; nämadheyam—name; mriyamäëaù—a person who is dying; äturaù—distressed; patan—collapsing; skhalan—voice faltering; vä—or; vivaçaù—helplessly; gåëan—chanting; pumän—a person; vimukta—freed; karma—of fruitive work; argalaù—from the chains; uttamäm—the topmost; gatim—destination; präpnoti—achieves; yakñyanti na—they do not worship; tam—Him, the Personality of Godhead; kalau—in the age of Kali; janäù—people. TRANSLATION Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his fruitive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord. PURPORT You can lead a horse to water, but you cannot make him drink. SB 12.3.45 TEXT 45 TEXT puàsäà kali-kåtän doñän dravya-deçätma-sambhavän sarvän harati citta-stho bhagavän puruñottamaù SYNONYMS puàsäm—of men; kali-kåtän—created by the influence of Kali; doñän—the faults; dravya—objects; deça—space; ätma—and personal nature; sambhavän—based upon; sarvän—all; harati—steals away; citta-sthaù—situated within the heart; bhagavän—the almighty Lord; puruña-uttamaù—the Supreme Person. TRANSLATION In the Kali-yuga, objects, places and even individual personalities are all polluted. The almighty Personality of Godhead, however, can remove all such contamination from the life of one who fixes the Lord within his mind. SB 12.3.46 TEXT 46 TEXT çrutaù saìkértito dhyätaù püjitaç cädåto ’pi vä nåëäà dhunoti bhagavän håt-stho janmäyutäçubham SYNONYMS çrutaù—heard; saìkértitaù—glorified; dhyätaù—meditated upon; püjitaù—worshiped; ca—and; ädåtaù—venerated; api—even; vä—or; nåëäm—of men; dhunoti—cleanses away; bhagavän—the Supreme Personality of Godhead; håt-sthaù—seated within their hearts; janma-ayuta—of thousands of births; açubham—the inauspicious contamination. TRANSLATION If a person hears about, glorifies, meditates upon, worships or simply offers great respect to the Supreme Lord, who is situated within the heart, the Lord will remove from his mind the contamination accumulated during many thousands of lifetimes. SB 12.3.47 TEXT 47 TEXT yathä hemni sthito vahnir durvarëaà hanti dhätu-jam evam ätma-gato viñëur yoginäm açubhäçayam SYNONYMS yathä—just as; hemni—in gold; sthitaù—situated; vahniù—fire; durvarëam—the discoloration; hanti—destroys; dhätu-jam—due to the taint of other metals; evam—in the same way; ätma-gataù—having entered the soul; viñëuù—Lord Viñëu; yoginäm—of the yogés; açubha-äçayam—the dirty mind. TRANSLATION Just as fire applied to gold removes any discoloration caused by traces of other metals, Lord Viñëu within the heart purifies the minds of the yogés. PURPORT Although one may practice the mystic yoga system, his actual spiritual advancement is due to the mercy of the Supreme Lord within the heart; it is not directly the result of his austerity and meditation. If one becomes foolishly proud in the name of yoga, his spiritual position becomes ridiculous. SB 12.3.48 TEXT 48 TEXT vidyä-tapaù-präëa-nirodha-maitré- térthäbhiñeka-vrata-däna-japyaiù nätyanta-çuddhià labhate ’ntarätmä yathä hådi-sthe bhagavaty anante SYNONYMS vidyä—by worship of demigods; tapaù—austerities; präëa-nirodha—exercise of breath control; maitré—compassion; tértha-abhiñeka—bathing in holy places; vrata—strict vows; däna—charity; japyaiù—and chanting of various mantras; na—not; atyanta—complete; çuddhim—purification; labhate—can achieve; antaù-ätmä—the mind; yathä—as; hådi-sthe—when He is present within the heart; bhagavati—the Personality of Godhead; anante—the unlimited Lord. TRANSLATION By one’s engaging in the processes of demigod worship, austerities, breath control, compassion, bathing in holy places, strict vows, charity and chanting of various mantras, one’s mind cannot attain the same absolute purification as that achieved when the unlimited Personality of Godhead appears within one’s heart. SB 12.3.49 TEXT 49 TEXT tasmät sarvätmanä räjan hådi-sthaà kuru keçavam mriyamäëo hy avahitas tato yäsi paräà gatim SYNONYMS tasmät—therefore; sarva-ätmanä—with all endeavor; räjan—O King; hådi-stham—within your heart; kuru—make; keçavam—Lord Keçava; mriyamäëaù—dying; hi—indeed; avahitaù—concentrated; tataù—then; yäsi—you will go; param—to the supreme; gatim—destination. TRANSLATION Therefore, O King, endeavor with all your might to fix the Supreme Lord Keçava within your heart. Maintain this concentration upon the Lord, and at the time of death you will certainly attain the supreme destination. PURPORT Although the Supreme Lord is always in the heart of every living being, the words hådi-sthaà kuru keçavam indicate that one should endeavor to realize the Lord’s presence there and maintain this awareness at every moment. Parékñit Mahäräja is about to give up this world and is receiving final instructions from his spiritual master, Çukadeva Gosvämé. In the context of the King’s imminent departure, this verse has special significance. SB 12.3.50 TEXT 50 TEXT mriyamäëair abhidhyeyo bhagavän parameçvaraù ätma-bhävaà nayaty aìga sarvätmä sarva-saàçrayaù SYNONYMS mriyamäëaiù—by those who are dying; abhidhyeyaù—meditated upon; bhagavän—the Personality of Godhead; parama-éçvaraù—the Supreme Lord; ätma-bhävam—their own true identity; nayati—leads them to; aìga—my dear King; sarva-ätmä—the Supreme Soul; sarva-saàçrayaù—the shelter of all beings. TRANSLATION My dear King, the Personality of Godhead is the ultimate controller. He is the Supreme Soul and the supreme shelter of all beings. When meditated upon by those about to die, He reveals to them their own eternal spiritual identity. SB 12.3.51 TEXT 51 TEXT kaler doña-nidhe räjann asti hy eko mahän guëaù kértanäd eva kåñëasya mukta-saìgaù paraà vrajet SYNONYMS kaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King; asti—there is; hi—certainly; ekaù—one; mahän—very great; guëaù—good quality; kértanät—by chanting; eva—certainly; kåñëasya—of the holy name of Kåñëa; mukta-saìgaù—liberated from material bondage; param—to the transcendental spiritual kingdom; vrajet—one can go. TRANSLATION My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. PURPORT After mentioning the innumerable faults of this age of Kali, Çukadeva Gosvämé now mentions its one brilliant aspect. Just as one powerful king can kill innumerable thieves, one brilliant spiritual quality can destroy all the contamination of this age. It is impossible to overestimate the importance of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, especially in this fallen age. SB 12.3.52 TEXT 52 TEXT kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù dväpare paricaryäyäà kalau tad dhari-kértanät SYNONYMS kåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on Lord Viñëu; tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by performing sacrifices; dväpare—in the age of Dväpara; paricaryäyäm—by worshiping the lotus feet of Kåñëa; kalau—in the age of Kali; tat—that same result (can be achieved); hari-kértanät—simply by chanting the Hare Kåñëa mahä-mantra. TRANSLATION Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra. PURPORT A similar verse is found in the Viñëu Puräëa (6.2.17), and also in the Padma Puräëa (Uttara-khaëòa 72.25) and the Båhan-näradéya Puräëa (38.97): dhyäyan kåte yajan yajïais tretäyäà dväpare ’rcayan yad äpnoti tad äpnoti kalau saìkértya keçavam “Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretä-yuga, and by the worship of Lord Kåñëa’s lotus feet in Dväpara-yuga is obtained in the age of Kali simply by glorifying the name of Lord Keçava.” Çréla Jéva Gosvämé has further quoted from the Brahma-vaivarta Puräëa concerning the degraded condition of people in Kali-yuga: ataù kalau tapo-yoga- vidyä-yajïädikäù kriyäù säìgä bhavanti na kåtäù kuçalair api dehibhiù “Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on, along with their various subsidiary functions, are not properly carried out, even by the most expert embodied souls. Çréla Jéva Gosvämé has also cited the Cäturmäsya-mähätmya of the Skanda Puräëa concerning the necessity of chanting Hare Kåñëa in this age: tathä caivottamaà loke tapaù çré-hari-kértanam kalau yuge viçeñeëa viñëu-prétyai samäcaret “In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Çré Hari. Especially in the age of Kali, one can satisfy the Supreme Lord Viñëu by performing saìkértana.’’ In conclusion, massive propaganda should be made all over the world to induce people to chant the Hare Kåñëa mantra, by which human society can be rescued from the dangerous ocean of the age of Kali. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Third Chapter, of the Çrémad-Bhägavatam, entitled “The Bhümi-gétä.” SB 12.4: The Four Categories of Universal Annihilation CHAPTER FOUR The Four Categories of Universal Annihilation SB 12.4 Summary This chapter discusses the four kinds of annihilation (constant, occasional, material and final) and the chanting of the holy name of Lord Hari, which is the only means of stopping the cycle of material life. One thousand cycles of four ages constitute one day of Brahmä, and each day of Brahmä, called a kalpa, contains within it the lifetimes of fourteen Manus. The duration of Brahmä’s night is the same as that of his day. During his night Brahmä sleeps, and the three planetary systems meet destruction; this is the naimittika, or occasional, annihilation. When Brahmä’s life span of one hundred years is finished, there occurs the präkåtika, or total material, annihilation. At that time the seven elements of material nature, beginning with the mahat, and the entire universal egg composed of them are destroyed. When a person achieves knowledge of the Absolute, he understands factual reality. He perceives the entire created universe as separate from the Absolute and therefore unreal. That is called the ätyantika, or final, annihilation (liberation). At every moment time invisibly transforms the bodies of all created beings and all other manifestations of matter. This process of transformation causes the living entity to undergo the constant annihilation of birth and death. Those possessed of subtle vision state that all creatures, including Brahmä himself, are always subject to generation and annihilation. Material life means subjugation to birth and death, or generation and annihilation. The only boat suitable for crossing the ocean of material existence, which is otherwise impossible to cross, is the boat of submissive hearing of the nectarean pastimes of the Supreme Personality of Godhead. SB 12.4.1 TEXT 1 TEXT çré-çuka uväca kälas te paramäëv-ädir dvi-parärdhävadhir nåpa kathito yuga-mänaà ca çåëu kalpa-layäv api SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; kälaù—time; te—to you; parama-aëu—(the smallest fraction of time measured in terms of) the indivisible atom; ädiù—beginning with; dvi-para-ardha—the two halves of Brahmä’s total life span; avadhiù—culminating in; nåpa—O King Parékñit; kathitaù—has been described; yuga-mänam—the duration of the millennia; ca—and; çåëu—now hear; kalpa—Brahmä’s day; layau—annihilation; api—also. TRANSLATION Çukadeva Gosvämé said: My dear King, I have already described to you the measurements of time, beginning from the smallest fraction measured by the movement of a single atom up to the total life span of Lord Brahmä. I have also discussed the measurement of the different millennia of universal history. Now hear about the time of Brahmä’s day and the process of annihilation. SB 12.4.2 TEXT 2 TEXT catur-yuga-sahasraà tu brahmaëo dinam ucyate sa kalpo yatra manavaç caturdaça viçäm-pate SYNONYMS catuù-yuga—four ages; sahasram—one thousand; tu—indeed; brahmaëaù—of Lord Brahmä; dinam—the day; ucyate—is said; saù—that; kalpaù—a kalpa; yatra—in which; manavaù—original progenitors of mankind; caturdaça—fourteen; viçäm-pate—O King. TRANSLATION One thousand cycles of four ages constitute a single day of Brahmä, known as a kalpa. In that period, O King, fourteen Manus come and go. SB 12.4.3 TEXT 3 TEXT tad-ante pralayas tävän brähmé rätrir udähåtä trayo lokä ime tatra kalpante pralayäya hi SYNONYMS tat-ante—after those (thousand cycles of ages); pralayaù—the annihilation; tävän—of the same duration; brähmé—of Brahmä; rätriù—the nighttime; udähåtä—is described; trayaù—the three; lokäù—worlds; ime—these; tatra—at that time; kalpante—are prone; pralayäya—to annihilation; hi—indeed. TRANSLATION After one day of Brahmä, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction. SB 12.4.4 TEXT 4 TEXT eña naimittikaù proktaù pralayo yatra viçva-såk çete ’nantäsano viçvam ätmasät-kåtya cätma-bhüù SYNONYMS eñaù—this; naimittikaù—occasional; proktaù—is said; pralayaù—annihilation; yatra—in which; viçva-såk—the creator of the universe, the Supreme Lord, Näräyaëa; çete—lies down; ananta-äsanaù—upon the snake-bed of Ananta Çeña; viçvam—the universe; ätma-sät-kåtya—absorbing within Himself; ca—also; ätma-bhüù—Lord Brahmä. TRANSLATION This is called the naimittika, or occasional, annihilation, during which the original creator, Lord Näräyaëa, lies down upon the bed of Ananta Çeña and absorbs the entire universe within Himself while Lord Brahmä sleeps. SB 12.4.5 TEXT 5 TEXT dvi-parärdhe tv atikränte brahmaëaù parameñöhinaù tadä prakåtayaù sapta kalpante pralayäya vai SYNONYMS dvi-parärdhe—two parärdhas; tu—and; atikränte—when they have become completed; brahmaëaù—of Lord Brahmä; parame-sthinaù—the most highly situated living entity; tadä—then; prakåtayaù—the elements of nature; sapta—seven; kalpante—are subject; pralayäya—to destruction; vai—indeed. TRANSLATION When the two halves of the lifetime of Lord Brahmä, the most elevated created being, are complete, the seven basic elements of creation are annihilated. SB 12.4.6 TEXT 6 TEXT eña präkåtiko räjan pralayo yatra léyate aëòa-koñas tu saìghäto vighäöa upasädite SYNONYMS eñaù—this; präkåtikaù—of the elements of material nature; räjan—O King Parékñit; pralayaù—the annihilation; yatra—in which; léyate—is dissolved; aëòa-koñaù—the egg of the universe; tu—and; saìghäöaù—the amalgamation; vighäte—the cause of its disruption; upasädite—being encountered. TRANSLATION O King, upon the annihilation of the material elements, the universal egg, comprising the elemental amalgamation of creation, is confronted with destruction. PURPORT It is significant that Çukadeva Gosvämé, the spiritual master of King Parékñit, is broadly discussing cosmic annihilation just before the death of his disciple. By attentively hearing the story of universal destruction, one can easily understand one’s personal departure from this temporary world to be an insignificant incident within the gigantic scope of the total material manifestation. By his deep and relevant discussions of the creation of God, Çukadeva Gosvämé, as an ideal spiritual master, is preparing his disciple for the moment of death. SB 12.4.7 TEXT 7 TEXT parjanyaù çata-varñäëi bhümau räjan na varñati tadä niranne hy anyonyaà bhakñyamäëäù kñudhärditäù kñayaà yäsyanti çanakaiù kälenopadrutäù prajäù SYNONYMS parjanyaù—the clouds; çata-varñäëi—for one hundred years; bhümau—upon the earth; räjan—my dear King; na varñati—will not give rain; tadä—then; niranne—with the coming of famine; hi—indeed; anyonyam—one another; bhakñyamäëäù—eating; kñudhä—by hunger; arditäù—distressed; kñayam—to destruction; yäsyanti—they go; çanakaiù—gradually; kälena—by the force of time; upadrutäù—confounded; prajäù—the people. TRANSLATION As annihilation approaches, O King, there will be no rain upon the earth for one hundred years. Drought will lead to famine, and the starving populace will literally consume one another. The inhabitants of the earth, bewildered by the force of time, will gradually be destroyed. SB 12.4.8 TEXT 8 TEXT sämudraà daihikaà bhaumaà rasaà säàvartako raviù raçmibhiù pibate ghoraiù sarvaà naiva vimuïcati SYNONYMS sämudram—of the ocean; daihikam—of living bodies; bhaumam—of the earth; rasam—the juice; säàvartakaù—annihilating; raviù—the sun; raçmibhiù—with its rays; pibate—drinks up; ghoraiù—which are terrible; sarvam—all; na—nothing; eva—even; vimuïcati—gives. TRANSLATION The sun in its annihilating form will drink up with its terrible rays all the water of the ocean, of living bodies and of the earth itself. But the devastating sun will not give any rain in return. SB 12.4.9 TEXT 9 TEXT tataù saàvartako vahniù saìkarñaëa-mukhotthitaù dahaty anila-vegotthaù çünyän bhü-vivarän atha SYNONYMS tataù—then; saàvartakaù—of destruction; vahniù—the fire; saìkarñaëa—of the Supreme Lord, Saìkarñaëa; mukha—from the mouth; utthitaù—arisen; dahati—burns; anila-vega—by the force of the wind; utthaù—raised; çünyän—empty; bhü—of the planets; vivarän—the crevices; atha—after that. TRANSLATION Next the great fire of annihilation will flare up from the mouth of Lord Saìkarñaëa. Carried by the mighty force of the wind, this fire will burn throughout the universe, scorching the lifeless cosmic shell. SB 12.4.10 TEXT 10 TEXT upary adhaù samantäc ca çikhäbhir vahni-süryayoù dahyamänaà vibhäty aëòaà dagdha-gomaya-piëòa-vat SYNONYMS upari—above; adhaù—and below; samantät—in all directions; ca—and; çikhäbhiù—with the flames; vahni—of the fire; süryayoù—and of the sun; dahyamänam—being burned; vibhäti—glows; aëòam—the egg of the universe; dagdha—burned; go-maya—of cow dung; piëòa-vat—like a ball. TRANSLATION Burned from all sides—from above by the blazing sun and from below by the fire of Lord Saìkarñaëa—the universal sphere will glow like a burning ball of cow dung. SB 12.4.11 TEXT 11 TEXT tataù pracaëòa-pavano varñäëäm adhikaà çatam paraù säàvartako väti dhümraà khaà rajasävåtam SYNONYMS tataù—then; pracaëòa—terrible; pavanaù—a wind; varñäëäm—of years; adhikam—more than; çatam—one hundred; paraù—great; sämvartakaù—causing annihilation; väti—blows; dhümram—gray; kham—the sky; rajasä—with dust; ävåtam—covered. TRANSLATION A great and terrible wind of destruction will begin to blow for more than one hundred years, and the sky, covered with dust, will turn gray. SB 12.4.12 TEXT 12 TEXT tato megha-kuläny aìga citra varëäny anekaçaù çataà varñäëi varñanti nadanti rabhasa-svanaiù SYNONYMS tataù—then; megha-kuläni—the clouds; aìga—my dear King; citra-varëäni—of various colors; anekaçaù—numerous; çatam—one hundred; varñäëi—years; varñanti—they pour down rain; nadanti—they thunder; rabhasa-svanaiù—with tremendous sounds. TRANSLATION After that, O King, groups of multicolored clouds will gather, roaring terribly with thunder, and will pour down floods of rain for one hundred years. SB 12.4.13 TEXT 13 TEXT tata ekodakaà viçvaà brahmäëòa-vivaräntaram SYNONYMS tataù—then; eka-udakam—a single body of water; viçvam—the universe; brahma-aëòa—of the egg of creation; vivara-antaram—within. TRANSLATION At that time, the shell of the universe will fill up with water, forming a single cosmic ocean. SB 12.4.14 TEXT 14 TEXT tadä bhümer gandha-guëaà grasanty äpa uda-plave grasta-gandhä tu påthivé pralayatväya kalpate SYNONYMS tadä—then; bhümeù—of the earth; gandha-guëam—the perceptible quality of fragrance; grasanti—takes away; äpaù—the water; uda-plave—during the flooding; grasta-gandhä—deprived of its fragrance; tu—and; påthivé—the element earth; pralayatväya kalpate—becomes unmanifest. TRANSLATION As the entire universe is flooded, the water will rob the earth of its unique quality of fragrance, and the element earth, deprived of its distinguishing quality, will be dissolved. PURPORT As clearly explained throughout Çrémad-Bhägavatam, the first element, sky, possesses the unique quality of sound. As creation expands, the second element, air, comes into being, and it possesses sound and touch. The third element, fire, possesses sound, touch and form, and the fourth element, water, possesses sound, touch, form and flavor. The earth possesses sound, touch, form, flavor and aroma. As each element loses its unique distinguishing quality, it naturally becomes indistinguishable from the more subtle elements and is thus effectively dissolved as a unique entity. SB 12.4.15-19 TEXTS 15–19 TEXT apäà rasam atho tejas tä léyante ’tha nérasäù grasate tejaso rüpaà väyus tad-rahitaà tadä léyate cänile tejo väyoù khaà grasate guëam sa vai viçati khaà räjaàs tataç ca nabhaso guëam çabdaà grasati bhütädir nabhas tam anu léyate taijasaç cendriyäëy aìga devän vaikäriko guëaiù mahän grasaty ahaìkäraà guëäù sattvädayaç ca tam grasate ’vyäkåtaà räjan guëän kälena coditam na tasya kälävayavaiù pariëämädayo guëäù anädy anantam avyaktaà nityaà käraëam avyayam SYNONYMS apäm—of water; rasam—the taste; atha—then; tejaù—fire; täù—that water; léyante—dissolves; atha—after this; nérasäù—deprived of its quality of taste; grasate—takes away; tejasaù—of fire; rüpam—the form; väyuù—the air; tat-rahitam—deprived of that form; tadä—then; léyate—merges; ca—and; anile—in wind; tejaù—fire; väyoù—of the air; kham—the ether; grasati—takes away; guëam—the perceptible quality (touch); saù—that air; vai—indeed; viçati—enters; kham—the ether; räjan—O King Parékñit; tataù—thereupon; ca—and; nabhasaù—of the ether; guëam—the quality; çabdam—sound; grasate—takes away; bhüta-ädiù—the element of false ego in the mode of ignorance; nabhaù—the ether; tam—into that false ego; anu—subsequently; léyate—merges; taijasaù—false ego in the mode of passion; ca—and; indriyäëi—the senses; aìga—my dear King; devän—the demigods; vaikärikaù—false ego in the mode of goodness; guëaiù—along with the manifest functions (of false ego); mahän—the mahat-tattva; grasati—seizes; ahaìkäram—false ego; guëäù—the basic modes of nature; sattva-ädayaù—goodness, passion and ignorance; ca—and; tam—that mahat; grasate—seizes; avyäkåtam—the unmanifest original form of nature; räjan—O King; guëän—the three modes; kälena—by time; coditam—impelled; na—there are not; tasya—of that unmanifest nature; käla—of time; avayavaiù—by the segments; pariëäma-ädayaù—transformation and the other changes of visible matter (creation, growth and so on); guëäù—such qualities; anädi—without beginning; anantam—without end; avyaktam—unmanifest; nityam—eternal; käraëam—the cause; avyayam—infallible. TRANSLATION The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature—goodness, passion and ignorance. My dear King Parékñit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation. SB 12.4.20-21 TEXTS 20–21 TEXT na yatra väco na mano na sattvaà tamo rajo vä mahad-ädayo ’mé na präëa-buddhéndriya-devatä vä na sanniveçaù khalu loka-kalpaù na svapna-jägran na ca tat suñuptaà na khaà jalaà bhür anilo ’gnir arkaù saàsupta-vac chünya-vad apratarkyaà tan müla-bhütaà padam ämananti SYNONYMS na—not; yatra—wherein; väcaù—speech; na—not; manaù—the mind; na—not; sattvam—the mode of goodness; tamaù—the mode of ignorance; rajaù—the mode of passion; vä—or; mahat—the mahat-tattva; ädayaù—and so on; amé—these elements; na—not; präëa—the vital air; buddhi—intelligence; indriya—the senses; devatäù—and the controlling demigods; vä—or; na—not; sanniveçaù—the particular construction; khalu—indeed; loka-kalpaù—of the arrangement of the planetary systems; na—not; svapna—sleep; jägrat—waking condition; na—not; ca—and; tat—that; suñuptam—deep sleep; na—not; kham—ether; jalam—water; bhüù—earth; anilaù—air; agniù—fire; arkaù—the sun; saàsupta-vat—like one who is fast asleep; çünya-vat—like a void; apratarkyam—inaccessible to logic; tat—that pradhäna; müla-bhütam—serving as the basis; padam—the substance; ämananti—great authorities say. TRANSLATION In the unmanifest stage of material nature, called pradhäna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness—sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhäna is the original substance, it is the actual basis of material creation. SB 12.4.22 TEXT 22 TEXT layaù präkåtiko hy eña puruñävyaktayor yadä çaktayaù sampraléyante vivaçäù käla-vidrutäù SYNONYMS layaù—the annihilation; präkåtikaù—of the material elements; hi—indeed; eñaù—this; puruña—of the Supreme Lord; avyaktayoù—and of His material nature in its unmanifest form; yadä—when; çaktayaù—the energies; sampraléyante—merge totally; vivaçäù—helpless; käla—by time; vidrutäù—disarrayed. TRANSLATION This is the annihilation called präkåtika, during which the energies belonging to the Supreme Person and His unmanifest material nature, disassembled by the force of time, are deprived of their potencies and merge together totally. SB 12.4.23 TEXT 23 TEXT buddhéndriyärtha-rüpeëa jïänaà bhäti tad-äçrayam dåçyatvävyatirekäbhyäm ädy-antavad avastu yat SYNONYMS buddhi—of intelligence; indriya—the senses; artha—and the objects of perception; rüpeëa—in the form; jïänam—the Absolute Truth; bhäti—manifests; tat—of these elements; äçrayam—the basis; dåçyatva—because of being perceived; avyatirekäbhyäm—and because of being nondifferent from its own cause; ädi-anta-vat—which has a beginning and an end; avastu—is insubstantial; yat—whatever. TRANSLATION It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause. PURPORT The word dåçyatva indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal. SB 12.4.24 TEXT 24 TEXT dépaç cakñuç ca rüpaà ca jyotiño na påthag bhavet evaà dhéù khäni mäträç ca na syur anyatamäd åtät SYNONYMS dépaù—a lamp; cakñuù—a perceiving eye; ca—and; rüpam—a perceived form; ca—and; jyotiñaù—from the original element fire; na—not; påthak—distinct; bhavet—are; evam—in the same way; dhéù—intelligence; khäni—the senses; mäträù—the perceptions; ca—and; na syuù—they are not; anyatamät—which is itself completely distinct; åtät—from the reality. TRANSLATION A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically nondifferent from the element fire. In the same way, intelligence, the senses and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them. SB 12.4.25 TEXT 25 TEXT buddher jägaraëaà svapnaù suñuptir iti cocyate mäyä-mätram idaà räjan nänätvaà pratyag-ätmani SYNONYMS buddheù—of intelligence; jägaraëam—waking consciousness; svapnaù—sleep; suñuptiù—deep sleep; iti—thus; ca—and; ucyate—are called; mäyä-mätram—merely illusion; idam—this; räjan—O King; nänätvam—the duality; pratyak-ätmani—experienced by the pure soul. TRANSLATION The three states of intelligence are called waking consciousness, sleep and deep sleep. But, my dear King, the variegated experiences created for the pure living entity by these different states are nothing more than illusion. PURPORT Pure Kåñëa consciousness exists beyond the various stages of material awareness. Just as darkness vanishes in the presence of light, so illusory material intelligence, which is experienced as normal perception, dreaming and deep sleep, completely vanishes in the brilliant presence of pure Kåñëa consciousness, the constitutional condition of every living entity. SB 12.4.26 TEXT 26 TEXT yathä jala-dharä vyomni bhavanti na bhavanti ca brahmaëédaà tathä viçvam avayavy udayäpyayät SYNONYMS yathä—just as; jala-dharäù—the clouds; vyomni—in the sky; bhavanti—are; na bhavanti—are not; ca—and; brahmaëi—within the Absolute Truth; idam—this; tathä—similarly; viçvam—universe; avayavi—having parts; udaya—because of generation; apyayät—and dissolution. TRANSLATION Just as clouds in the sky come into being and are then dispersed by the amalgamation and dissolution of their constituent elements, this material universe is created and destroyed within the Absolute Truth by the amalgamation and dissolution of its elemental, constituent parts. SB 12.4.27 TEXT 27 TEXT satyaà hy avayavaù proktaù sarvävayavinäm iha vinärthena pratéyeran paöasyeväìga tantavaù SYNONYMS satyam—real; hi—because; avayavaù—the ingredient cause; proktaù—is said to be; sarva-avayavinäm—of all constituted entities; iha—in this created world; vinä—apart from; arthena—their manifest product; pratéyeran—they can be perceived; paöasya—of a cloth; iva—as; aìga—my dear King; tantavaù—the threads. TRANSLATION My dear King, it is stated [in the Vedänta-sütra] that the ingredient cause that constitutes any manifested product in this universe can be perceived as a separate reality, just as the threads that make up a cloth can be perceived separately from their product. SB 12.4.28 TEXT 28 TEXT yat sämänya-viçeñäbhyäm upalabhyeta sa bhramaù anyonyäpäçrayät sarvam ädy-antavad avastu yat SYNONYMS yat—whatever; sämänya—in terms of general cause; viçeñäbhyäm—and specific product; upalabhyeta—is experienced; saù—that; bhramaù—is illusion; anyonya—mutual; apäçrayät—because of dependence; sarvam—everything; ädi-anta-vat—subject to beginning and end; avastu—unreal; yat—which. TRANSLATION Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal. PURPORT The nature of a material cause cannot be perceived without perception of the effect. For example, the burning nature of fire cannot be perceived without observing the effect of fire, such as a burning object or ashes. Similarly, the saturating quality of water cannot be understood without observing the effect, a saturated cloth or paper. The organizational power of a man cannot be understood without observing the effect of his dynamic work, namely a solid institution. In this way, not only do effects depend upon their causes, but the perception of the cause also depends upon observation of the effect. Thus both are defined relatively and have a beginning and an end. The conclusion is that all such material causes and effects are essentially temporary and relative, and consequently illusory. The Supreme Personality of Godhead, although the cause of all causes, has no beginning or end. Therefore He is neither material nor illusory. Lord Kåñëa’s opulences and potencies are absolute reality, beyond the interdependence of material cause and effect. SB 12.4.29 TEXT 29 TEXT vikäraù khyäyamäno ’pi pratyag-ätmänam antarä na nirüpyo ’sty aëur api syäc cec cit-sama ätma-vat SYNONYMS vikäraù—the transformation of created existence; khyäyamänaù—appearing; api—although; pratyak-ätmänam—the Supreme Soul; antarä—without; na—not; nirüpyaù—conceivable; asti—is; aëuù—a single atom; api—even; syät—it is so; cet—if; cit-samaù—equally spirit; ätma-vat—remaining as it is, without change. TRANSLATION Although perceived, the transformation of even a single atom of material nature has no ultimate definition without reference to the Supreme Soul. To be accepted as factually existing, something must possess the same quality as pure spirit—eternal, unchanging existence. PURPORT A mirage of water appearing in the desert is actually a manifestation of light; the false appearance of water is a specific transformation of light. That which falsely appears as independent material nature is similarly a transformation of the Supreme Personality of Godhead. Material nature is the external potency of the Lord. SB 12.4.30 TEXT 30 TEXT na hi satyasya nänätvam avidvän yadi manyate nänätvaà chidrayor yadvaj jyotiñor vätayor iva SYNONYMS na—there is no; hi—indeed; satyasya—of the Absolute Truth; nänätvam—duality; avidvän—a person not in true knowledge; yadi—if; manyate—he thinks; nänätvam—the duality; chidrayoù—of the two skies; yadvat—just as; jyotiñoù—of the two celestial lights; vätayoù—of the two winds; iva—as. TRANSLATION There is no material duality in the Absolute Truth. The duality perceived by an ignorant person is like the difference between the sky contained in an empty pot and the sky outside the pot, or the difference between the reflection of the sun in water and the sun itself in the sky, or the difference between the vital air within one living body and that within another body. SB 12.4.31 TEXT 31 TEXT yathä hiraëyaà bahudhä saméyate nåbhiù kriyäbhir vyavahära-vartmasu evaà vacobhir bhagavän adhokñajo vyäkhyäyate laukika-vaidikair janaiù SYNONYMS yathä—just as; hiraëyam—gold; bahudhä—in many forms; saméyate—appears; nåbhiù—to men; kriyäbhiù—in terms of different functions; vyavahära-vartmasu—in ordinary usage; evam—similarly; vacobhiù—in varying terms; bhagavän—the Personality of Godhead; adhokñajaù—the transcendental Lord, who is inconceivable to material senses; vyäkhyäyate—is described; laukika—mundane; vaidikaiù—and Vedic; janaiù—by men. TRANSLATION According to their different purposes, men utilize gold in various ways, and gold is therefore perceived in various forms. In the same way, the Supreme Personality of Godhead, who is inaccessible to material senses, is described in various terms, both ordinary and Vedic, by different types of men. PURPORT All those who are not pure devotees of the Supreme Lord are basically trying to exploit the Lord and His energies. According to their strategy of exploitation, they conceive of and describe the Absolute Truth in various ways. In Bhagavad-gétä and Çrémad-Bhägavatam the Absolute Truth presents Himself as He actually is for the benefit of sincere people who do not foolishly try to conceptually manipulate the Supreme Godhead. SB 12.4.32 TEXT 32 TEXT yathä ghano ’rka-prabhavo ’rka-darçito hy arkäàça-bhütasya ca cakñuñas tamaù evaà tv ahaà brahma-guëas tad-ékñito brahmäàçakasyätmana ätma-bandhanaù SYNONYMS yathä—as; ghanaù—a cloud; arka—of the sun; prabhavaù—the product; arka—by the sun; darçitaù—made visible; hi—indeed; arka—of the sun; aàça-bhütasya—which is the partial expansion; ca—and; cakñuñaù—of the eye; tamaù—darkness; evam—in the same way; tu—indeed; aham—false ego; brahma-guëaù—a quality of the Absolute Truth; tat-ékñitaù—visible through the agency of that Absolute Truth; brahma-aàçakasya—of the partial expansion of the Absolute Truth; ätmanaù—of the jéva soul; ätma-bandhanaù—serving to obstruct perception of the Supreme Soul. TRANSLATION Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth. SB 12.4.33 TEXT 33 TEXT ghano yadärka-prabhavo vidéryate cakñuù svarüpaà ravim ékñate tadä yadä hy ahaìkära upädhir ätmano jijïäsayä naçyati tarhy anusmaret SYNONYMS ghanaù—the cloud; yadä—when; arka-prabhavaù—the product of the sun; vidéryate—is torn apart; cakñuù—the eye; svarüpam—in its real form; ravim—the sun; ékñate—sees; tadä—then; yadä—when; hi—indeed also; ahaìkäraù—false ego; upädhiù—the superficial covering; ätmanaù—of the spirit soul; jijïäsayä—by spiritual inquiry; naçyati—is destroyed; tarhi—at that time; anusmaret—one gains his proper remembrance. TRANSLATION When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his original spiritual awareness. PURPORT Just as the sun can burn away the clouds that prevent one from seeing it, the Supreme Lord (and He alone) can remove the false ego that prevents one from seeing Him. There are some creatures, however, like owls, who are averse to seeing the sun. In the same way, those who are not interested in spiritual knowledge will never receive the privilege of seeing God. SB 12.4.34 TEXT 34 TEXT yadaivam etena viveka-hetinä mäyä-mayähaìkaraëätma-bandhanam chittväcyutätmänubhavo ’vatiñöhate tam ähur ätyantikam aìga samplavam SYNONYMS yadä—when; evam—in this way; etena—by this; viveka—of discrimination; hetinä—sword; mäyä-maya—illusory; ahaìkaraëa—false ego; ätma—of the soul; bandhanam—the cause of bondage; chittvä—cutting off; acyuta—of the infallible; ätma—Supreme Soul; anubhavaù—realization; avatiñöhate—develops firmly; tam—that; ähuù—they call; ätyantikam—ultimate; aìga—my dear King; samplavam—annihilation. TRANSLATION My dear Parékñit, when the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one has developed realization of Lord Acyuta, the Supreme Soul, this is called the ätyantika, or ultimate, annihilation of material existence. SB 12.4.35 TEXT 35 TEXT nityadä sarva-bhütänäà brahmädénäà parantapa utpatti-pralayäv eke sükñma-jïäù sampracakñate SYNONYMS nityadä—constantly; sarva-bhütänäm—of all created beings; brahma-ädénäm—beginning with Lord Brahmä; param-tapa—O subduer of the enemies; utpatti—creation; pralayau—and annihilation; eke—some; sükñma-jïäù—expert knowers of subtle things; sampracakñate—declare. TRANSLATION Experts in the subtle workings of nature, O subduer of the enemy, have declared that there are continuous processes of creation and annihilation that all created beings, beginning with Brahmä, constantly undergo. SB 12.4.36 TEXT 36 TEXT käla-sroto-javenäçu hriyamäëasya nityadä pariëäminäà avasthäs tä janma-pralaya-hetavaù SYNONYMS käla—of time; srotaù—of the mighty current; javena—by the force; äçu—rapidly; hriyamäëasya—of that which is being taken away; nityadä—constantly; pariëäminäm—of things subject to transformation; avasthäù—the various conditions; täù—they; janma—of birth; pralaya—and annihilation; hetavaù—the causes. TRANSLATION All material entities undergo transformation and are constantly and swiftly eroded by the mighty currents of time. The various stages of existence that material things exhibit are the perpetual causes of their generation and annihilation. SB 12.4.37 TEXT 37 TEXT anädy-antavatänena käleneçvara-mürtinä avasthä naiva dåçyante viyati jyotiñäà iva SYNONYMS anädi-anta-vatä—without beginning or end; anena—by this; kälena—time; éçvara—of the Supreme Personality of Godhead; mürtinä—the representation; avasthäù—the different stages; na—not; eva—indeed; dåçyante—are seen; viyati—in outer space; jyotiñäm—of the moving planets; iva—just as. TRANSLATION These stages of existence created by beginningless and endless time, the impersonal representative of the Supreme Lord, are not visible, just as the infinitesimal momentary changes of position of the planets in the sky cannot be directly seen. PURPORT Although everyone knows that the sun is constantly moving in the sky, one cannot normally see the sun moving. Similarly, no one can directly perceive his hair or nails growing, although with the passing of time we perceive the fact of growth. Time, the potency of the Lord, is very subtle and powerful and is an insurmountable barrier to fools who are trying to exploit the material creation. SB 12.4.38 TEXT 38 TEXT nityo naimittikaç caiva tathä präkåtiko layaù ätyantikaç ca kathitaù kälasya gatir édåçé SYNONYMS nityaù—continuous; naimittikaù—occasional; ca—and; eva—indeed; tathä—also; präkåtikaù—natural; layaù—annihilation; ätyantikaù—final; ca—and; kathitaù—are described; kälasya—of time; gatiù—the progress; édåçé—like this. TRANSLATION In this way the progress of time is described in terms of the four kinds of annihilation—continuous, occasional, elemental and final. SB 12.4.39 TEXT 39 TEXT etäù kuru-çreñöha jagad-vidhätur näräyaëasyäkhila-sattva-dhämnaù lélä-kathäs te kathitäù samäsataù kärtsnyena näjo ’py abhidhätum éçaù SYNONYMS etäù—these; kuru-çreñöha—O best of the Kurus; jagat-vidhätuù—of the creator of the universe; näräyaëasya—of Lord Näräyaëa; akhila-sattva-dhämnaù—the reservoir of all existences; lélä-kathäù—the pastime narrations; te—to you; kathitäù—have been related; samäsataù—in summary; kärtsnyena—entirely; na—not; ajaù—unborn Brahmä; api—even; abhidhätum—to enumerate; éçaù—is capable. TRANSLATION O best of the Kurus, I have related to you these narrations of the pastimes of Lord Näräyaëa, the creator of this world and the ultimate reservoir of all existence, presenting them to you only in brief summary. Even Lord Brahmä himself would be incapable of describing them entirely. SB 12.4.40 TEXT 40 TEXT saàsära-sindhum ati-dustaram uttitérñor nänyaù plavo bhagavataù puruñottamasya lélä-kathä-rasa-niñevaëam antareëa puàso bhaved vividha-duùkha-davärditasya SYNONYMS saàsära—of material existence; sindhum—the ocean; ati-dustaram—impossible to cross; uttitérñoù—for one who desires to cross; na—there is not; anyaù—any other; plavaù—boat; bhagavataù—of the Personality of Godhead; puruña-uttamasya—the Supreme Lord; lélä-kathä—of the narrations of the pastimes; rasa—to the transcendental taste; niñevaëam—the rendering of service; antareëa—apart from; puàsaù—for a person; bhavet—there can be; vividha—various; duùkha—of material miseries; dava—by the fire; arditasya—who is distressed. TRANSLATION For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead’s pastimes. PURPORT Although it is not possible to completely describe the pastimes of the Lord, even a partial appreciation can save one from the unbearable miseries of material existence. The fever of material existence can be removed only by the medicine of the holy name and pastimes of the Supreme Lord, which are perfectly narrated in Çrémad-Bhägavatam. SB 12.4.41 TEXT 41 TEXT puräëa-saàhitäm etäm åñir näräyaëo ’vyayaù näradäya purä präha kåñëa-dvaipäyanäya saù SYNONYMS puräëa—of all the Puräëas; saàhitäm—the essential compendium; etäm—this; åñiù—the great sage; näräyaëaù—Lord Nara-Näräyaëa; avyayaù—the infallible; näradäya—to Närada Muni; purä—previously; präha—spoke; kåñëa-dvaipäyanäya—to Kåñëa Dvaipäyana Vedavyäsa; saù—he, Närada. TRANSLATION Long ago this essential anthology of all the Puräëas was spoken by the infallible Lord Nara-Näräyaëa Åñi to Närada, who then repeated it to Kåñëa Dvaipäyana Vedavyäsa. SB 12.4.42 TEXT 42 TEXT sa vai mahyaà mahä-räja bhagavän bädaräyaëaù imäà bhägavatéà prétaù saàhitäà veda-sammitäm SYNONYMS saù—he; vai—indeed; mahyam—to me, Çukadeva Gosvämé; mahäräja—O King Parékñit; bhagavän—the powerful incarnation of the Supreme Lord; bädaräyaëaù—Çréla Vyäsadeva; imäm—this; bhägavatém—Bhägavata scripture; prétaù—being satisfied; saàhitäm—the anthology; veda-sammitäm—equal in status to the four Vedas. TRANSLATION My dear Mahäräja Parékñit, that great personality Çréla Vyäsadeva taught me this same scripture, Çrémad-Bhägavatam, which is equal in stature to the four Vedas. SB 12.4.43 TEXT 43 TEXT imäà vakñyaty asau süta åñibhyo naimiñälaye dérgha-satre kuru-çreñöha sampåñöaù çaunakädibhiù SYNONYMS imam—this; vakñyati—will speak; asau—present before us; sütaù—Süta Gosvämé; åñibhyaù—to the sages; naimiña-älaye—in the forest of Naimiña; dérgha-satre—at the lengthy sacrificial performance; kuru-çreñöha—O best of the Kurus; sampåñöaù—questioned; çaunaka-ädibhiù—by the assembly led by Çaunaka. TRANSLATION O best of the Kurus, the same Süta Gosvämé who is sitting before us will speak this Bhägavatam to the sages assembled in the great sacrifice at Naimiñäraëya. This he will do when questioned by the members of the assembly, headed by Çaunaka. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Fourth Chapter, of the Çrémad-Bhägavatam, entitled “The Four Categories of Universal Annihilation.” SB 12.5: Çukadeva Gosvämé’s Final Instructions to Mahäräja Parékñit CHAPTER FIVE Çukadeva Gosvämé’s Final Instructions to Mahäräja Parékñit SB 12.5 Summary This chapter explains how King Parékñit’s fear of death from the snakebird Takñaka was averted by Çukadeva Gosvämé’s brief instructions on the Absolute Truth. Having in the last chapter described the four processes of annihilation that act in this material world, Çréla Çukadeva Gosvämé now reminds Parékñit Mahäräja how he had previously, in the Third Canto, discussed the measurement of time and of the various millennia of universal history. During a single day of Lord Brahmä, constituting one thousand cycles of four ages, fourteen different Manus rule and die. Thus death is unavoidable for every embodied being, but the soul itself never dies, being entirely distinct from the material body. Çré Çukadeva Gosvämé then states that in Çrémad-Bhägavatam he has repeatedly chanted the glories of the Supreme Soul, Lord Çré Hari, from whose satisfaction Brahmä takes birth and from whose anger Rudra is born. The idea “I will die” is simply the mentality of animals, because the soul does not undergo the bodily phases of previous nonexistence, birth, existence and death. When the body’s subtle mental covering is destroyed by transcendental knowledge, the soul within the body again exhibits his original identity. Just as the temporal existence of a lamp comes about by the combination of oil, the vessel, the wick and the fire, the material body comes about by the amalgamation of the three modes of nature. The material body appears at birth and displays life for some time. Finally, the combination of material modes dissolves, and the body undergoes death, a phenomenon similar to the extinguishing of a lamp. Çukadeva addresses the king, saying, “You should fix yourself in meditation upon Lord Väsudeva, and thus the bite of the snake-bird will not affect you.” SB 12.5.1 TEXT 1 TEXT çré-çuka uväca atränuvarëyate ’bhékñëaà viçvätmä bhagavän hariù yasya prasäda-jo brahmä rudraù krodha-samudbhavaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; atra—in this Çrémad-Bhägavatam; anuvarëyate—is elaborately described; abhékñëam—repeatedly; viçva-ätmä—the soul of the entire universe; bhagavän—the Supreme Personality of Godhead; hariù—Lord Hari; yasya—of whom; prasäda—from the satisfaction; jaù—born; brahmä—Lord Brahmä; rudraù—Lord Çiva; krodha—from the anger; samudbhavaù—whose birth. TRANSLATION Çukadeva Gosvämé said: This Çrémad-Bhägavatam has elaborately described in various narrations the Supreme Soul of all that be—the Personality of Godhead, Hari—from whose satisfaction Brahmä is born and from whose anger Rudra takes birth. PURPORT Çréla Viçvanätha Cakravarté Öhäkura has given a very elaborate summary of Çrémad-Bhägavatam in his commentary on this verse. The essence of the great äcärya’s statement is that unconditional loving surrender to the Supreme Lord, Kåñëa, as described by Çukadeva Gosvämé, is the highest perfection of life. The exclusive purpose of Çrémad-Bhägavatam is to convince the conditioned soul to execute such surrender to the Lord and go back home, back to Godhead. SB 12.5.2 TEXT 2 TEXT tvaà tu räjan mariñyeti paçu-buddhim imäà jahi na jätaù präg abhüto ’dya deha-vat tvaà na naìkñyasi SYNONYMS tvam—you; tu—but; räjan—O King; mariñye—I am about to die; iti—thus thinking; paçu-buddhim—animalistic mentality; imäm—this; jahi—give up; na—not; jätaù—born; präk—previously; abhütaù—nonexistent; adya—today; deha-vat—like the body; tvam—you; na naìkñyasi—will not be destroyed. TRANSLATION O King, give up the animalistic mentality of thinking, “I am going lo die.” Unlike the body, you have not taken birth. There was not a time in the past when you did not exist, and you are not about to be destroyed. PURPORT At the end of the First Canto (1.19.15) King Parékñit stated: taà mopajätaà pratiyantu viprä gaìgä ca devé dhåta-cittam éçe dvijopasåñöaù kuhakas takñako vä daçatv alaà gäyata viñëu-gäthäù “O brähmaëas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird—or whatever magical thing the brähmaëa created—bite me at once. I only desire that you all continue singing the deeds of Lord Viñëu.” Even before hearing Çrémad-Bhägavatam, King Parékñit was a mahä-bhägavata, a great and pure devotee of Lord Kåñëa. There was actually no animalistic fear of death within the King, but for our sake Çukadeva Gosvämé is speaking very strongly to his disciple, just as Lord Kåñëa speaks strongly to Arjuna in Bhagavad-gétä. SB 12.5.3 TEXT 3 TEXT na bhaviñyasi bhütvä tvaà putra-pauträdi-rüpavän béjäìkura-vad dehäder vyatirikto yathänalaù SYNONYMS na bhaviñyasi—you will not come into being; bhütvä—becoming; tvam—you; putra—of children; pautra—grandchildren; ädi—and so on; rüpa-vän—assuming the forms; béja—the seed; aìkura—and the sprout; vat—like; deha-ädeù—from the material body and its paraphernalia; vyatiriktaù—distinct; yathä—as; analaù—the fire (from the wood). TRANSLATION You will not take birth again in the form of your sons and grandsons, like a sprout taking birth from a seed and then generating a new seed. Rather, you are entirely distinct from the material body and its paraphernalia, in the same way that fire is distinct from its fuel. PURPORT Sometimes one dreams of being reborn as the son of one’s son, in the hope of perpetually remaining in the same material family. As stated in the çruti-mantra, pitä putreëa pitåmän yoni-yonau: “A father has a father in his son, because he may take birth as his own grandson.” The purpose of Çrémad-Bhägavatam is spiritual liberation and not the foolish prolonging of the illusion of bodily identification. That is clearly stated in this verse. SB 12.5.4 TEXT 4 TEXT svapne yathä çiraç-chedaà païcatvädy ätmanaù svayam yasmät paçyati dehasya tata ätmä hy ajo ’maraù SYNONYMS svapne—in a dream; yathä—as; çiraù—of one’s head; chedam—the cutting off; païcatva-ädi—the condition of being composed of the five material elements, and other material conditions; ätmanaù—one’s own; svayam—oneself; yasmät—because; paçyati—one sees; dehasya—of the body; tataù—therefore; ätmä—the soul; hi—certainly; ajaù—unborn; amaraù—immortal. TRANSLATION In a dream one can see his own head being cut off and thus understand that his actual self is standing apart from the dream experience. Similarly, while awake one can see that his body is a product of the five material elements. Therefore it is to be understood that the actual self, the soul, is distinct from the body it observes and is unborn and immortal. SB 12.5.5 TEXT 5 TEXT ghaöe bhinne ghaöäkäça äkäçaù syäd yathä purä evaà dehe måte jévo brahma sampadyate punaù SYNONYMS ghaöe—a pot; bhinne—when it is broken; ghäöa-äkäçaù—the sky within the pot; äkäçaù—sky; syät—remains; yathä—as; purä—previously; evam—similarly; dehe—the body; måte—when it is given up, in the liberated condition; jévaù—the individual soul; brahma—his spiritual status; sampadyate—attains; punaù—once again. TRANSLATION When a pot is broken, the portion of sky within the pot remains as the element sky, just as before. In the same way, when the gross and subtle bodies die, the living entity within resumes his spiritual identity. SB 12.5.6 TEXT 6 TEXT manaù såjati vai dehän guëän karmäëi cätmanaù tan manaù såjate mäyä tato jévasya saàsåtiù SYNONYMS manaù—the mind; såjati—produces; vai—indeed; dehän—the material bodies; guëän—the qualities; karmäëi—the activities; ca—and; ätmanaù—of the soul; tat—that; manaù—mind; såjate—produces; mäyä—the illusory potency of the Supreme Lord; tataù—thus; jévasya—of the individual living being; saàsåtiù—the material existence. TRANSLATION The material bodies, qualities and activities of the spirit soul are created by the material mind. That mind is itself created by the illusory potency of the Supreme Lord, and thus the soul assumes material existence. SB 12.5.7 TEXT 7 TEXT snehädhiñöhäna-varty-agni- saàyogo yävad éyate tävad dépasya dépatvam evaà deha-kåto bhavaù rajaù-sattva-tamo-våttyä jäyate ’tha vinaçyati SYNONYMS sneha—of the oil; adhiñöhäna—the vessel; varti—the wick; agni—and the fire; saàyogaù—the combination; yävat—to which extent; éyate—is seen; tävat—to that extent; dépasya—of the lamp; dépatvam—the status of functioning as a lamp; evam—similarly; deha-kåtaù—due to the material body; bhavaù—material existence; rajaù-sattva-tamaù—of the modes of passion, goodness and ignorance; våttyä—by the action; jäyate—arises; atha—and; vinaçyati—is destroyed. TRANSLATION A lamp functions as such only by the combination of its fuel, vessel, wick and fire. Similarly, material life, based on the soul’s identification with the body, is developed and destroyed by the workings of material goodness, passion and ignorance, which are the constituent elements of the body. SB 12.5.8 TEXT 8 TEXT na taträtmä svayaà-jyotir yo vyaktävyaktayoù paraù äkäça iva cädhäro dhruvo ’nantopamas tataù SYNONYMS na—not; tatra—there; ätmä—the soul; svayam-jyotiù—self-luminous; yaù—who; vyakta-avyaktayoù—from the manifest and the unmanifest (the gross and subtle bodies); paraù—different; äkäçaù—the sky; iva—as; ca—and; ädhäraù—the basis; dhruvaù—fixed; ananta—without end; upamaù—or comparison; tataù—thus. TRANSLATION The soul within the body is self-luminous and is separate from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison. SB 12.5.9 TEXT 9 TEXT evam ätmänam ätma-stham ätmanaivämåça prabho buddhyänumäna-garbhiëyä väsudevänucintayä SYNONYMS evam—in this way; ätmänam—your true self; ätma-stham—situated within the bodily covering; ätmanä—with your mind; eva—indeed; ämåça—consider carefully; prabho—O master of the self (King Parékñit); buddhyä—with intelligence; anumäna-garbhiëyä—conceived by logic; väsudeva-anucintayä—with meditation upon Lord Väsudeva. TRANSLATION My dear King, by constantly meditating upon the Supreme Lord, Väsudeva, and by applying clear and logical intelligence, you should carefully consider your true self and how it is situated within the material body. SB 12.5.10 TEXT 10 TEXT codito vipra-väkyena na tväà dhakñyati takñakaù måtyavo nopadhakñyanti måtyünäà måtyum éçvaram SYNONYMS coditaù—sent; vipra-väkyena—by the words of the brähmaëa; na—not; tväm—you; dhakñyati—will burn; takñakaù—the snake-bird Takñaka; måtyavaù—the agents of death personified; na upadhakñyanti—cannot burn; måtyünäm—of these causes of death; måtyum—the very death; éçvaram—the master of the self. TRANSLATION The snake-bird Takñaka, sent by the curse of the brähmaëa, will not burn your true self. The agents of death will never burn such a master of the self as you, for you have already conquered all dangers on your path back to Godhead. PURPORT Real death is the covering of one’s eternal Kåñëa consciousness. For the soul, material illusion is just like death, but Parékñit Mahäräja had already destroyed all those dangers that threaten one’s spiritual life, such as lust, envy and fear. Çukadeva Gosvämé here congratulates the great saintly king, who, as a pure devotee of Lord Kåñëa homeward bound to the spiritual sky, was far beyond the reach of death. SB 12.5.11-12 TEXTS 11–12 TEXT ahaà brahma paraà dhäma brahmähaà paramaà padam evaà samékñya cätmänam ätmany ädhäya niñkale daçantaà takñakaà päde lelihänaà viñänanaiù na drakñyasi çaréraà ca viçvaà ca påthag ätmanaù SYNONYMS aham—I; brahma—the Absolute Truth; param—supreme; dhäma—the abode; brahma—the Absolute Truth; aham—I; paramam—the supreme; padam—destination; evam—thus; samékñya—considering; ca—and; ätmänam—yourself; ätmani—in the Supreme Self; ädhäya—placing; niñkale—which is free from material designation; daçantam—biting; takñakam—Takñaka; päde—upon your foot; lelihänam—the snake, licking his lips; viña-änanaiù—with his mouth full of poison; na drakñyasi—you will not even notice; çaréram—your body; ca—and; viçvam—the entire material world; ca—and; påthak—separate; ätmanaù—from the self. TRANSLATION You should consider, “I am nondifferent from the Absolute Truth, the supreme abode, and that Absolute Truth, the supreme destination, is nondifferent from me.” Thus resigning yourself to the Supreme Soul, who is free from all material misidentifications, you will not even notice the snake-bird Takñaka when he approaches with his poison-filled fangs and bites your foot. Nor will you see your dying body or the material world around you, because you will have realized yourself to be separate from them. SB 12.5.13 TEXT 13 TEXT etat te kathitaà täta yad ätmä påñöavän nåpa harer viçvätmanaç ceñöäà kià bhüyaù çrotum icchasi SYNONYMS etat—this; te—to you; kathitam—narrated; täta—my dear Parékñit; yat—which; ätmä—you; påñöavän—inquired; nåpa—O King; hareù—of the Supreme Personality of Godhead; viçva-ätmanaù—of the Soul of the universe; ceñöäm—the pastimes; kim—what; bhüyaù—further; çrotum—to hear; icchasi—do you wish. TRANSLATION Beloved King Parékñit, I have narrated to you the topics you originally inquired about—the pastimes of Lord Hari, the Supreme Soul of the universe. Now, what more do you wish to hear? PURPORT In his commentary on this text, Çréla Jéva Gosvämé has elaborately demonstrated, by citing many Bhägavatam verses, the exalted devotional position of King Parékñit, who was fully determined to fix his mind upon Lord Kåñëa and go back home, back to Godhead. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Fifth Chapter, of the Çrémad-Bhägavatam, entitled “Çukadeva Gosvämé’s Final Instructions to Mahäräja Parékñit.” SB 12.6: Mahäräja Parékñit Passes Away CHAPTER SIX Mahäräja Parékñit Passes Away SB 12.6 Summary This chapter describes Mahäräja Parékñit’s attainment of liberation, Mahäräja Janamejaya’s performance of sacrifice for killing all snakes, the origin of the Vedas, and Çréla Vedavyäsa’s dividing of the Vedic literature. After hearing the words of Çré Çukadeva, Mahäräja Parékñit stated that by having listened to the Bhägavatam, which is the compendium of the Puräëas and which is full of the nectarean pastimes of the Supreme Personality of Godhead, Lord Uttamaùçloka, Parékñit had attained the transcendental position of fearlessness and oneness with the Supreme. His ignorance had been dispelled, and by the mercy of Çré Çukadeva he had gained sight of the supremely auspicious personal form of God, namely the Personality of Godhead, Çré Hari. As a result, he had cast aside all fear of death. Çré Parékñit Mahäräja then begged Çukadeva Gosvämé to permit him to fix his heart upon the lotus feet of Lord Hari and give up his life. Granting this permission, Çré Çukadeva rose and departed. Subsequently Mahäräja Parékñit, free of all doubts, sat down in yogic posture and merged himself in meditation upon the Supersoul. Then the snake-bird Takñaka, arriving in the disguise of a brähmaëa, bit him, and the body of the saintly king immediately burned to ashes. Janamejaya, the son of Parékñit, became very angry when he received news of his father’s death, and he began a sacrificial performance for the purpose of destroying all the snakes. Even though Takñaka received protection from Indra, he nevertheless became attracted by the mantras and was about to fall into the fire. Seeing this, Båhaspati, the son of Aìgirä Åñi, came and advised Mahäräja Janamejaya that Takñaka could not be killed because he had drunk the nectar of the demigods. Furthermore, Aìgirä said that all living entities must enjoy the fruits of their past activities. Therefore the king should give up this sacrifice. Janamejaya was thus convinced by the words of Båhaspati and stopped his sacrifice. Thereafter Süta Gosvämé, in response to questions from Çré Çaunaka, described the divisions of the Vedas. From the heart of the topmost demigod, Brahmä, came the subtle transcendental vibration, and from this subtle sound vibration arose the syllable oà, greatly potent and self-luminous. Using this oàkära, Lord Brahmä created the original Vedas and taught them to his sons, Maréci and others, who were all saintly leaders of the brähmaëa community. This body of Vedic knowledge was handed down through the disciplic succession of spiritual masters until the end of Dväpara-yuga, when Lord Vyäsadeva divided it into four parts and instructed various schools of sages in these four saàhitäs. When the sage Yäjïavalkya was rejected by his spiritual master, he had to give up all the Vedic mantras he had received from him. To obtain new mantras of the Yajur Veda, Yäjïavalkya worshiped the Supreme Lord in the form of the sun-god. Çré Süryadeva subsequently fulfilled his prayer. SB 12.6.1 TEXT 1 TEXT süta uväca etan niçamya muninäbhihitaà parékñid vyäsätmajena nikhilätma-dåçä samena tat-päda-mülam upasåtya natena mürdhnä baddhäïjalis tam idam äha sa viñëurätaù SYNONYMS sütaù uväca—Süta Gosvämé said; etat—this; niçamya—hearing; muninä—by the sage (Çukadeva); abhihitam—narrated; parékñit—Mahäräja Parékñit; vyäsa-ätma-jena—by the son of Vyäsadeva; nikhila—of all living beings; ätma—the Supreme Lord; dåçä—who sees; samena—who is perfectly equipoised; tat—of him (Çukadeva); päda-mülam—to the lotus feet; upasåtya—going up; natena—bowed down; mürdhnä—with his head; baddha-aïjaliù—his arms folded in supplication; tam—to him; idam—this; äha—said; saù—he; viñëu-rätaù—Parékñit, who while still in the womb had been protected by Lord Kåñëa Himself. TRANSLATION Süta Gosvämé said: After hearing all that was narrated to him by the self-realized and equipoised Çukadeva, the son of Vyäsadeva, Mahäräja Parékñit humbly approached his lotus feet. Bowing his head down upon the sage’s feet, the King, who had lived his entire life under the protection of Lord Viñëu, folded his hands in supplication and spoke as follows. PURPORT According to Çréla Viçvanätha Cakravarté Öhäkura, some of the sages present while Çukadeva was instructing King Parékñit were impersonalist philosophers. Thus the word samena indicates that in the previous chapter Çukadeva Gosvämé had spoken the philosophy of self-realization in a way pleasing to such intellectual yogés. SB 12.6.2 TEXT 2 TEXT räjoväca siddho ’smy anugåhéto ’smi bhavatä karuëätmanä çrävito yac ca me säkñäd anädi-nidhano hariù SYNONYMS räjä uväca—King Parékñit said; siddhaù—fully successful; asmi—I am; anugåhétaù—shown great mercy; asmi—I am; bhavatä—by your good self; karuëä-ätmanä—who are full of mercy; çrävitaù—has been described aurally; yat—because; ca—and; me—to me; säkñät—directly; anädi—who has no beginning; nidhanaù—or end; hariù—the Supreme Personality of Godhead. TRANSLATION Mahäräja Parékñit said: I have now achieved the purpose of my life, because a great and merciful soul like you has shown such kindness to me. You have personally spoken to me this narration of the Supreme Personality of Godhead, Hari, who is without beginning or end. SB 12.6.3 TEXT 3 TEXT näty-adbhutam ahaà manye mahatäm acyutätmanäm ajïeñu täpa-tapteñu bhüteñu yad anugrahaù SYNONYMS na—not; ati-adbhutam—very surprising; aham—I; manye—think; mahatäm—for the great souls; acyuta-ätmanäm—whose minds are always absorbed in Lord Kåñëa; ajïeñu—upon the ignorant; täpa—by the distresses of material life; tapteñu—tormented; bhüteñu—upon the conditioned souls; yat—which; anugrahaù—mercy. TRANSLATION I do not consider it at all amazing that great souls such as yourself, whose minds are always absorbed in the infallible Personality of Godhead, show mercy to the foolish conditioned souls, tormented as we are by the problems of material life. SB 12.6.4 TEXT 4 TEXT puräëa-saàhitäm etäm açrauñma bhavato vayam yasyäà khalüttamaù-çloko bhagavän anavarëyate SYNONYMS puräëa-saàhitäm—essential summary of all the Puräëas; etäm—this; açrauñma—have heard; bhavataù—from you; vayam—we; yasyäm—in which; khalu—indeed; uttamaù-çlokaù—who is always described in choice poetry; bhagavän—the Personality of Godhead; anuvarëyate—is fittingly described. TRANSLATION I have heard from you this Çrémad-Bhägavatam, which is the perfect summary of all the Puräëas and which perfectly describes the Supreme Lord, Uttamaùçloka. SB 12.6.5 TEXT 5 TEXT bhagavaàs takñakädibhyo måtyubhyo na bibhemy aham praviñöo brahma nirväëam abhayaà darçitaà tvayä SYNONYMS bhagavan—my lord; takñaka—from the snake-bird Takñaka; ädibhyaù—or other living entities; måtyubhyaù—from repeated deaths; na bibhemi—do not fear; aham—I; praviñöaù—having entered; brahma—the Absolute Truth; nirväëam—exclusive of everything material; abhayam—fearlessness; darçitam—shown; tvayä—by you. TRANSLATION My lord, I now have no fear of Takñaka or any other living being, or even of repeated deaths, because I have absorbed myself in that purely spiritual Absolute Truth, which you have revealed and which destroys all fear. SB 12.6.6 TEXT 6 TEXT anujänéhi mäà brahman väcaà yacchämy adhokñaje mukta-kämäçayaà cetaù praveçya visåjämy asün SYNONYMS anujänéhi—please give your permission; mäm—to me; brahman—O great brähmaëa; väcam—my speech (and all other sensory functions); yacchämi—I shall place; adhokñaje—within the Supreme Personality of Godhead; mukta—having given up; käma-äçayam—all lusty desires; cetaù—my mind; praveçya—absorbing; visåjämi—I shall give up; asün—my life air. TRANSLATION O brähmaëa, please give me permission to resign my speech and the functions of all my senses unto Lord Adhokñaja. Allow me to absorb my mind, purified of lusty desires, within Him and to thus give up my life. PURPORT Çukadeva Gosvämé asked King Parékñit, “What more do you wish to hear?” Now the King replies that he has perfectly understood the message of Çrémad-Bhägavatam and that he is ready, without further discussion, to go back home, back to Godhead. SB 12.6.7 TEXT 7 TEXT ajïänaà ca nirastaà me jïäna-vijïäna-niñöhayä bhavatä darçitaà kñemaà paraà bhagavataù padam SYNONYMS ajïänam—ignorance; ca—also; nirastam—eradicated; me—my; jïäna—in knowledge of the Supreme Lord; vijïäna—and direct realization of His opulence and sweetness; niñöhayä—by becoming fixed; bhavatä—by you; darçitam—has been shown; kñemam—all-auspicious; param—supreme; bhagavataù—of the Lord; padam—the Personality. TRANSLATION You have revealed to me that which is most auspicious, the supreme personal feature of the Lord. I am now fixed in knowledge and self-realization, and my ignorance has been eradicated. SB 12.6.8 TEXT 8 TEXT süta uväca ity uktas tam anujïäpya bhagavän bädaräyaëiù jagäma bhikñubhiù säkaà nara-devena püjitaù SYNONYMS sütaù uväca—Çré Süta Gosvämé said; iti—thus; uktaù—spoken to; tam—him; anujïäpya—giving permission; bhagavän—the powerful saint; bädaräyaëiù—Çukadeva, the son of Bädaräyaëa Vedavyäsa; jagäma—went away; bhikñubhiù—the renounced sages; säkam—along with; nara-devena—by the King; püjitaù—worshiped. TRANSLATION Süta Gosvämé said: Thus requested, the saintly son of Çréla Vyäsadeva gave his permission to King Parékñit. Then, after being worshiped by the King and all the sages present, Çukadeva departed from that place. SB 12.6.9-10 TEXTS 9–10 TEXT parékñid api räjarñir ätmany ätmänam ätmanä samädhäya paraà dadhyäv aspandäsur yathä taruù präk-küle barhiñy äséno gaìgä-küla udaì-mukhaù brahma-bhüto mahä-yogé niùsaìgaç chinna-saàçayaù SYNONYMS parékñit—Mahäräja Parékñit; api—furthermore; räja-åñiù—the great saintly King; ätmani—within his own spiritual identity; ätmänam—his mind; ätmanä—by his intelligence; samädhäya—placing; param—upon the Supreme; dadhyau—he meditated; aspanda—motionless; asuù—his living air; yathä—just as; taruù—a tree; präk-küle—with the tips of its stalks facing east; barhiñi—upon darbha grass; äsénaù—sitting; gaìgä-küle—on the bank of the Gaìgä; udak-mukhaù—facing north; brahma-bhütaù—in perfect realization of his true identity; mahä-yogé—the exalted mystic; niùsaìgaù—free of all material attachment; chinna—broken off; saàçayaù—all doubts. TRANSLATION Mahäräja Parékñit then sat down on the bank of the Ganges, upon a seat made of darbha grass with the tips of its stalks facing east, and turned himself toward the north. Having attained the perfection of yoga, he experienced full self-realization and was free of material attachment and doubt. The saintly King settled his mind within his spiritual self by pure intelligence and proceeded to meditate upon the Supreme Absolute Truth. His life air ceased to move, and he became as stationary as a tree. SB 12.6.11 TEXT 11 TEXT takñakaù prahito vipräù kruddhena dvija-sünunä hantu-kämo nåpaà gacchan dadarça pathi kaçyapam SYNONYMS takñakaù—the snake-bird Takñaka; prahitaù—sent; vipräù—O learned brähmaëas; kruddhena—who had been angered; dvija—of the sage Saméka; sünunä—by the son; hantu-kämaù—desirous of killing; nåpam—the King; gacchan—while going; dadarça—he saw; pathi—upon the road; kaçyapam—Kaçyapa Muni. TRANSLATION O learned brähmaëas, the snake-bird Takñaka, who had been sent by the angry son of a brähmaëa, was going toward the King to kill him when he saw Kaçyapa Muni on the path. SB 12.6.12 TEXT 12 TEXT taà tarpayitvä draviëair nivartya viña-häriëam dvija-rüpa-praticchannaù käma-rüpo ’daçan nåpam SYNONYMS tam—him (Kaçyapa); tarpayitvä—gratifying; draviëaiù—with valuable offerings; nivartya—stopping; viña-häriëam—an expert in counteracting poison; dvija-rüpa—in the form of a brähmaëa; praticchannaù—disguising himself; käma-rüpaù—Takñaka, who could assume any form he wished; adaçat—bit; nåpam—King Parékñit. TRANSLATION Takñaka flattered Kaçyapa by presenting him with valuable offerings and thereby stopped the sage, who was expert in counteracting poison, from protecting Mahäräja Parékñit. Then the snakebird, who could assume any form he wished, disguised himself as a brähmaëa, approached the King and bit him. PURPORT Kaçyapa could counteract the poison of Takñaka and demonstrated this power by bringing a palm tree back to life after Takñaka had burned it to ashes by biting it with his fangs. According to the arrangement of destiny, Kaçyapa was diverted by Takñaka, and the inevitable took place. SB 12.6.13 TEXT 13 TEXT brahma-bhütasya räjarñer deho ’hi-garalägninä babhüva bhasmasät sadyaù paçyatäà sarva-dehinäm SYNONYMS brahma-bhütasya—of the fully self-realized; räja-åñeù—the saint among kings; dehaù—the body; ahi—of the snake; garala—from the poison; agninä—by the fire; babhüva—turned; bhasma-sät—to ashes; sadyaù—immediately; paçyatäm—while they were watching; sarva-dehinäm—all embodied living beings. TRANSLATION While living beings all over the universe looked on, the body of the great self-realized saint among kings was immediately burned to ashes by the fire of the snake’s poison. SB 12.6.14 TEXT 14 TEXT hähä-käro mahän äséd bhuvi khe dikñu sarvataù vismitä hy abhavan sarve deväsura-narädayaù SYNONYMS hähä-käraù—a cry of lamentation; mahän—great; äsét—there was; bhuvi—on the earth; khe—in the sky; dikñu—in the directions; sarvataù—all about; vismitäù—amazed; hi—indeed; abhavan—they became; sarve—all; deva—the demigods; asura—demons; nara—human beings; ädayaù—and other creatures. TRANSLATION There arose a terrible cry of lamentation in all directions on the earth and in the heavens, and all the demigods, demons, human beings and other creatures were astonished. SB 12.6.15 TEXT 15 TEXT deva-dundubhayo nedur gandharväpsaraso jaguù vavåñuù puñpa-varñäëi vibudhäù sädhu-vädinaù SYNONYMS deva—of the demigods; dundubhayaù—the kettledrums; neduù—resounded; gandharva-apsarasaù—the Gandharvas and Apsaräs; jaguù—sang; vavåñuù—they showered down; puñpa-varñäëi—rains of flowers; vibudhäù—the demigods; sädhu-vädinaù—speaking praise. TRANSLATION Kettledrums sounded in the regions of the demigods, and the celestial Gandharvas and Apsaräs sang. The demigods showered flowers and spoke words of praise. PURPORT Although lamenting at first, all learned persons, including the demigods, soon realized that a great soul had gone back home, back to Godhead. This was certainly a cause for celebration. SB 12.6.16 TEXT 16 TEXT janmejayaù sva-pitaraà çrutvä takñaka-bhakñitam yathäjuhäva sankruddho nägän satre saha dvijaiù SYNONYMS janmejayaù—King Janamejaya, the son of Parékñit; sva-pitaram—his own father; çrutvä—hearing; takñaka—by Takñaka, the snake-bird; bhakñitam—bitten; yathä—properly; äjuhäva—offered as oblations; saìkruddhaù—extremely angry; nägän—the snakes; satre—in a great sacrifice; saha—along with; dvijaiù—brähmaëas. TRANSLATION Hearing that his father had been fatally bitten by the snakebird, Mahäräja Janamejaya became extremely angry and had brähmaëas perform a mighty sacrifice in which he offered all the snakes in the world into the sacrificial fire. SB 12.6.17 TEXT 17 TEXT sarpa-satre samiddhägnau dahyamänän mahoragän dåñövendraà bhaya-saàvignas takñakaù çaraëaà yayau SYNONYMS sarpa-satre—in the snake sacrifice; samiddha—blazing; agnau—in the fire; dahyamänän—being burned; mahä-uragän—the great serpents; dåñövä—seeing; indram—to Indra; bhaya—with fear; saàvignaù—very disturbed; takñakaù—Takñaka; çaraëam—for shelter; yayau—went. TRANSLATION When Takñaka saw even the most powerful serpents being burned in the blazing fire of that snake sacrifice, he was overwhelmed with fear and approached Lord Indra for shelter. SB 12.6.18 TEXT 18 TEXT apaçyaàs takñakaà tatra räjä pärékñito dvijän uväca takñakaù kasmän na dahyetoragädhamaù SYNONYMS apaçyan—not seeing; takñakam—Takñaka; tatra—there; räjä—the King; pärékñitaù—Janamejaya; dvijän—to the brähmaëas; uväca—said; takñakaù—Takñaka; kasmät—why; na dahyeta—has not been burned; uraga—of all the serpents; adhamaù—the lowest. TRANSLATION When King Janamejaya did not see Takñaka entering his sacrificial fire, he said to the brähmaëas: Why is not Takñaka, the lowest of all serpents, burning in this fire? SB 12.6.19 TEXT 19 TEXT taà gopäyati räjendra çakraù çaraëam ägatam tena saàstambhitaù sarpas tasmän nägnau pataty asau SYNONYMS tam—him (Takñaka); gopäyati—is hiding; räja-indra—O best of kings; çakraù—Lord Indra; çaraëam—for shelter; ägatam—who has approached; tena—by that Indra; saàstambhitaù—kept; sarpaù—the snake; tasmät—thus; na—not; agnau—into the fire; patati—does fall; asau—he. TRANSLATION The brähmaëas replied: O best of kings, the snake Takñaka has not fallen into the fire because he is being protected by Indra, whom he has approached for shelter. Indra is holding him back from the fire. SB 12.6.20 TEXT 20 TEXT pärékñita iti çrutvä prähartvija udära-dhéù sahendras takñako viprä nägnau kim iti pätyate SYNONYMS pärékñitaù—King Janamejaya; iti—these words; çrutvä—hearing; präha—replied; åtvijaù—to the priests; udära—broad; dhéù—whose intelligence; saha—along with; indraù—Indra; takñakaù—Takñaka; vipräù—O brähmaëas; na—not; agnau—into the fire; kim—why; iti—indeed; pätyate—is made to fall. TRANSLATION The intelligent King Janamejaya, hearing these words, replied to the priests: Then, my dear brähmaëas, why not make Takñaka fall into the fire, along with his protector, Indra? SB 12.6.21 TEXT 21 TEXT tac chrutväjuhuvur vipräù sahendraà takñakaà makhe takñakäçu patasveha sahendreëa marutvatä SYNONYMS tat—that; çrutvä—hearing; äjuhuvuù—they performed the ritual of offering oblation; vipräù—the brähmaëa priests; saha—along with; indram—King Indra; takñakam—the snake-bird Takñaka; makhe—into the sacrificial fire; takñaka—O Takñaka; äçu—quickly; patasva—you should fall; iha—here; saha indreëa—together with Indra; marut-vatä—who is accompanied by all the demigods. TRANSLATION Hearing this, the priests then chanted this mantra for offering Takñaka together with Indra as an oblation into the sacrificial fire: O Takñaka, fall immediately into this fire, together with Indra and his entire host of demigods! SB 12.6.22 TEXT 22 TEXT iti brahmoditäkñepaiù sthänäd indraù pracälitaù babhüva sambhränta-matiù sa-vimänaù sa-takñakaù SYNONYMS iti—thus; brahma—by the brähmaëas; udita—spoken; äkñepaiù—by the insulting words; sthänät—from his place; indraù—Lord Indra; pracälitaù—thrown; babhüva—became; sambhränta—disturbed; matiù—in his mind; sa-vimänaù—along with his heavenly airplane; sa-takñakaù—along with Takñaka. TRANSLATION When Lord Indra, along with his airplane and Takñaka, was suddenly thrown from his position by these insulting words of the brähmaëas, he became very disturbed. SB 12.6.23 TEXT 23 TEXT taà patantaà vimänena saha-takñakam ambarät vilokyäìgirasaù präha räjänaà taà båhaspatiù SYNONYMS tam—him; patantam—falling; vimänena—in his airplane; saha-takñakam—with Takñaka; ambarät—from the sky; vilokya—observing; äìgirasaù—the son of Aìgirä; präha—spoke; räjänam—to the King (Janamejaya); tam—to him; båhaspatiù—Båhaspati. TRANSLATION Båhaspati, the son of Aìgirä Muni, seeing Indra falling from the sky in his airplane along with Takñaka, approached King Janamejaya and spoke to him as follows. SB 12.6.24 TEXT 24 TEXT naiña tvayä manuñyendra vadham arhati sarpa-räö anena pétam amåtam atha vä ajarämaraù SYNONYMS na—not; eñaù—this snake-bird; tvayä—by you; manuñya-indra—O great ruler of men; vadham—murder; arhati—deserves; sarpa-räö—the king of snakes; anena—by him; pétam—has been drunk; amåtam—the nectar of the demigods; atha—therefore; vai—certainly; ajara—free from the effects of old age; amaraù—virtually immortal. TRANSLATION O King among men, it is not fitting that this king of snakes meet death at your hands, for he has drunk the nectar of the immortal demigods. Consequently he is not subject to the ordinary symptoms of old age and death. SB 12.6.25 TEXT 25 TEXT jévitaà maraëaà jantor gatiù svenaiva karmaëä räjaàs tato ’nyo nästy asya pradätä sukha-duùkhayoù SYNONYMS jévitam—the living; maraëam—the dying; jantoù—of a living being; gatiù—the destination in his next life; svena—by his own; eva—only; karmaëä—work; räjan—O King; tataù—than that; anyaù—another; na asti—there is not; asya—for him; pradätä—bestower; sukha-duùkhayoù—of happiness and distress. TRANSLATION The life and death of an embodied soul and his destination in the next life are all caused by himself through his own activity. Therefore, O King, no other agent is actually responsible for creating one’s happiness and distress. PURPORT Although King Parékñit apparently died by the bite of Takñaka, it was Lord Kåñëa Himself who brought the King back to the kingdom of God. Båhaspati wanted young King Janamejaya to see things from the spiritual point of view. SB 12.6.26 TEXT 26 TEXT sarpa-caurägni-vidyudbhyaù kñut-tåd-vyädhy-ädibhir nåpa païcatvam åcchate jantur bhuìkta ärabdha-karma tat SYNONYMS sarpa—from snakes; caura—thieves; agni—fire; vidyudbhyaù—and lightning; kñut—from hunger; tåö—thirst; vyädhi—disease; ädibhiù—and other agents; nåpa—O King; païcatvam—death; åcchate—obtains; jantuù—the conditioned living entity; bhuìkte—he enjoys; ärabdha—already created by his past work; karma—the fruitive reaction; tat—that. TRANSLATION When a conditioned soul is killed by snakes, thieves, fire, lightning, hunger, disease or anything else, he is experiencing the reaction to his own past work. PURPORT According to Çréla Viçvanätha Cakravarté Öhäkura, King Parékñit obviously was not suffering the reaction of past karma. As a great devotee he was personally brought back home, back to Godhead, by the Lord. SB 12.6.27 TEXT 27 TEXT tasmät satram idaà räjan saàsthéyetäbhicärikam sarpä anägaso dagdhä janair diñöaà hi bhujyate SYNONYMS tasmät—therefore; satram—sacrifice; idam—this; räjan—O King; saàsthéyeta—should be stopped; äbhicärikam—done with intent to harm; sarpäù—the serpents; anägasaù—innocent; dagdhäù—burned; janaiù—by persons; diñöam—fate; hi—indeed; bhujyate—is suffered. TRANSLATION Therefore, my dear King, please stop this sacrificial performance, which was initiated with the intent of doing harm to others. Many innocent snakes have already been burned to death. Indeed, all persons must suffer the unforeseen consequences of their past activities. PURPORT Båhaspati here admits that although the snakes appeared to be innocent, by the Lord’s arrangement they were also being punished for previous vicious activities. SB 12.6.28 TEXT 28 TEXT süta uväca ity uktaù sa tathety äha maharñer mänayan vacaù sarpa-saträd uparataù püjayäm äsa väk-patim SYNONYMS sütaù uväca—Süta Gosvämé said; iti—thus; uktaù—addressed; saù—he (Janamejaya); tathä iti—so be it; äha—he said; mahä-åñeù—of the great sage; mänayan—honoring; vacaù—the words; sarpa-saträt—from the snake sacrifice; uparataù—ceasing; püjayäm äsa—he worshiped; väk-patim—Båhaspati, the master of eloquence. TRANSLATION Süta Gosvämé continued: Advised in this manner, Mahäräja Janamejaya replied, “So be it.” Honoring the words of the great sage, he desisted from performing the snake sacrifice and worshiped Båhaspati, the most eloquent of sages. SB 12.6.29 TEXT 29 TEXT saiñä viñëor mahä-mäyä- bädhyayälakñaëä yayä muhyanty asyaivätma-bhütä bhüteñu guëa-våttibhiù SYNONYMS sä eñä—this very; viñëoù—of the Supreme Lord, Viñëu; mahä-mäyä—the illusory material energy; abädhyayä—by her who cannot be checked; alakñaëä—indiscernible; yayä—by whom; muhyanti—become bewildered; asya—of the Lord; eva—indeed; ätma-bhütäù—the part-and-parcel spirit souls; bhüteñu—within their material bodies; guëa—of the modes of nature; våttibhiù—by the functions. TRANSLATION This is indeed the Supreme Lord Viñëu’s illusory energy, which is unstoppable and difficult to perceive. Although the individual spirit souls are part and parcel of the Lord, through the influence of this illusory energy they are bewildered by their identification with various material bodies. PURPORT The illusory energy of Lord Viñëu is so powerful that even the illustrious son of King Parékñit was temporarily misdirected. Because he was a devotee of Lord Kåñëa, however, his bewilderment was quickly rectified. On the other hand, an ordinary, materialistic person without the special protection of the Lord plummets to the depths of material ignorance. Factually, materialistic persons are not interested in the protection of Lord Viñëu. Therefore their complete ruination is inevitable. SB 12.6.30-31 TEXTS 30–31 TEXT na yatra dambhéty abhayä viräjitä mäyätma-väde ’sakåd ätma-vädibhiù na yad vivädo vividhas tad-äçrayo manaç ca saìkalpa-vikalpa-våtti yat na yatra såjyaà såjatobhayoù paraà çreyaç ca jévas tribhir anvitas tv aham tad etad utsädita-bädhya-bädhakaà niñidhya cormén virameta tan muniù SYNONYMS na—not; yatra—in which; dambhé—he is a hypocrite; iti—thinking thus; abhayä—fearless; viräjitä—visible; mäyä—the illusory energy; ätma-väde—when spiritual inquiry is being conducted; asakåt—constantly; ätma-vädibhiù—by those who describe spiritual science; na—not; yat—in which; vivädaù—materialistic argument; vividhaù—taking many different forms; tat-äçrayaù—founded upon that illusory energy; manaù—the mind; ca—and; saìkalpa—decision; vikalpa—and doubt; våtti—whose functions; yat—in which; na—not; yatra—in which; såjyam—the created products of the material world; såjatä—along with their causes; ubhayoù—by both; param—achieved; çreyaù—the benefits; ca—and; jévaù—the living entity; tribhiù—with the three (modes of nature); anvitaù—joined; tu—indeed; aham—(conditioned by) false ego; tat etat—that indeed; utsädita—excluding; bädhya—the obstructed (conditioned living beings); bädhakam—and the obstructing (modes of material nature); niñidhya—warding off; ca—and; ürmén—the waves (of false ego and so on); virameta—should take special pleasure; tat—in that; muniù—a sage. TRANSLATION But there exists a supreme reality, in which the illusory energy cannot fearlessly dominate, thinking, “I can control this person because he is deceitful.” In that highest reality there are no illusory argumentative philosophies. Rather, there the true students of spiritual science constantly engage in authorized spiritual investigation. In that supreme reality there is no manifestation of the material mind, which functions in terms of alternating decision and doubt. Created material products, their subtle causes and the goals of enjoyment attained by their utilization do not exist there. Furthermore, in that supreme reality there is no conditioned spirit, covered by false ego and the three modes of nature. That reality excludes everything limited or limiting. One who is wise should therefore stop the waves of material life and enjoy within that Supreme Truth. PURPORT The illusory energy of the Lord, Mäyä, can freely exert her influence over those who are hypocritical, deceitful and disobedient to the laws of God. Since the Personality of Godhead is free of all material qualities, Mäyä herself becomes fearful in His presence. As stated by Lord Brahmä (vilajjamänayä yasya sthätum ékña-pate ’muyä): “Mäyä herself is ashamed to stand face to face with the Supreme Lord.” In the supreme spiritual reality, useless academic wrangling is completely absent. As stated in Çrémad-Bhägavatam (6.4.31), yac-chaktayo vadatäà vädinäà vai viväda-saàväda-bhuvo bhavanti kurvanti caiñäà mahur ätma-mohaà tasmai namo ’nanta-guëäya bhümne “Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.” SB 12.6.32 TEXT 32 TEXT paraà padaà vaiñëavam ämananti tad yan neti netéty atad-utsisåkñavaù visåjya daurätmyam ananya-sauhådä hådopaguhyävasitaà samähitaiù SYNONYMS param—the supreme; padam—situation; vaiñëavam—of Lord Viñëu; ämananti—they designate; tat—that; yat—which; na iti na iti—“not this, not this”; iti—thus analyzing; atat—everything extraneous; utsisåkñavaù—those who are desirous of giving up; visåjya—rejecting; daurätmyam—petty materialism; ananya—placing nowhere else; sauhådäù—their affection; hådä—within their hearts; upaguhya—embracing Him; avasitam—who is captured; samähitaiù—by those who meditate upon Him in trance. TRANSLATION Those who desire to give up all that is not essentially real move systematically, by negative discrimination of the extraneous, to the supreme position of Lord Viñëu. Giving up petty materialism, they offer their love exclusively to the Absolute Truth within their hearts and embrace that highest truth in fixed meditation. PURPORT The words yan neti netéty atad-utsisåkñavaù indicate the process of negative discrimination, by which one engaged in the search for essential and absolute truth systematically rejects all that is superfluous, superficial and relative. Throughout the world people have gradually rejected the ultimate validity of political, social and even religious truths, but because they lack Kåñëa consciousness they remain bewildered and cynical. However, as clearly stated here, paraà padaà vaiñëavam ämananti tat. Those who actually desire perfect knowledge must not only reject the nonessential but must also ultimately understand the essential spiritual reality called paraà padaà vaiñëavam: the supreme destination, the abode of Lord Viñëu. Padam indicates both the status and the abode of the Supreme Personality of Godhead, which can be understood only by those who give up petty materialism and adopt the position of ananya-sauhådam, exclusive love for the Lord. Such exclusive love is not narrow-minded or sectarian, because all living entities, being within the Lord, are automatically served when one directly serves the supreme entity. This process of rendering the highest service to the Lord and to all living entities constitutes the science of Kåñëa consciousness, which is taught throughout Çrémad-Bhägavatam. SB 12.6.33 TEXT 33 TEXT ta etad adhigacchanti viñëor yat paramaà padam ahaà mameti daurjanyaà na yeñäà deha-geha-jam SYNONYMS te—they; etat—this; adhigacchanti—come to know; viñëoù—of Lord Viñëu; yat—which; paramam—the supreme; padam—personal situation; aham—I; mama—my; iti—thus; daurjanyam—the depravity; na—is not; yeñäm—for whom; deha—the body; geha—and home; jam—based upon. TRANSLATION Such devotees come to understand the supreme transcendental situation of the Personality of Godhead, Lord Viñëu, because they are no longer polluted by the concepts of “I” and “my,” which are based on body and home. SB 12.6.34 TEXT 34 TEXT ativädäàs titikñeta nävamanyeta kaïcana na cemaà deham äçritya vairaà kurvéta kenacit SYNONYMS ati-vädän—insulting words; titikñeta—one should tolerate; na—never; avamanyeta—one should disrespect; kaïcana—anyone; na ca—nor; imam—this; deham—material body; äçritya—identifying with; vairam—enmity; kurvéta—one should have; kenacit—with anyone. TRANSLATION One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone. SB 12.6.35 TEXT 35 TEXT namo bhagavate tasmai kåñëäyäkuëöha-medhase yat-pädämburuha-dhyänät saàhitäm adhyagäm imäm SYNONYMS namaù—obeisances; bhagavate—to the Supreme Personality of Godhead; tasmai—to Him; kåñëäya—Lord Çré Kåñëa; akuëöha-medhase—whose power is never impeded; yat—whose; päda-ambu-ruha—upon the lotus feet; dhyänät—by meditation; saàhitäm—the scripture; adhyagäm—I have assimilated; imäm—this. TRANSLATION I offer my obeisances to the Supreme Personality of Godhead, the invincible Lord Çré Kåñëa. Simply by meditating upon His lotus feet I have been able to study and appreciate this great literature. SB 12.6.36 TEXT 36 TEXT çré-çaunaka uväca pailädibhir vyäsa-çiñyair vedäcäryair mahätmabhiù vedäç ca kathitä vyastä etat saumyäbhidhehi naù SYNONYMS çré-çaunakaù uväca—Çré Çaunaka Åñi said; paila-ädibhiù—by Paila and others; vyäsa-çiñyaiù—the disciples of Çréla Vyäsadeva; veda-äcäryaiù—the standard authorities of the Vedas; mahä-ätmabhiù—whose intelligence was very great; vedäù—the Vedas; ca—and; kathitäù—spoken; vyastäù—divided; etat—this; saumya—O gentle Süta; abhidhehi—please narrate; naù—to us. TRANSLATION Çaunaka Åñi said: O gentle Süta, please narrate to us how Paila and the other greatly intelligent disciples of Çréla Vyäsadeva, who are known as the standard authorities of Vedic wisdom, spoke and edited the Vedas. SB 12.6.37 TEXT 37 TEXT süta uväca samähitätmano brahman brahmaëaù parameñöhinaù hådy äkäçäd abhün nädo våtti-rodhäd vibhävyate SYNONYMS sütaù uväca—Süta Gosvämé said; samähita-ätmanaù—whose mind was perfectly fixed; brahman—O brähmaëa (Çaunaka); brahmaëaù—of Lord Brahmä; parame-sthinaù—the most elevated of living beings; hådi—within the heart; äkäçät—from out of the sky; abhüt—arose; nädaù—the transcendental subtle sound; våtti-rodhät—by stopping the functioning (of the ears); vibhävyate—is perceived. TRANSLATION Süta Gosvämé said: O brähmaëa, first the subtle vibration of transcendental sound appeared from the sky of the heart of the most elevated Lord Brahmä, whose mind was perfectly fixed in spiritual realization. One can perceive this subtle vibration when one stops all external hearing. PURPORT Because Çrémad-Bhägavatam is the supreme Vedic literature, the sages headed by Çaunaka desired to trace out its source. SB 12.6.38 TEXT 38 TEXT yad-upäsanayä brahman yogino malam ätmanaù dravya-kriyä-kärakäkhyaà dhütvä yänty apunar-bhavam SYNONYMS yat—of which (subtle form of the Vedas); upäsanayä—by the worship; brahman—O brähmaëa; yoginaù—mystic sages; malam—the contamination; ätmanaù—of the heart; dravya—substance; kriyä—activity; käraka—and performer; äkhyam—designated as such; dhütvä—cleansing away; yänti—they achieve; apunaù-bhavam—freedom from rebirth. TRANSLATION By worship of this subtle form of the Vedas, O brähmaëa, mystic sages cleanse their hearts of all contamination caused by impurity of substance, activity and doer, and thus they attain freedom from repeated birth and death. SB 12.6.39 TEXT 39 TEXT tato ’bhüt tri-våd oàkäro yo ’vyakta-prabhavaù sva-räö yat tal liìgaà bhagavato brahmaëaù paramätmanaù SYNONYMS tataù—from that; abhüt—came into being; tri-våt—threefold; oàkäraù—the syllable oà; yaù—which; avyakta—not apparent; prabhavaù—its influence; sva-räö—self-manifesting; yat—which; tat—that; liìgam—the representation; bhagavataù—of the Supreme Personality of Godhead; brahmaëaù—of the Absolute Truth in His impersonal aspect; parama-ätmanaù—and of the Supersoul. TRANSLATION From that transcendental subtle vibration arose the oàkära composed of three sounds. The oàkära has unseen potencies and manifests automatically within a purified heart. It is the representation of the Absolute Truth in all three of His phases—the Supreme Personality, the Supreme Soul and the supreme impersonal truth. SB 12.6.40-41 TEXTS 40–41 TEXT çåëoti ya imaà sphoöaà supta-çrotre ca çünya-dåk yena väg vyajyate yasya vyaktir äkäça ätmanaù sva-dhämno brähmaëaù säkñäd väcakaù paramätmanaù sa sarva-mantropaniñad veda-béjaà sanätanam SYNONYMS çåëoti—hears; yaù—who; imam—this; sphoöam—unmanifest and eternal subtle sound; supta-çrotre—when the sense of hearing is asleep; ca—and; çünya-dåk—devoid of material sight and other sensory functions; yena—by which; väk—the expanse of Vedic sound; vyajyate—is elaborated; yasya—of which; vyaktiù—the manifestation; äkäçe—in the sky (of the heart); ätmanaù—from the soul; sva-dhämnaù—who is His own origin; brahmaëaù—of the Absolute Truth; säkñät—directly; väcakaù—the designating term; parama-ätmanaù—of the Supersoul; saù—that; sarva—of all; mantra—Vedic hymns; upaniñat—the secret; veda—of the Vedas; béjam—the seed; sanätanam—eternal. TRANSLATION This oàkära, ultimately nonmaterial and imperceptible, is heard by the Supersoul without His possessing material ears or any other material senses. The entire expanse of Vedic sound is elaborated from oàkära, which appears from the soul, within the sky of the heart. It is the direct designation of the self-originating Absolute Truth, the Supersoul, and is the secret essence and eternal seed of all Vedic hymns. PURPORT The senses of a sleeping person do not function until he has awakened. Therefore, when a sleeping person is awakened by a noise, one may ask, “Who heard the noise?” The words supta-çrotre in this verse indicate that the Supreme Lord within the heart hears the sound and awakens the sleeping living entities. The Lord’s sensory activities always function on a superior level. Ultimately, all sounds vibrate within the sky, and in the internal region of the heart there is a type of sky meant for the vibration of Vedic sounds. The seed, or source, of all Vedic sounds is the oàkära. This is confirmed by the Vedic statement oà ity etad brahmaëo nediñöham näma. The full elaboration of the Vedic seed sound is Çrémad-Bhägavatam, the greatest Vedic literature. SB 12.6.42 TEXT 42 TEXT tasya hy äsaàs trayo varëä a-kärädyä bhågüdvaha dhäryante yais trayo bhävä guëa-nämärtha-våttayaù SYNONYMS tasya—of that oàkära; hi—indeed; äsan—came into being; trayaù—three; varëäù—sounds of the alphabet; a-kära-ädyäù—beginning with the letter a; bhågu-udvaha—O most eminent of the descendants of Bhågu; dhäryante—are sustained; yaiù—by which three sounds; trayaù—the threefold; bhäväù—states of existence; guëa—the qualities of nature; näma—names; artha—goals; våttayaù—and states of consciousness. TRANSLATION Oàkära exhibited the three original sounds of the alphabet—A, U and M. These three, O most eminent descendant of Bhågu, sustain all the different threefold aspects of material existence, including the three modes of nature, the names of the Åg, Yajur and Säma Vedas, the goals known as the Bhür, Bhuvar and Svar planetary systems, and the three functional platforms called waking consciousness, sleep and deep sleep. SB 12.6.43 TEXT 43 TEXT tato ’kñara-samämnäyam asåjad bhagavän ajaù antasthoñma-svara-sparça- hrasva-dérghädi-lakñaëam SYNONYMS tataù—from that oàkära; akñara—of the different sounds; samämnäyam—the total collection; asåjat—created; bhagavän—the powerful demigod; ajaù—unborn Brahmä; anta-stha—as the semivowels; uñma—sibilants; svara—vowels; sparça—and consonant stops; hrasva-dérgha—in short and long forms; ädi—and so on; lakñaëam—characterized. TRANSLATION From that oàkära Lord Brahmä created all the sounds of the alphabet—the vowels, consonants, semivowels, sibilants and others—distinguished by such features as long and short measure. SB 12.6.44 TEXT 44 TEXT tenäsau caturo vedäàç caturbhir vadanair vibhuù sa-vyähåtikän soàkäräàç cätur-hotra-vivakñayä SYNONYMS tena—with that body of sounds; asau—he; caturaù—the four; vedän—Vedas; caturbhiù—from his four; vadanaiù—faces; vibhuù—the all-powerful; sa-vyähåtikän—along with the vyähåtis (the invocations of the names of the seven planetary systems: bhüù, bhuvaù, svaù, mahaù, janaù, tapaù and satya); sa-oàkärän—along with the seed, oà; cätuù-hotra—the four aspects of ritual sacrifice performed by the priests of each of the four Vedas; vivakñayä—with the desire of describing. TRANSLATION All-powerful Brahmä made use of this collection of sounds to produce from his four faces the four Vedas, which appeared together with the sacred oàkära and the seven vyähåti invocations. His intention was to propagate the process of Vedic sacrifice according to the different functions performed by the priests of each of the four Vedas. SB 12.6.45 TEXT 45 TEXT puträn adhyäpayat täàs tu brahmarñén brahma-kovidän te tu dharmopadeñöäraù sva-putrebhyaù samädiçan SYNONYMS puträn—to his sons; adhyäpayat—he taught; tän—those Vedas; tu—and; brahma-åñén—to the great sages among the brähmaëas; brahma—in the art of Vedic recitation; kovidän—who were very expert; te—they; tu—moreover; dharma—in religious rituals; upadeñöäraù—instructors; sva-putrebhyaù—to their own sons; samädiçan—imparted. TRANSLATION Brahmä taught these Vedas to his sons, who were great sages among the brähmaëas and experts in the art of Vedic recitation. They in turn took the role of äcäryas and imparted the Vedas to their own sons. SB 12.6.46 TEXT 46 TEXT te paramparayä präptäs tat-tac-chiñyair dhåta-vrataiù catur-yugeñv atha vyastä dväparädau maharñibhiù SYNONYMS te—these Vedas; paramparayä—by continuous disciplic succession; präptäù—received; tat-tat—of each succeeding generation; çiñyaiù—by the disciples; dhåta-vrataiù—who were firm in their vows; catuù-yugeñu—throughout the four ages; atha—then; vyastäù—were divided; dväpara-ädau—at the end of the Dväpara millennium; mahä-åñibhiù—by great authorities. TRANSLATION In this way, throughout the cycles of four ages, generation aher generation of disciples—all firmly fixed in their spiritual vows—have received these Vedas by disciplic succession. At the end of each Dväpara-yuga the Vedas are edited into separate divisions by eminent sages. SB 12.6.47 TEXT 47 TEXT kñéëäyuñaù kñéëa-sattvän durmedhän vékñya kälataù vedän brahmarñayo vyasyan hådi-sthäcyuta-coditäù SYNONYMS kñéëa-äyuñaù—their life span diminished; kñéëa-sattvän—their strength diminished; durmedhän—of less intelligence; vékñya—observing; kälataù—by the effect of time; vedän—the Vedas; brahma-åñayaù—the chief sages; vyasyan—divided up; hådi-stha—sitting within their hearts; acyuta—by the infallible Personality of Godhead; coditäù—inspired. TRANSLATION Observing that people in general were diminished in their life span, strength and intelligence by the influence of time, great sages took inspiration from the Personality of Godhead sitting within their hearts and systematically divided the Vedas. SB 12.6.48-49 TEXTS 48–49 TEXT asminn apy antare brahman bhagavän loka-bhävanaù brahmeçädyair loka-pälair yäcito dharma-guptaye paräçarät satyavatyäm aàçäàça-kalayä vibhuù avatérëo mahä-bhäga vedaà cakre catur-vidham SYNONYMS asmin—in this; api—also; antare—rule of Manu; brahman—O brähmaëa (Çaunaka); bhagavän—the Supreme Personality of Godhead; loka—of the universe; bhävanaù—the protector; brahma—by Brahmä; éça—Çiva; ädyaiù—and the others; loka-pälaiù—the rulers of the various planets; yäcitaù—requested; dharma-guptaye—for the protection of the principles of religion; paräçarät—by Paräçara Muni; satyavatyäm—in the womb of Satyavaté; aàça—of His plenary expansion (Saìkarñaëa); aàça—of the expansion (Viñëu); kalayä—as the partial expansion; vibhuù—the Lord; avatérëaù—descended; mahä-bhäga—O most fortunate one; vedam—the Veda; cakre—he made; catuù-vidham—in four parts. TRANSLATION O brähmaëa, in the present age of Vaivasvata Manu, the leaders of the universe, led by Brahmä and Çiva, requested the Supreme Personality of Godhead, the protector of all the worlds, to save the principles of religion. O most fortunate Çaunaka, the almighty Lord, exhibiting a divine spark of a portion of His plenary portion, then appeared in the womb of Satyavaté as the son of Paräçara. In this form, named Kåñëa Dvaipäyana Vyäsa, he divided the one Veda into four. SB 12.6.50 TEXT 50 TEXT åg-atharva-yajuù-sämnäà räçér uddhåtya vargaçaù catasraù saàhitäç cakre mantrair maëi-gaëä iva SYNONYMS åk-atharva-yajuù-sämnäm—of the Åg, Atharva, Yajur and Säma Vedas; räçéù—the accumulation (of mantras); uddhåtya—separating out; vargaçaù—in specific categories; catasraù—four; saàhitäù—collections; cakre—he made; mantraiù—with the mantras; maëi-gaëäù—gems; iva—just as. TRANSLATION Çréla Vyäsadeva separated the mantras of the Åg, Atharva, Yajur and Säma Vedas into four divisions, just as one sorts out a mixed collection of jewels into piles. Thus he composed four distinct Vedic literatures. PURPORT When Lord Brahmä first spoke the four Vedas with his four mouths, the mantras were mixed together like an unsorted collection of various types of jewels. Çréla Vyäsadeva sorted the Vedic mantras into four divisions (saàhitäs), which thus became the recognizable Åg, Atharva, Yajur and Säma Vedas. SB 12.6.51 TEXT 51 TEXT täsäà sa caturaù çiñyän upähüya mahä-matiù ekaikäà saàhitäà brahmann ekaikasmai dadau vibhuù SYNONYMS täsäm—of those four collections; saù—he; caturaù—four; çiñyän—disciples; upähüya—calling near; mahä-matiù—the powerfully intelligent sage; eka-ekäm—one by one; saàhitäm—a collection; brahman—O brähmaëa; eka-ekasmai—to each of them; dadau—he gave; vibhuù—the powerful Vyäsadeva. TRANSLATION The most powerful and intelligent Vyäsadeva called four of his disciples, O brähmaëa, and entrusted to each of them one of these four saàhitäs. SB 12.6.52-53 TEXTS 52–53 TEXT pailäya saàhitäm ädyäà bahvåcäkhyäà uväca ha vaiçampäyana-saàjïäya nigadäkhyaà yajur-gaëam sämnäà jaiminaye präha tathä chandoga-saàhitäm atharväìgiraséà näma sva-çiñyäya sumantave SYNONYMS pailäya—to Paila; saàhitäm—the collection; ädyäm—first (of the Åg Veda); bahu-åca-äkhyam—called Bahvåca; uväca—he spoke; ha—indeed; vaiçampäyana-saàjïäya—to the sage named Vaiçampäyana; nigada-äkhyam—known as Nigada; yajuù-gaëam—the collection of Yajur mantras; sämnäm—the mantras of the Säma Veda; jaiminaye—to Jaimini; präha—he spoke; tathä—and; chandoga-saàhitäm—the saàhitä named Chandoga; atharva-aìgirasém—the Veda ascribed to the sages Atharva and Aìgirä; näma—indeed; sva-çiñyäya—to his disciple; sumantave—Sumantu. TRANSLATION Çréla Vyäsadeva taught the first saàhitä, the Åg Veda, to Paila and gave this collection the name Bahvåca. To the sage Vaiçampäyana he spoke the collection of Yajur mantras named Nigada. He taught the Säma Veda mantras, designated as the Chandoga-saàhitä, to Jaimini, and he spoke the Atharva Veda to his dear disciple Sumantu. SB 12.6.54-56 TEXTS 54–56 TEXT pailaù sva-saàhitäm üce indrapramitaye muniù bäñkaläya ca so ’py äha çiñyebhyaù saàhitäà svakäm caturdhä vyasya bodhyäya yäjïavalkyäya bhärgava paräçaräyägnimitra indrapramitir ätmavän adhyäpayat saàhitäà sväà mäëòükeyam åñià kavim tasya çiñyo devamitraù saubhary-ädibhya ücivän SYNONYMS pailaù—Paila; sva-saàhitäm—his own collection; üce—spoke; indrapramitaye—to Indrapramiti; muniù—the sage; bäñkaläya—to Bäñkala; ca—and; saù—he (Bäñkala); api—moreover; äha—spoke; çiñyebhyaù—to his disciples; saàhitäm—the collection; svakäm—his own; caturdhä—in four parts; vyasya—dividing; bodhyäya—to Bodhya; yäjïavalkyäya—to Yäjïavalkya; bhärgava—O descendant of Bhågu (Çaunaka); paräçaräya—to Paräçara; agnimitre—to Agnimitra; indrapramitiù—Indrapramiti; ätma-vän—the self-controlled; adhyäpayat—taught; saàhitäm—the collection; sväm—his; mäëòükeyam—to Mäëòükeya; åñim—the sage; kavim—scholarly; tasya—of him (Maëòükeya); çiñyaù—the disciple; devamitraù—Devamitra; saubhari-ädibhyaù—to Saubhari and others; ücivän—spoke. TRANSLATION After dividing his saàhitä into two parts, the wise Paila spoke it to Indrapramiti and Bäñkala. Bäñkala further divided his collection into four parts, O Bhärgava, and instructed them to his disciples Bodhya, Yäjïavalkya, Paräçara and Agnimitra. Indrapramiti, the self-controlled sage, taught his saàhitä to the learned mystic Mäëòükeya, whose disciple Devamitra later passed down the divisions of the Åg Veda to Saubhari and others. PURPORT According to Çréla Çrédhara Svämé, Mäëòükeya was the son of Indrapramiti, from whom he received Vedic knowledge. SB 12.6.57 TEXT 57 TEXT çäkalyas tat-sutaù sväà tu païcadhä vyasya saàhitäm vätsya-mudgala-çäléya- gokhalya-çiçireñv adhät SYNONYMS çäkalyaù—Çäkalya; tat-sutaù—the son of Mäëòükeya; sväm—his own; tu—and; païcadhä—in five parts; vyasya—dividing; saàhitäm—the collection; vätsya-mudgala-çäléya—to Vätsya, Mudgala and Çäléya; gokhalya-çiçireñu—and to Gokhalya and Çiçira; adhät—gave. TRANSLATION The son of Mäëòükeya, named Çäkalya, divided his own collection into five, entrusting one subdivision each to Vätsya, Mudgala, Çäléya, Gokhalya and Çiçira. SB 12.6.58 TEXT 58 TEXT jätükarëyaç ca tac-chiñyaù sa-niruktäà sva-saàhitäm baläka-paila-jäbäla- virajebhyo dadau muniù SYNONYMS jätükarëyaù—Jätükarëya; ca—and; tat-çiñyaù—the disciple of Çäkalya; sa-niruktäm—along with a glossary explaining obscure terms; sva-saàhitäm—the collection he received; baläka-paila-jäbäla-virajebhyaù—to Baläka, Paila, Jäbäla and Viraja; dadau—passed down; muniù—the sage. TRANSLATION The sage Jätükarëya was also a disciple of Çäkalya, and after dividing the saàhitä he received from Çäkalya into three parts, he added a fourth section, a Vedic glossary. He taught one of these parts to each of four disciples—Baläka, the second Paila, Jäbäla and Viraja. SB 12.6.59 TEXT 59 TEXT bäñkaliù prati-çäkhäbhyo välakhilyäkhya-saàhitäm cakre väläyanir bhajyaù käçäraç caiva täà dadhuù SYNONYMS bäñkaliù—Bäñkali, the son of Bäñkala; prati-çäkhäbhyaù—from all the different branches; välakhilya-äkhya—entitled Välakhilya; saàhitäm—the collection; cakre—he made; väläyaniù—Väläyani; bhajyaù—Bhajya; käçäraù—Käçära; ca—and; eva—indeed; täm—that; dadhuù—they accepted. TRANSLATION Bäñkali assembled the Välakhilya-saàhitä, a collection from all the branches of the Åg Veda. This collection was received by Väläyani, Bhajya and Käçära. PURPORT According to Çréla Çrédhara Svämé, Väläyani, Bhajya and Käçära belonged to the Daitya community. SB 12.6.60 TEXT 60 TEXT bahvåcäù saàhitä hy etä ebhir brahmarñibhir dhåtäù çrutvaitac-chandasäà vyäsaà sarva-päpaiù pramucyate SYNONYMS bahu-åcäù—of the Åg Veda; saàhitäù—the collections; hi—indeed; etäù—these; ebhiù—by these; brahma-åñibhiù—saintly brähmaëas; dhåtäù—maintained through disciplic succession; çrutvä—hearing; etat—their; chandasäm—of the sacred verses; vyäsam—the process of division; sarva-päpaiù—from all sins; pramucyate—one becomes delivered. TRANSLATION Thus these various saàhitäs of the Åg Veda were maintained through disciplic succession by these saintly brähmaëas. Simply by hearing of this distribution of the Vedic hymns, one will be freed from all sins. SB 12.6.61 TEXT 61 TEXT vaiçampäyana-çiñyä vai carakädhvaryavo ’bhavan yac cerur brahma-hatyäàhaù kñapaëaà sva-guror vratam SYNONYMS vaiçampäyana-çiñyäù—the disciples of Vaiçampäyana; vai—indeed; caraka—named the Carakas; adhvaryavaù—authorities of the Atharva Veda; abhavan—became; yat—because; ceruù—they executed; brahma-hatyä—due to the killing of a brähmaëa; aàhaù—of the sin; kñapaëam—the expiation; sva-guroù—for their own guru; vratam—the vow. TRANSLATION The disciples of Vaiçampäyana became authorities in the Atharva Veda. They were known as the Carakas because they executed strict vows to free their guru from his sin of killing a brähmaëa. SB 12.6.62 TEXT 62 TEXT yäjïavalkyaç ca tac-chiñya ähäho bhagavan kiyat caritenälpa-säräëäà cariñye ’haà su-duçcaram SYNONYMS yäjïavalkyaù—Yäjïavalkya; ca—and; tat-çiñyaù—the disciple of Vaiçampäyana; äha—said; aho—just see; bhagavan—O master; kiyat—how much value; caritena—with the endeavor; alpa-säräëäm—of these weak fellows; cariñye—shall execute; aham—I; su-duçcaram—that which is very difficult to perform. TRANSLATION Once Yäjïavalkya, one of the disciples of Vaiçampäyana, said: O master, how much benefit will be derived from the feeble endeavors of these weak disciples of yours? I will personally perform some outstanding penance. SB 12.6.63 TEXT 63 TEXT ity ukto gurur apy äha kupito yähy alaà tvayä viprävamanträ çiñyeëa mad-adhétaà tyajäçv iti SYNONYMS iti—thus; uktaù—addressed; guruù—his spiritual master; api—indeed; äha—said; kupitaù—angry; yähi—go away; alam—enough; tvayä—with you; vipra-avamanträ—the insulter of brähmaëas; çiñyeëa—such a disciple; mat-adhétam—what has been taught by me; tyaja—give up; äçu—immediately; iti—thus. TRANSLATION Addressed thus, the spiritual master Vaiçampäyana became angry and said: Go away from here! Enough of you, O disciple who insults brähmaëas! Furthermore, you must immediately give back everything I have taught you. PURPORT Çré Vaiçampäyana was angry because one of his disciples, Yäjïavalkya, was insulting the other disciples, who were, after all, qualified brähmaëas. Just as a father is disturbed when one son mistreats the father’s other children, the spiritual master is very displeased if a proud disciple insults or mistreats the guru’s other disciples. SB 12.6.64-65 TEXTS 64–65 TEXT devaräta-sutaù so ’pi charditvä yajuñäà gaëam tato gato ’tha munayo dadåçus tän yajur-gaëän yajüàñi tittirä bhütvä tal-lolupatayädaduù taittiréyä iti yajuù- çäkhä äsan su-peçaläù SYNONYMS devaräta-sutaù—the son of Devaräta (Yäjïavalkya); saù—he; api—indeed; charditvä—vomiting; yajuñäm—of the Yajur Veda; gaëam—the collected mantras; tataù—from there; gataù—having gone; atha—then; munayaù—the sages; dadåçuù—saw; tän—those; yajuù-gaëän—yajur-mantras; yajüàsi—these yajurs; tittiräù—partridges; bhütvä—becoming; tat—for those mantras; lolupatayä—with greedy desire; ädaduù—picked them up; taittiréyäù—known as Taittiréya; iti—thus; yajuù-çäkhäù—branches of the Yajur Veda; äsan—came into being; su-peçaläù—most beautiful. TRANSLATION Yäjïavalkya, the son of Devaräta, then vomited the mantras of the Yajur Veda and went away from there. The assembled disciples, looking greedily upon these yajur hymns, assumed the form of partridges and picked them all up. These divisions of the Yajur Veda therefore became known as the most beautiful Taittiréya-saàhitä, the hymns collected by partridges [tittiräù]. PURPORT According to Çréla Çrédhara Svämé, it is improper for a brähmaëa to collect what has been vomited, and so the powerful brähmaëa disciples of Vaiçampäyana assumed the form of tittiras, partridges, and collected the valuable mantras. SB 12.6.66 TEXT 66 TEXT yäjïavalkyas tato brahmaàç chandäàsy adhi gaveñayan guror avidyamänäni süpatasthe ’rkam éçvaram SYNONYMS yäjïavalkyaù—Yäjïavalkya; tataù—thereafter; brahman—O brähmaëa; chandäàsi—mantras; adhi—additional; gaveñayan—seeking out; guroù—to his spiritual master; avidyamänäni—not known; su-upatasthe—he carefully worshiped; arkam—the sun; éçvaram—the powerful controller. TRANSLATION My dear brähmaëa Çaunaka, Yäjïavalkya then desired to find out new yajur-mantras unknown to even his spiritual master. With this in mind he offered attentive worship to the powerful lord of the sun. SB 12.6.67 TEXT 67 TEXT çré-yäjïavalkya uväca oà namo bhagavate ädityäyäkhila-jagatäm ätma-svarüpeëa käla- svarüpeëa catur-vidha-bhüta-nikäyänäà brahmädi-stamba-paryantänäm antar-hådayeñu bahir api cäkäça ivopädhinävyavadhéyamäno bhavän eka eva kñaëa-lava-nimeñävayavopacita-saàvatsara-gaëenäpäm ädäna- visargäbhyäm imäà loka-yäträm anuvahati. SYNONYMS çré-yäjïavalkyaù uväca—Çré Yäjïavalkya said; oà namaù—I offer my respectful obeisances; bhagavate—to the Personality of Godhead; ädityäya—appearing as the sun-god; akhila-jagatäm—of all the planetary systems; ätma-svarüpeëa—in the form of the Supersoul; käla-svarüpeëa—in the form of time; catuù-vidha—of four kinds; bhüta-nikäyänäm—of all the living beings; brahma-ädi—beginning from Lord Brahmä; stamba-paryantänäm—and extending down to the blades of grass; antaù-hådayeñu—within the recesses of their hearts; bahiù—externally; api—also; ca—and; äkäçaù iva—in the same way as the sky; upädhinä—by material designations; avyavadhéyamänaù—not being covered; bhavän—yourself; ekaù—alone; eva—indeed; kñaëa-lava-nimeña—the kñaëa, lava and nimeña (the smallest fractions of time); avayava—by these fragments; upacita—collected together; saàvatsara-gaëena—by the years; apäm—of the water; ädäna—by taking away; visargäbhyäm—and giving; imäm—this; loka—of the universe; yäträm—the maintenance; anuvahati—carries out. TRANSLATION Çré Yäjïavalkya said: I offer my respectful obeisances to the Supreme Personality of Godhead appearing as the sun. You are present as the controller of the four kinds of living entities, beginning from Brahmä and extending down to the blades of grass. Just as the sky is present both inside and outside every living being, you exist both within the hearts of all as the Supersoul and externally in the form of time. Just as the sky cannot be covered by the clouds present within it, you are never covered by any false material designation. By the flow of years, which are made up of the tiny fragments of time called kñaëas, lavas and nimeñas, you alone maintain this world, drying up the waters and giving them back as rain. PURPORT This prayer is not offered to the sun-god as an independent or autonomous entity but rather to the Supreme Personality of Godhead, represented by His powerful expansion the solar deity. SB 12.6.68 TEXT 68 TEXT yad u ha väva vibudharñabha savitar adas tapaty anusavanam ahar ahar ämnäya-vidhinopatiñöhamänänäm akhila-durita-våjina- béjävabharjana bhagavataù samabhidhémahi tapana maëòalam. SYNONYMS yat—which; u ha väva—indeed; vibudha-åñabha—O chief of the demigods; savitaù—O lord of the sun; adaù—that; tapati—is glowing; anusavanam—at each of the junctures of the day (sunrise, noon and sunset); ahaù ahaù—each day; ämnäya-vidhinä—by the Vedic path, as passed down through disciplic succession; upatiñöhamänänäm—of those who are engaged in offering prayer; akhila-durita—all sinful activities; våjina—the consequent suffering; béja—and the original seed of such; avabharjana—O you who burn; bhagavataù—of the mighty controller; samabhidhémahi—I meditate with full attention; tapana—O glowing one; maëòalam—upon the sphere. TRANSLATION O glowing one, O powerful lord of the sun, you are the chief of all the demigods. I meditate with careful attention on your fiery globe, because for those who offer prayers to you three times daily according to the Vedic method passed down through authorized disciplic succession, you burn away all sinful activities, all consequent suffering and even the original seed of desire. SB 12.6.69 TEXT 69 TEXT ya iha väva sthira-cara-nikaräëäà nija-niketanänäà mana-indriyäsu- gaëän anätmanaù svayam ätmäntar-yämé pracodayati. SYNONYMS yaù—who; iha—in this world; väva—indeed; sthira-cara-nikaräëäm—of all the nonmoving and moving living beings; nija-niketanänäm—who depend on your shelter; manaù-indriya-asu-gaëän—the mind, senses and vital air; anätmanaù—which are nonliving matter; svayam—yourself; ätma—in their hearts; antaù-yämé—the indwelling lord; pracodayati—inspires to activity. TRANSLATION You are personally present as the indwelling lord in the hearts of all moving and nonmoving beings, who depend completely on your shelter. Indeed, you animate their material minds, senses and vital airs to act. SB 12.6.70 TEXT 70 TEXT ya evemaà lokam ati-karäla-vadanändhakära-saàjïäjagara-graha- gilitaà måtakam iva vicetanam avalokyänukampayä parama-käruëika ékñayaivotthäpyähar ahar anusavanaà çreyasi sva-dharmäkhyätmäva- sthane pravartayati. SYNONYMS yaù—who; eva—alone; imam—this; lokam—world; ati-karäla—very fearful; vadana—the mouth of which; andhakära-saàjïa—known as darkness; ajagara—by the python; graha—seized; gilitam—and swallowed; måtakam—dead; iva—as if; vicetanam—unconscious; avalokya—by glancing; anukampayä—mercifully; parama-käruëikaù—supremely magnanimous; ékñayä—by casting his glance; eva—indeed; utthäpya—raising them up; ahaù ahaù—day after day; anu-savanam—at the three sacred junctures of the day; çreyasi—in the ultimate benefit; sva-dharma-äkhya—known as the soul’s proper duty; ätma-avasthäne—in the inclination toward spiritual life; pravartayati—engages. TRANSLATION The world has been seized and swallowed by the python of darkness in its horrible mouth and has become unconscious, as if dead. But mercifully glancing upon the sleeping people of the world, you raise them up with the gift of sight. Thus you are most magnanimous. At the three sacred junctures of each day, you engage the pious in the path of ultimate good, inducing them to perform religious duties that situate them in their spiritual position. PURPORT According to Vedic culture, the three higher classes of society (the intellectual, political and mercantile sections) are formally connected with the spiritual master by initiation and receive the Gäyatré mantra. This purifying mantra is chanted three times daily—at sunrise, noon and sunset. Auspicious moments for the performance of spiritual duties are calculated according to the sun’s path in the sky, and this systematic scheduling of spiritual duties is here attributed to the sun as the representative of God. SB 12.6.71 TEXT 71 TEXT avani-patir iväsädhünäà bhayam udérayann aöati parita äçä-pälais tatra tatra kamala-koçäïjalibhir upahåtärhaëaù. SYNONYMS avani-patiù—a king; iva—as; asädhünäm—of the unholy; bhayam—fear; udérayan—creating; aöati—travels about; paritaù—all around; äçä-pälaiù—by the controlling deities of the directions; tatra tatra—here and there; kamala-koça—holding lotus flowers; aïjalibhiù—with folded palms; upahåta—offered; arhaëaù—honorable presentations. TRANSLATION Just like an earthly king, you travel about everywhere spreading fear among the unholy as the powerful deities of the directions offer you in their folded palms lotus flowers and other respectful presentations. SB 12.6.72 TEXT 72 TEXT atha ha bhagavaàs tava caraëa-nalina-yugalaà tri-bhuvana-gurubhir abhivanditam aham ayäta-yäma-yajuñ-käma upasaräméti. SYNONYMS atha—thus; ha—indeed; bhagavan—O lord; tava—your; caraëa-nalina-yugalam—two lotus feet; tri-bhuvana—of the three worlds; gurubhiù—by the spiritual masters; abhivanditam—honored; aham—I; ayäta-yäma—unknown to anyone else; yajuù-kämaù—desiring to have the yajur-mantras; upasarämi—am approaching with worship; iti—thus. TRANSLATION Therefore, my lord, I am prayerfully approaching your lotus feet, which are honored by the spiritual masters of the three worlds, because I hope to receive from you mantras of the Yajur Veda unknown to anyone else. SB 12.6.73 TEXT 73 TEXT süta uväca evaà stutaù sa bhagavän väji-rüpa-dharo raviù yajüàñy ayäta-yämäni munaye ’dät prasäditaù SYNONYMS sütaù uväca—Süta Gosvämé said; evam—in this way; stutaù—offered glorification; saù—he; bhagavän—the powerful demigod; väji-rüpa—the form of a horse; dharaù—assuming; raviù—the sun-god; yajüàñi—yayur-mantras; ayäta-yämäni—never learned by any other mortal; munaye—to the sage; adät—presented; prasäditaù—being satisfied. TRANSLATION Süta Gosvämé said: Satisfied by such glorification, the powerful sun-god assumed the form of a horse and presented to the sage Yäjïavalkya yajur-mantras previously unknown in human society. SB 12.6.74 TEXT 74 TEXT yajurbhir akaroc chäkhä daça païca çatair vibhuù jagåhur väjasanyas täù käëva-mädhyandinädayaù SYNONYMS yajurbhiù—with the yajur-mantras; akarot—he made; çäkhäù—branches; daça—ten; païca—plus five; çataiù—with the hundreds; vibhuù—the powerful; jagåhuù—they accepted; väja-sanyaù—produced from the hairs of the horse’s mane and thus known as Väjasaneyé; täù—them; käëva-mädhyandina-ädayaù—the disciples of Käëva and Mädhyandina, and other åñis. TRANSLATION From these countless hundreds of mantras of the Yajur Veda, the powerful sage compiled fifteen new branches of Vedic literature. These became known as the Väjasaneyi-saàhitä because they were produced from the hairs of the horse’s mane, and they were accepted in disciplic succession by the followers of Käëva, Mädhyandina and other åñis. SB 12.6.75 TEXT 75 TEXT jaimineù sama-gasyäsét sumantus tanayo muniù sutväàs tu tat-sutas täbhyäm ekaikäà präha saàhitäm SYNONYMS jaimineù—of Jaimini; sama-gasya—the singer of the Säma Veda; äsét—there was; sumantuù—Sumantu; tanayaù—the son; muniù—the sage (Jaimini); sutvän—Sutvän; tu—and; tat-sutaù—the son of Sumantu; täbhyäm—to each of them; eka-ekäm—one of each of the two parts; präha—he spoke; saàhitäm—collection. TRANSLATION Jaimini Åñi, the authority of the Säma Veda, had a son named Sumantu, and the son of Sumantu was Sutvän. The sage Jaimini spoke to each of them a different part of the Säma-veda-saàhitä. SB 12.6.76-77 TEXTS 76–77 TEXT sukarmä cäpi tac-chiñyaù säma-veda-taror mahän sahasra-saàhitä-bhedaà cakre sämnäà tato dvija hiraëyanäbhaù kauçalyaù pauñyaïjiç ca sukarmaëaù çiñyau jagåhatuç cänya ävantyo brahma-vittamaù SYNONYMS sukarmä—Sukarmä; ca—and; api—indeed; tat-çiñyaù—the disciple of Jaimini; säma-veda-taroù—of the tree of the Säma Veda; mahän—the great thinker; sahasra-saàhitä—of one thousand collections; bhedam—a division; cakre—he made; sämnäm—of the säma-mantras; tataù—and then; dvija—O brähmaëa (Çaunaka); hiraëyanäbhaù kauçalyaù—Hiraëyanäbha, the son of Kuçala; pauñyaïjiù—Pauñyaïji; ca—and; sukarmaëaù—of Sukarmä; çiñyau—the two disciples; jagåhatuù—took; ca—and; anyaù—another; ävantyaù—Ävantya; brahma-vit-tamaù—most perfectly realized in knowledge of the Absolute Truth. TRANSLATION Sukarmä, another disciple of Jaimini, was a great scholar. He divided the mighty tree of the Säma Veda into one thousand saàhitäs. Then, O brähmaëa, three disciples of Sukarmä—Hiraëyanäbha, the son of Kuçala; Pausyaïji; and Ävantya, who was very advanced in spiritual realization—took charge of the säma-mantras. SB 12.6.78 TEXT 78 TEXT udécyäù säma-gäù çiñyä äsan païca-çatäni vai pauñyaïjy-ävantyayoç cäpi täàç ca präcyän pracakñate SYNONYMS udécyäù—belonging to the north; säma-gäù—the singer of the Säma Veda; çiñyäù—the disciples; äsan—there were; païca-çatäni—five hundred; vai—indeed; pauñyaïji-ävantyayoù—of Pauñyaïji and Ävantya; ca—and; api—indeed; tän—they; ca—also; präcyän—easterners; pracakñate—are called. TRANSLATION The five hundred disciples of Pauñyaïji and Ävantya became known as the northern singers of the Säma Veda, and in later times some of them also became known as eastern singers. SB 12.6.79 TEXT 79 TEXT laugäkñir mäìgaliù kulyaù kuçédaù kukñir eva ca pauñyaïji-siñyä jagåhuù saàhitäs te çataà çatam SYNONYMS laugäkñiù mäìgaliù kulyaù—Laugäkñi, Mäìgali and Kulya; kuçédaù kukñiù—Kuçéda and Kukñi; eva—indeed; ca—also; pauñyaïji-çiñyäù—disciples of Pauñyaïji; jagåhuù—they took; saàhitäù—collections; te—they; çatam çatam—each one hundred. TRANSLATION Five other disciples of Pauñyaïji, namely Laugäkñi, Mäìgali, Kulya, Kuçéda and Kukñi, each received one hundred saàhitäs. SB 12.6.80 TEXT 80 TEXT kåto hiraëyanäbhasya catur-viàçati saàhitäù çiñya üce sva-çiñyebhyaù çeñä ävantya ätmavän SYNONYMS kåtaù—Kåta; hiraëyanäbhasya—of Hiraëyanäbha; catuù-viàçati—twenty-four; saàhitäù—collections; çiñyaù—the disciple; üce—spoke; sva-çiñyebhyaù—to his own disciples; çeñäù—the remaining (collections); ävantyaù—Ävantya; ätma-vän—the self-controlled. TRANSLATION Kåta, the disciple of Hiraëyanäbha, spoke twenty four saàhitäs to his own disciples, and the remaining collections were passed down by the self-realized sage Ävantya. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Sixth Chapter, of the Çrémad-Bhägavatam, entitled “Mahäräja Parékñit Passes Away.” SB 12.7: The Puräëic Literatures CHAPTER SEVEN The Puräëic Literatures SB 12.7 Summary In this chapter Çré Süta Gosvämé describes the expansion of the branches of the Atharva Veda, enumerates the compilers of the Puräëas and explains the characteristics of a Puräëa. He then lists the eighteen major Puräëas and finishes his account by stating that any person who hears about these matters from someone in a proper disciplic succession will acquire spiritual potency. SB 12.7.1 TEXT 1 TEXT süta uväca atharva-vit sumantuç ca çiñyam adhyäpayat svakäm saàhitäà so ’pi pathyäya vedadarçäya coktavän SYNONYMS sütaù uväca—Süta Gosvämé said; atharva-vit—the expert knower of the Atharva Veda; sumantuù—Sumantu; ca—and; çiñyam—to his disciple; adhyäpayat—instructed; svakäm—his own; saàhitäm—collection; saù—he, the disciple of Sumantu; api—also; pathyäya—to Pathya; vedadarçäya—to Vedadarça; ca—and; uktavän—spoke. TRANSLATION Süta Gosvämé said: Sumantu Åñi, the authority on the Atharva Veda, taught his saàhitä to his disciple Kabandha, who in turn spoke it to Pathya and Vedadarça. PURPORT As confirmed in the Viñëu Puräëa: atharva-vedaà sa muniù sumantur amita-dyutiù çiñyam adhyäpayäm äsa kabandhaà so ’pi ca dvidhä kåtvä tu vedadarçäya tathä pathyäya dattavän “That sage Sumantu, whose brilliance was immeasurable, taught the Atharva Veda to his disciple Kabandha. Kabandha in turn divided it into two parts and passed them down to Vedadarça and Pathya.” SB 12.7.2 TEXT 2 TEXT çaukläyanir brahmabalir modoñaù pippaläyaniù vedadarçasya çiñyäs te pathya-çiñyän atho çåëu kumudaù çunako brahman jäjaliç cäpy atharva-vit SYNONYMS çaukläyaniù brahmabaliù—Çaukläyani and Brahmabali; modoñaù pippaläyaniù—Modoña and Pippaläyani; vedadarçasya—of Vedadarça; çiñyäù—the disciples; te—they; pathya-çiñyän—the disciples of Pathya; atho—furthermore; çåëu—please hear; kumudaù çunakaù—Kumuda and Çunaka; brahman—O brähmaëa, Çaunaka; jäjaliù—Jäjali; ca—and; api—also; atharva-vit—full in knowledge of the Atharva Veda. TRANSLATION Çaukläyani, Brahmabali, Modoña and Pippaläyani were disciples of Vedadarça. Hear from me also the names of the disciples of Pathya. My dear brähmaëa, they are Kumuda, Çunaka and Jäjali, all of whom knew the Atharva Veda very well. PURPORT According to Çréla Çrédhara Svämé, Vedadarça divided his edition of the Atharva Veda into four parts and instructed them to his four disciples. Pathya divided his edition into three parts and instructed it to the three disciples mentioned here. SB 12.7.3 TEXT 3 TEXT babhruù çiñyo ’thängirasaù saindhaväyana eva ca adhéyetäà saàhite dve sävarëädyäs tathäpare SYNONYMS babhruù—Babhru; çiñyaù—the disciple; atha—then; aìgirasaù—of Çunaka (also known as Aìgirä); saindhaväyanaù—Saindhaväyana; eva—indeed; ca—also; adhéyetäm—they learned; saàhite—collections; dve—two; sävarëa—Sävarëa; ädyäù—headed by; tathä—similarly; apare—other disciples. TRANSLATION Babhru and Saindhaväyana, disciples of Çunaka, studied the two divisions of their spiritual master’s compilation of the Atharva Veda. Saindhaväyana’s disciple Sävarëa and disciples of other great sages also studied this edition of the Atharva Veda. SB 12.7.4 TEXT 4 TEXT nakñatrakalpaù çäntiç ca kaçyapäìgirasädayaù ete ätharvaëäcäryäù çåëu pauräëikän mune SYNONYMS nakñatrakalpaù—Nakñatrakalpa; çäntiù—Çäntikalpa; ca—also; kaçyapa-äìgirasa-ädayaù—Kaçyapa, Äìgirasa and others; ete—these; ätharvaëa-äcäryäù—spiritual masters of the Atharva Veda; çåëu—now hear; pauräëikän—the authorities of the Puräëas; mune—O sage, Çaunaka. TRANSLATION Nakñatrakalpa, Çäntikalpa, Kaçyapa, Äìgirasa and others were also among the äcäryas of the Atharva Veda. Now, O sage, listen as I name the authorities on Puräëic literature. SB 12.7.5 TEXT 5 TEXT trayyäruëiù kaçyapaç ca sävarëir akåtavranaù vaiçampäyana-härétau ñaò vai pauräëikä ime SYNONYMS trayyäruëiù kaçyapaù ca—Trayyäruëi and Kaçyapa; sävarëiù akåta-vraëaù—Sävarëi and Akåtavraëa; vaiçampäyana-härétau—Vaiçampäyana and Häréta; ñaö—six; vai—indeed; pauräëikäù—spiritual masters of the Puräëas; ime—these. TRANSLATION Trayyäruëi, Kaçyapa, Sävarëi, Akåtavrana, Vaiçampäyana and Häréta are the six masters of the Puräëas. SB 12.7.6 TEXT 6 TEXT adhéyanta vyäsa-çiñyät saàhitäà mat-pitur mukhät ekaikäm aham eteñäà çiñyaù sarväù samadhyagäm SYNONYMS adhéyanta—they have learned; vyäsa-çiñyät—from the disciple of Vyäsadeva (Romaharñaëa); saàhitäm—the collection of the Puräëas; mat-pituù—of my father; mukhät—from the mouth; eka-ekäm—each learning one portion; aham—I; eteñäm—of these; çiñyaù—the disciple; sarväù—all the collections; samadhyagäm—I have thoroughly learned. TRANSLATION Each of them studied one of the six anthologies of the Puräëas from my father, Romahärñaëa, who was a disciple of Çréla Vyäsadeva. I became the disciple of these six authorities and thoroughly learned all their presentations of Puranic wisdom. SB 12.7.7 TEXT 7 TEXT kaçyapo ’haà ca sävarëé räma-çiñyo ’kåtavranaù adhémahi vyäsa-çiñyäc catväro müla-saàhitäù SYNONYMS kaçyapaù—Kaçyapa; aham—I; ca—and; sävarëiù—Sävarëi; räma-çiñyaù—a disciple of Räma; akåtvraëaù—namely Akåtavraëa; adhémahi—we have assimilated; vyäsa-çiñyät—from the disciple of Vyäsa (Romaharñaëa); catväraù—four; müla-saàhitäù—basic collections. TRANSLATION Romaharñaëa, a disciple of Vedavyäsa, divided the Puräëas into four basic compilations. The sage Kaçyapa and I, along with Sävarëi and Akåtavraëa, a disciple of Räma, learned these four divisions. SB 12.7.8 TEXT 8 TEXT puräëa-lakñaëaà brahman brahmarñibhir nirüpitam çåëuñva buddhim äçritya veda-çästränusärataù SYNONYMS puräëa-lakñaëam—the characteristics of a Puräëa; brahman—O brähmaëa, Çaunaka; brahma-åñibhiù—by great learned brähmaëas; nirüpitam—ascertained; çåëuñva—please hear; buddhim—intelligence; äçritya—resorting to; veda-çästra—the Vedic scriptures; anusärataù—in accordance with. TRANSLATION O Çaunaka, please hear with attention the characteristics of a Puräëa, which have been defined by the most eminent learned brähmaëas in accordance with Vedic literature. SB 12.7.9-10 TEXTS 9–10 TEXT sargo ’syätha visargaç ca våtti-rakñäntaräëi ca vaàço vaàçänucarétaà saàsthä hetur apäçrayaù daçabhir lakñaëair yuktaà puräëaà tad-vido viduù kecit païca-vidhaà brahman mahad-alpa-vyavasthayä SYNONYMS sargaù—the creation; asya—of this universe; atha—then; visargaù—the secondary creation; ca—and; våtti—maintenance; rakñä—protection by sustenance; antaräëi—the reigns of the Manus; ca—and; vaàçaù—the dynasties of great kings; vaàça-anucaritam—the narrations of their activities; saàsthä—the annihilation; hetuù—the motivation (for the living entities’ involvement in material activities); apäçrayaù—the supreme shelter; daçabhiù—with the ten; lakñaëaiù—characteristics; yuktam—endowed; puräëam—a Puräëa; tat—of this matter; vidaù—those who know; viduù—they know; kecit—some authorities; païca-vidham—fivefold; brahman—O brähmaëa; mahat—of great; alpa—and lesser; vyavasthayä—according to the distinction. TRANSLATION O brähmaëa, authorities on the matter understand a Puräëa to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter. Other scholars state that the great Puräëas deal with these ten topics, while lesser Puräëas may deal with five. PURPORT The ten subjects of a great Puräëa are also described in the Second Canto of Çrémad-Bhägavatam (2.10.1): çré-çuka uväca atra sargo visargaç ca sthänaà poñaëam ütayaù manvantareçänukathä nirodho muktir äçrayaù “Çré Çukadeva Gosvämé said: In the Çrémad-Bhägavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home (back to Godhead), liberation and the summum bonum.” According to Çréla Jéva Gosvämé, Puräëas such as Çrémad-Bhägavatam deal with these ten topics, whereas lesser Puräëas deal with only five. As stated in Vedic literature: sargaç ca pratisargaç ca vaàço manvantaräëi ca vaàçänucaritaà ceti puräëaà païca-lakñaëam “Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a Puräëa.” Puräëas covering five categories of knowledge are understood to be secondary Puräëic literature. Çréla Jéva Gosvämé has explained that the ten principal topics of Çrémad-Bhägavatam are found within each of the twelve cantos. One should not try to assign each of the ten topics to a particular canto. Nor should the Çrémad-Bhägavatam be artificially interpreted to show that it deals with the topics successively. The simple fact is that all aspects of knowledge important to human beings, summarized in the ten categories mentioned above, are described with various degrees of emphasis and analysis throughout the Çrémad-Bhägavatam. SB 12.7.11 TEXT 11 TEXT avyäkåta-guëa-kñobhän mahatas tri-våto ’hamaù bhüta-sükñmendriyärthänäà sambhavaù sarga ucyate SYNONYMS avyäkåta—of the unmanifest stage of nature; guëa-kñobhät—by the agitation of the modes; mahataù—from the basic mahat-tattva; tri-våtaù—threefold; ahamaù—from the false ego; bhüta-sükñma—of the subtle forms of perception; indriya—of the senses; arthänäm—and the objects of sense perception; sambhavaù—the generation; sargaù—creation; ucyate—is called. TRANSLATION From the agitation of the original modes within the unmanifest material nature, the mahat-tattva arises. From the mahat-tattva comes the element false ego, which divides into three aspects. This threefold false ego further manifests as the subtle forms of perception, as the senses and as the gross sense objects. The generation of all these is called creation. SB 12.7.12 TEXT 12 TEXT puruñänugåhétänäm eteñäà väsanä-mayaù visargo ’yaà samähäro béjäd béjaà caräcaram SYNONYMS puruña—of the Supreme Personality of Godhead in His pastime role of creation; anugåhétänäm—which have received the mercy; eteñäm—of these elements; väsanä-mayaù—consisting predominantly of the remnants of past desires of the living entities; visargaù—the secondary creation; ayam—this; samähäraù—manifest amalgamation; béjät—from a seed; béjam—another seed; cara—moving beings; acaram—and nonmoving beings. TRANSLATION The secondary creation, which exists by the mercy of the Lord, is the manifest amalgamation of the desires of the living entities. Just as a seed produces additional seeds, activities that promote material desires in the performer produce moving and nonmoving life forms. PURPORT Just as a seed grows into a tree that produces thousands of new seeds, material desire develops into fruitive activity that stimulates thousands of new desires within the heart of the conditioned soul. The word puruñänugåhétänäm indicates that by the mercy of the Supreme Lord one is allowed to desire and act in this world. SB 12.7.13 TEXT 13 TEXT våttir bhütäni bhütänäà caräëäm acaräëi ca kåtä svena nåëäà tatra kämäc codanayäpi vä SYNONYMS våttiù—the sustenance; bhütäni—living beings; bhütänäm—of living beings; caräëäm—of those that move; acaräëi—those that do not move; ca—and; kåtä—executed; svena—by one’s own conditioned nature; nåëäm—for human beings; tatra—therein; kämät—out of lust; codanayä—in pursuit of Vedic injunction; api—indeed; vä—or. TRANSLATION Våtti means the process of sustenance, by which the moving beings live upon the nonmoving. For a human, våtti specifically means acting for one’s livelihood in a manner suited to his personal nature. Such action may be carried out either in pursuit of selfish desire or in accordance with the law of God. SB 12.7.14 TEXT 14 TEXT rakñäcyutävatärehä viçvasyänu yuge yuge tiryaì-martyarñi-deveñu hanyante yais trayé-dviñaù SYNONYMS rakñä—protection; acyuta-avatära—of the incarnations of Lord Acyuta; éhä—the activities; viçvasya—of this universe; anu yuge yuge—in each age; tiryak—among the animals; martya—human beings; åñi—sages; deveñu—and demigods; hanyante—are killed; yaiù—by which incarnations; trayé-dviñaù—the Daityas, who are enemies of Vedic culture. TRANSLATION In each age, the infallible Lord appears in this world among the animals, human beings, sages and demigods. By His activities in these incarnations He protects the universe and kills the enemies of Vedic culture. PURPORT The protective activities of the Lord, indicated by the word rakñä, constitute one of the ten fundamental topics of a Mahä-puräëa, or a great Puräëic literature. SB 12.7.15 TEXT 15 TEXT manvantaraà manur devä manu-puträù sureçvaräù rñayo ’àçävatäräç ca hareù ñaò-vidham ucyate SYNONYMS manu-antaram—the reign of each Manu; manuù—the Manu; deväù—the demigods; manu-puträù—the sons of Manu; sura-éçvaräù—the different Indras; åñayaù—the chief sages; aàça-avatäräù—the incarnations of portions of the Supreme Lord; ca—and; hareù—of Lord Hari; ñaö-vidham—sixfold; ucyate—is said. TRANSLATION In each reign of Manu, six types of personalities appear as manifestations of Lord Hari: the ruling Manu, the chief demigods, the sons of Manu, Indra, the great sages and the partial incarnations of the Supreme Personality of Godhead. SB 12.7.16 TEXT 16 TEXT räjïäà brahma-prasütänäà vaàças trai-käliko ’nvayaù vaàçänucaritaà teñäm våttaà vaàça-dharäs ca ye SYNONYMS räjïäm—of the kings; brahma-prasütänäm—born originally from Brahmä; vaàçaù—dynasty; trai-kälikaù—extending into the three phases of time (past, present and future); anvayaù—the series; vaàça-anucaritam—histories of the dynasties; teñäm—of these dynasties; våttam—the activities; vaàça dharäù—the prominent members of the dynasties; ca—and; ye—which. TRANSLATION Dynasties are lines of kings originating with Lord Brahmä and extending continuously through past, present and future. The accounts of such dynasties, especially of their most prominent members, constitute the subject of dynastic history. SB 12.7.17 TEXT 17 TEXT naimittikaù präkåtiko nitya ätyantiko layaù saàstheti kavibhiù proktaç caturdhäsya svabhävataù SYNONYMS naimittikaù—occasional; präkåtikaù—elemental; nityaù—continuous; ätyantikaù—ultimate; layaù—annihilation; saàsthä—the dissolution; iti—thus; kavibhiù—by learned scholars; proktaù—described; caturdhä—in four aspects; asya—of this universe; svabhävataù—by the inherent energy of the Supreme Personality of Godhead. TRANSLATION There are four types of cosmic annihilation—occasional, elemental, continuous and ultimate—all of which are effected by the inherent poteney of the Supreme Lord. Learned scholars have designated this topic dissolution. SB 12.7.18 TEXT 18 TEXT hetur jévo ’sya sargäder avidyä-karma-kärakaù yaà cänuçäyinaà prähur avyäkåtam utäpare SYNONYMS hetuù—the cause; jévaù—the living being; asya—of this universe; sarga-ädeù—of the creation, maintenance and destruction; avidyä—out of ignorance; karma-kärakaù—the performer of material activities; yam—whom; ca—and; anuçäyinam—the underlying personality; prähuù—they call; avyäkåtam—the unmanifest; uta—indeed; apare—others. TRANSLATION Out of ignorance the living being performs material activities and thereby becomes in one sense the cause of the creation, maintenance and destruction of the universe. Some authorities call the living being the personality underlying the material creation, while others say he is the unmanifest self. PURPORT The Supreme Lord Himself creates, maintains and annihilates the cosmos. However, such activities are performed in response to the desires of conditioned souls, who are described herein as hetu, or the cause of cosmic activity. The Lord creates this world to facilitate the conditioned soul’s attempt to exploit nature and ultimately to facilitate his self-realization. Since conditioned souls cannot perceive their own constitutional identity, they are described here as avyäkåtam, or unmanifest. In other words, the living entity cannot perceive his real form unless he is completely Kåñëa conscious. SB 12.7.19 TEXT 19 TEXT vyatirekänvayo yasya jägrat-svapna-suñuptiñu mäyä-mayeñu tad brahma jéva-våttiñv apäçrayaù SYNONYMS vyatireka—the presence as separate; anvayaù—and as conjoint; yasya—of which; jägrat—within waking consciousness; svapna—sleep; suñuptiñu—and deep sleep; mäyä-mayeñu—within the products of the illusory energy; tat—that; brahma—the Absolute Truth; jéva-våttiñu—within the functions of the living entities; apäçrayaù—the unique shelter. TRANSLATION The Supreme Absolute Truth is present throughout all the stages of awareness—waking consciousness, sleep and deep sleep—throughout all the phenomena manifested by the illusory energy, and within the functions of all living entities, and He also exists separate from all these. Thus situated in His own transcendence, He is the ultimate and unique shelter. SB 12.7.20 TEXT 20 TEXT padärtheñu yathä dravyaà san-mätraà rüpa-nämasu béjädi-païcatäntäsu hy avasthäsu yutäyutam SYNONYMS pada-artheñu—within material objects; yathä—just as; dravyam—the basic substance; sat-mätram—the sheer existence of things; rüpa-nämasu—among their forms and names; béja-ädi—beginning from the seed (i.e., from the time of conception); païcatä-antäsu—ending with death; hi—indeed; avasthäsu—throughout the various phases of bodily existence; yuta-ayutam—both conjoined and separate. TRANSLATION Although a material object may assume various forms and names, its essential ingredient is always present as the basis of its existence. Similarly, both conjointly and separately, the Supreme Absolute Truth is always present with the created material body throughout its phases of existence, beginning with conception and ending with death. PURPORT Moist clay can be molded into various shapes and named “waterpot,” “flowerpot” or “storage pot.” Despite the various names and forms, the essential ingredient, earth, is constantly present. Similarly, the Supreme Lord is present throughout a material body’s stages of bodily existence. The Lord is identical with material nature, being its ultimate generating source. At the same time, the unique Supreme Being exists separately, aloof in His own abode. SB 12.7.21 TEXT 21 TEXT virameta yadä cittaà hitvä våtti-trayaà svayam yogerla vä tadätmänaà vedehäyä nivartate SYNONYMS virameta—desists; yadä—when; cittam—the mind; hitvä—giving up; våtti-trayam—the functions of material life in the three phases of waking, sleep and deep sleep; svayam—automatically; yogena—by regulated spiritual practice; vä—or; tadä—then; ätmänam—the Supreme Soul; veda—he knows; éhäyäù—from material endeavor; nivartate—he ceases. TRANSLATION Either automatically or because of one’s regulated spiritual practice, one’s mind may stop functioning on the material platform of waking consciousness, sleep and deep sleep. Then one understands the Supreme Soul and withdraws from material endeavor. PURPORT As stated in Çrémad-Bhägavatam (3.25.33), jarayaty äçu yä koçaà nigérëam analo yathä: “Bhakti, devotional service, dissolves the subtle body of the living entity without separate endeavor, just as fire in the stomach digests all that we eat.” The subtle material body is inclined to exploit nature through sex, greed, false pride and madness. Loving service to the Lord, however, dissolves the stubborn false ego and lifts one to pure blissful consciousness, Kåñëa consciousness, the sublime perfection of existence. SB 12.7.22 TEXT 22 TEXT evaà lakñaëa-lakñyäëi puräëäni purä-vidaù munayo ’ñöädaça prähuù kñullakäni mahänti ca SYNONYMS evam—in this way; lakñaëa-lakñyäëi—symptomized by their characteristics; puräëäni—the Puräëas; purä-vidaù—those who are expert in such ancient histories; munayaù—the sages; añöädaça—eighteen; prähuù—say; kñullakäni—minor; mahänti—great; ca—also. TRANSLATION Sages expert in ancient histories have declared that the Puräëas, according to their various characteristics, can be divided into eighteen major Puräëas and eighteen secondary Puräëas. SB 12.7.23-24 TEXTS 23–24 TEXT brähmaà pädmaà vaiñëavaà ca çaivaà laiìgaà sa-gäruòaà näradéyaà bhägavatam ägneyaà skända-saàjïitam bhaviñyaà brahma-vaivartaà märkaëòeyaà sa-vämanam värähaà mätsyaà kaurmaà ca brahmäëòäkhyam iti tri-ñaö SYNONYMS brähmam—the Brahmä Puräëa; pädmam—the Padma Puräëa; vaiñëavam—the Viñëu Puräëa; ca—and; çaivam—the Çiva Puräëa; laiìgam—the Liìga Puräëa; sa-gäruòam—along with the Garuòa Puräëa; näradéyam—the Närada Puräëa; bhägavatam—the Bhägavata Puräëa; ägneyam—the Agni Puräëa; skända—the Skanda Puräëa; saàjïitam—known as; bhaviñyam—the Bhaviñya Puräëa; brahma-vaivartam—the Brahma-vaivarta Puräëa; märkaëòeyam—the Märkaëòeya Puräëa; sa-vämanam—together with the Vämana Puräëa; väräham—the Varäha Puräëa; mätsyam—the Matsya Puräëa; kaurmam—the Kürma Puräëa; ca—and; brahmäëòa-äkhyam—known as the Brahmäëòa Puräëa; iti—thus; tri-ñaö—three times six. TRANSLATION The eighteen major Puräëas are the Brahmä, Padma, Viñëu, Çiva, Liìga, Garuòa, Närada, Bhägavata, Agni, Skanda, Bhaviñya, Brahma-vaivarta, Märkaëòeya, Vämana, Varäha, Matsya, Kürma and Brahmäëòa Puräëas. PURPORT Çréla Jéva Gosvämé has quoted from the Varäha Puräëa, Çiva Puräëa and Matsya Puräëa in confirmation of the above two verses. SB 12.7.25 TEXT 25 TEXT brahmann idaà samäkhyätaà çäkhä-praëayanaà muneù çiñya-çiñya-praçiñyäëäà brahma-tejo-vivardhanam SYNONYMS brahman—O brähmaëa; idam—this; samäkhyätam—thoroughly described; çäkhä-praëayanam—the expansion of the branches; muneù—of the sage (Çréla Vyäsadeva); çiñya—of the disciples; çiñya-praçiñyäëäm—and the subsequent disciples of his disciples; brahma-tejaù—spiritual potency; vivardhanam—which increases. TRANSLATION I have thoroughly described to you, O brähmaëa, the expansion of the branches of the Vedas by the great sage Vyäsadeva, his disciples and the disciples of his disciples. One who listens to this narration will increase in spiritual strength. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Seventh Chapter, of the Çrémad-Bhägavatam, entitled “The Puräëic Literatures.” SB 12.8: Märkaëòeya’s Prayers to Nara-Näräyaëa Åñi CHAPTER EIGHT Märkaëòeya’s Prayers to Nara-Näräyaëa Åñi SB 12.8 Summary This chapter describes how Märkaëòeya Åñi performed austerities, defeated by his potency Cupid and all his associates, and offered prayers to Lord Çré Hari in His forms of Nara and Näräyaëa. Çré Çaunaka was confused about the extraordinarily long life span of Çré Märkaëòeya, who had taken birth in Çaunaka’s own dynasty yet who had moved about alone in the ocean of devastation millions of years previously and seen a wonderful young child lying upon a banyan leaf. It seemed to Çaunaka that Märkaëòeya had lived through two days of Brahmä, and he asked Çré Süta Gosvämé to explain this. Suta Gosvämé replied that the sage Märkaëòeya, after receiving the purificatory ritual of brahminical initiation from his father, had fixed himself in the vow of lifelong celibacy. He then worshiped the Supreme Lord Hari for six lifetimes of Manu. In the seventh manvantara, Lord Indra sent Kämadeva (Cupid) and his associates to interrupt the sage’s austerities. But Märkaëòeya Åñi defeated them by the potency generated from his penance. Then, to show mercy to Märkaëòeya, Lord Çré Hari appeared before him in the form of Nara-Näräyaëa. Çré Märkaëòeya prostrated himself in obeisance and then worshiped the Lords by offering Them comfortable seats, water for washing Their feet, and other respectful presentations. He then prayed, “O Almighty Lord, You bring to life the vital air of all creatures, and You also protect the three worlds, vanquish distress and award liberation. You never allow those who have taken shelter of You to be defeated by any kind of misery. Attaining Your lotus feet is the only auspicious goal for the conditioned souls, and service to You fulfills all their desires. Your pastimes, enacted in the mode of pure goodness, can award everyone salvation from material life. Therefore those who are intelligent worship Your personal form of pure goodness named Çré Näräyaëa, along with Nara, who represents Your unalloyed devotee. “The living entity bewildered by illusion can directly understand You if he receives the knowledge presented in the Vedas and promulgated by You, the spiritual master of the entire universe. Even great thinkers like Brahmä are simply bewildered when they try to understand Your identity by struggling on the path of säìkhya-yoga. You Yourself manifest the proponents of Säìkhya and other philosophies, and thus Your true personal identity remains hidden beneath the designative covering of the jéva soul. I offer my homage to You, the Mahäpuruña.” SB 12.8.1 TEXT 1 TEXT çré-çaunaka uväca süta jéva ciraà sädho vada no vadatäà vara tamasy apäre bhramatäà nèëäà tvaà pära-darçanaù SYNONYMS çré-çaunakaù uväca—Çré Çaunaka said; süta—O Süta Gosvämé; jéva—may you live; ciram—for a long time; sädho—O saint; vada—please speak; naù—to us; vadatäm—of speakers; vara—O you who are the best; tamasi—in darkness; apäre—unbounded; bhramatäm—who are wandering; nèëäm—for men; tvam—vou; pära-darçanaù—the seer of the opposite shore. TRANSLATION Çré Çaunaka said: O Süta, may you live a long life! O saintly one, best of speakers, please continue speaking to us. Indeed, only you can show men the path out of the ignorance in which they are wandering. PURPORT According to Çréla Jéva Gosvämé, the sages saw that Süta Gosvämé was about to end his narration of Çrémad-Bhägavatam, and thus they urged him to first tell the story of Märkaëòeya Åñi. SB 12.8.2-5 TEXTS 2–5 TEXT ähuç ciräyuñam åñià måkaëòu-tanayaà janäù yaù kalpänte hy urvarito yena grastam idaà jagat sa vä asmat-kulotpannaù kalpe ’smin bhärgavarñabhaù naivädhunäpi bhütänäà samplavaù ko ’pi jäyate eka evärëave bhrämyan dadarça puruñaà kila vaöa-patra-puöe tokaà çayänaà tv ekam adbhutam eña naù saàçayo bhüyän süta kautühalaà yataù taà naç chindhi mahä-yogin puräëeñv api sammataù SYNONYMS ähuù—they say; cira-äyuñam—having an extraordinarily long life span; åñim—the sage; måkaëòu-tanayam—the son of Måkaëòu; janäù—people; yaù—who; kalpa-ante—at the end of the day of Lord Brahmä; hi—indeed; urvaritaù—remaining alone; yena—by which (annihilation); grastam—seized; idam—this; jagat—entire universe; saù—he, Märkaëòeya; vai—indeed; asmat-kula—in my own family; utpannaù—born; kalpe—in the day of Brahmä; asmin—this; bhärgava-åñabhaù—the most eminent descendant of Bhågu Muni; na—not; eva—certainly; adhunä—in our age; api—even; bhütänäm—of all creation; samplavaù—annihilation by flood; kaù—any; api—at all; jäyate—has arisen; ekaù—alone; eta—indeed; arëave—in the great ocean; bhrämyan—wandering; dadarça—he saw; puruñam—a personality; kila—it is said; vaöa-patra—of a banyan leaf; puöe—within the fold; tokam—an infant hoy; çayänam—lying; tu—but; ekam—one; adbhutam—wonderful; eñaù—this; naù—our; saàçayaù—doubt; bhüyän—great; süta—O Süta Gosvämé; kautühalam—curiosity; yataù—due to which; tam—that; naù—for us; chindhi—please cut; mahä-yogin—O great yogé; puräneñu—of the Puräëas; api—indeed; sammataù—universally accepted (as the expert knower). TRANSLATION Authorities say that Märkaëòeya Åñi, the son of Måkaëòu. was an exceptionally long-lived sage who was the only survivor at the end of Brahmä’s day, when the entire universe was merged in the flood of annihilation. But this same Märkaëòeya Åñi, the foremost descendant of Bhågu, took birth in my own family during the current day of Brahmä, and we have not yet seen any total annihilation in this day of Brahmä. Also, it is well known that Märkaëòeya while wandering helplessly in the great ocean of annihilation, saw in those fearful waters a wonderful personality—an infant boy lying alone within the fold of a banyan leaf. O Süta, I am most bewildered and curious about this great sage, Märkaëòeya Åñi. O great yogé, you are universally accepted as the authority on all the Puräëas. Therefore kindly dispel my confusion. PURPORT Lord Brahmä’s day, consisting of his 12 hours, lasts 4 billion 320 million years, and his night is of the same duration. Apparently Märkaëòeya lived throughout one such day and night and in the following day of Brahmä continued living as the same Märkaëòeya. It seems that when annihilation occurred during Brahmä’s night, the sage wandered throughout the fearful waters of destruction and saw within those waters an extraordinary personality lying on a banyan leaf. All of these mysteries concerning. Märkaëòeya will be clarified by Süta Gosvämé at the request of the great sages. SB 12.8.6 TEXT 6 TEXT süta uväca praçnas tvayä maharñe ’yaà kåto loka-bhramäpahaù näräyaëa-kathä yatra gétä kali-maläpahä SYNONYMS sütaù uväca—Süta Gosvämé said; praçnaù—question; tvayä—by you; mahä-åñe—O great sage, Çaunaka; ayam—this; kåtaù—made; loka—of the entire world; bhrama—the delusion; apahaù—which takes away; näräyaëa-kathä—discussion of the Supreme Lord, Näräyaëa; yatra—in which; gétä—is sung; kali-mala—the contamination of the present age of Kali; apahä—removing. TRANSLATION Süta Gosvämé said: O great sage Çaunaka, your very question will help remove everyone’s illusion, for it leads to the topics of Lord Näräyaëa, which cleanse away the contamination of this Kali age. SB 12.8.7-11 TEXTS 7–11 TEXT präpta-dvijäti-saàskäro märkaëòeyaù pituù kramät chandäàsy adhétya dharmeëa tapaù-svädhyäya-saàyutaù båhad-vrata-dharaù çänto jaöilo valkalämbaraù bibhrat kamaëòaluà daëòam upavétaà sa-mekhalam kåñëäjinaà säkña-sütraà kuçäàç ca niyamarddhaye agny-arka-guru-viprätmasv arcayan sandhyayor harim säyaà prätaù sa gurave bhaikñyam ähåtya väg-yataù bubhuje gurv-anujïätaù sakån no ced upoñitaù evaà tapaù-svädhyäya-paro varñäëäm ayutäyutam ärädhayan håñékeçaà jigye måtyuà su-durjayam SYNONYMS präpta—having received; dvi-jäti—of second birth; saàskäraù—the purificatory rituals; märkaëòeyaù—Märkaëòeya; pituù—from his father; kramät—bv proper sequence; chandäàsi—the Vedic hymns; adhétya—studying; dharmeëa—along with regulative principles; tapaù—in austerities; svädhyäya—and study; saàyutaù—full; båhat-vrata—the great vow of lifelong celibacy; dharaù—maintaining; çäntaù—peaceful; jaöilaù—with matted hair; valkala-ambaraù—wearing bark as his clothing; bibhrat—carrying; kamaëòalum—a waterpot; daëòam—a mendicant’s staff; upavétam—the sacred thread; sa-mekhalam—along with the ritual belt of a brahmacäré; kåñëa-ajinam—the skin of a black deer; sa-akña-sütram—and prayer beads made of lotus seeds; kuçän—kuça grass; ca—also; niyama-åddhaye—to facilitate his spiritual progress; agni—in the form of fire; arka—the sun; guru—the spiritual master; vipra—the brähmaëas; ätmasu—and the Supersoul; arcayan—worshiping; sandhyayoù—at the beginning and the end of the day; harim—the Supreme Personality of Godhead; säyam—in the evening; prätaù—in the early morning; saù—he; gurave—unto his spiritual master; bhaikñyam—alms obtained by begging; ähåtya—bringing; väk-yataù—with controlled speech; bubhuje—he partook; guru-anujïätaù—invited by his spiritual master; sakåt—once; na—not (invited); u—indeed; cet—if; upoñitaù—fasting; evam—in this way; tapaù-svädhyäya-paraù—dedicated to austerities and studies of the Vedic literature; varñäëäm—years; ayuta-ayutam—ten thousand times ten thousand; ärädhayan—worshiping; håñéka-éçam—the supreme master of the senses, Lord Viñëu; jigye—he conquered; måtyum—death; su-durjayam—impossible to conquer. TRANSLATION After being purified by his father’s performance of the prescribed rituals leading to Märkaëòeya’s brahminical initiation, Märkaëòeya studied the Vedic hymns and strictly observed the regulative principles. He became advanced in austerity and Vedic knowledge and remained a lifelong celibate. Appearing most peaceful with his matted hair and his clothing made of bark, he furthered his spiritual progress by carrying the mendicant’s waterpot, staff, sacred thread, brahmacäré belt, black deerskin, lotus-seed prayer beads and bundles of kuça grass. At the sacred junctures of the day he regularly worshiped the Supreme Personality of Godhead in five forms—the sacrificial fire, the sun, his spiritual master, the brähmaëas and the Supersoul within his heart. Morning and evening he would go out begging, and upon returning he would present all the food he had collected to his spiritual master. Only when his spiritual master invited him would he silently take his one meal of the day; otherwise he would fast. Thus devoted to austerity and Vedic study, Märkaëòeya Åñi worshiped the supreme master of the senses, the Personality of Godhead, for countless millions of years, and in this way he conquered unconquerable death. SB 12.8.12 TEXT 12 TEXT brahmä bhågur bhavo dakño brahma-puträç ca ye ’pare nå-deva-pitå-bhütäni tenäsann ati-vismitäù SYNONYMS brahmä—Lord Brahmä; bhåguù—Bhågu Muni; bhavaù—Lord Çiva; dakñaù—Prajäpati Dakña; brahma-puträù—the great sons of Brahmä; ca—and; ye—who; apare—others; nå—human beings; deva—demigods; pitå—forefathers; bhütäni—and ghostly spirits; tena—with that (conquest of death); äsan—they all became; ati-vismitäù—extremely amazed. TRANSLATION Lord Brahmä, Bhågu Muni, Lord Çiva, Prajäpati Dakña, the great sons of Brahmä, and many others among the human beings, demigods, forefathers and ghostly spirits—all were astonished by the achievement of Märkaëòeya Åñi. SB 12.8.13 TEXT 13 TEXT itthaà båhad-vrata-dharas tapaù-svädhyäya-saàyamaiù dadhyäv adhokñajaà yogé dhvasta-kleçäntarätmanä SYNONYMS ittham—in this manner; båhat-vrata-dharaù—maintaining the vow of celibacy, brahmacarya; tapaù-svädhyäya-saàyamaiù—by his austerities, studies of the Vedas and regulative principles; dadhyau—he meditated; adhokñajam—upon the transcendental Lord; yogé—the yogé; dhvasta—destroyed; kleça—all troubles; antaù-ätmana—with his introspective mind. TRANSLATION In this way the devotional mystic Märkaëòeya maintained rigid celibacy through penance, study of the Vedas and self-discipline. With his mind thus free of all disturbances, he turned it inward and meditated on the Supreme Personality of Godhead, who lies beyond the material senses. SB 12.8.14 TEXT 14 TEXT tasyaivaà yuïjataç cittaà mahä-yogena yoginaù vyatéyäya mahän kälo manvantara-ñaò-ätmakaù SYNONYMS tasya—he; evam—thus; yuïjataù—while fixing; cittam—his mind; mahä-yogena—by powerful practice of yoga; yoginaù—the mystic sage; vyatéyäya—passed by; mahän—a great; kälaù—period of time; manu-antara—lifetimes of Manu; ñaö—six; ätmakaù—consisting of. TRANSLATION While the mystic sage thus concentrated his mind by powerful yoga practice, the tremendous period of six lifetimes of Manu passed by. SB 12.8.15 TEXT 15 TEXT etat purandaro jïätvä saptame ’smin kiläntare tapo-viçaìkito brahmann ärebhe tad-vighätanam SYNONYMS etat—this; purandaraù—Lord Indra; jïätvä—learning; saptame—in the seventh; asmin—this; kila—indeed; antare—reign of Manu; tapaù—of the austerities; viçaìkitaù—becoming fearful; brahman—O brähmaëa Çaunaka; ärebhe—he set into motion; tat—of that austeritv; vighäöanam—obstruction. TRANSLATION O brähmaëa, during the seventh reign of Manu, the current age, Lord Indra came to know of Märkaëòeya’s austerities and became fearful of his growing mystic potency. Thus he tried to impede the sage’s penance. SB 12.8.16 TEXT 16 TEXT gandharväpsarasaù kämaà vasanta-malayänilau munaye preñayäm äsa rajas-toka-madau tathä SYNONYMS gandharva-apsarasaù—the celestial singers and dancing girls; kämam—Cupid; vasanta—the spring season; malaya-anilau—and the refreshing breeze from the Malaya Hills; munaye—to the sage; preñayäm äsa—he sent; rajaù-toka—the child of passion, greed; madau—and intoxication; tathä—also. TRANSLATION To ruin the sage’s spiritual practice, Lord Indra sent Cupid, beautiful celestial singers, dancing girls, the season of spring and the sandalwood-scented breeze from the Malaya Hills, along with greed and intoxication personified. SB 12.8.17 TEXT 17 TEXT te vai tad-äçramaà jagmur himädreù pärçva uttare puñpabhadrä nadé yatra citräkhyä ca çilä vibho SYNONYMS te—they; vai—indeed; tat—of Märkaëòeya Åñi; äçramam—to the hermitage; jagmuù—went; hima-adreù—of the Himälaya Mountains; pärçve—to the side; uttare—on the north; puñpabhadrä nadé—the Puñpabhadrä River; yatra—where; citrä-äkhyä—named Citrä; ca—and; çilä—the peak; vibho—O powerful Çaunaka. TRANSLATION O most powerful Çaunaka, they went to Märkaëòeya’s hermitage, on the northern side of the Himälaya Mountains where the Puñpabhadrä River passes by the famous peak Citrä. SB 12.8.18-20 TEXTS 18–20 TEXT tad-äçrama-padaà puëyaà puëya-druma-latäïcitam puëya-dvija-kuläkéånaà puëyämala-jaläçayam matta-bhramara-saìgétaà matta-kokila-küjitam matta-barhi-naöäöopaà matta-dvija-kuläkulam väyuù praviñöa ädäya hima-nirjhara-çékarän sumanobhiù pariñvakto vaväv uttambhayan smaram SYNONYMS tat—his; äçrama-padam—place of hermitage; puëyam—pious; puëya—pious; druma—with trees; latä—and creepers; aïcitam—speeially marked; puëya—pious; dvija—of brähmaëa sages; kula—with the groups; äkérëam—brimming; puëya—pious; amala—spotless; jala-äçayam—having reservoirs of water; matta—maddened; bhramara—of bees; saìgétam—with singing; matta—maddened; kokila—of cuckoos; küjitam—with cooing; matta—maddened; barhi—of peacocks; naöa-äöopam—with the frenzy of dancing; matta—maddened; dvija—of birds; kula—with the families; äkulam—filled; väyuù—the wind of the Malaya Hills; praviñöaù—entering; ädäya—taking up; hima—chilling; nirjhara—of the waterfalls; çékarän—the drops of mist; sumanobhiù—by the flowers; pariñvaktaù—being embraced; vavau—blew; uttambhayan—evoking; smaram—Cupid. TRANSLATION Groves of pious trees decorated the holy äçrama of Märkaëòeya Åñi, and many saintly brähmaëas lived there, enjoying the abundant pure, sacred ponds. The äçrama resounded with the buzzing of intoxicated bees and the cooing of excited cuckoos, while jubilant peacocks danced about. Indeed, many families of maddened birds crowded that hermitage. The springtime breeze sent by Lord Indra entered there, carrying cooling drops of spray from nearby waterfalls. Fragrant from the embrace of forest flowers, that breeze entered the hermitage and began evoking the lusty spirit of Cupid. SB 12.8.21 TEXT 21 TEXT udyac-candra-niçä-vaktraù praväla-stabakälibhiù gopa-druma-latä-jälais taträsét kusumäkaraù SYNONYMS udyat—rising; candra—with the moon; niçä—nighttime; vaktraù—whose face; praväla—of new sprouts; stabaka—and blossoms; älibhiù—with rows; gopa—being hidden; druma—of the trees; latä—and creepers; jälaiù—along with the multitude; tatra—there; äsét—appeared; kusuma-äkaraù—the spring season. TRANSLATION Springtime then appeared in Märkaëòeya’s äçrama. Indeed, the evening sky, glowing with the light of the rising moon, became the very face of spring, and sprouts and fresh blossoms virtually covered the multitude of trees and creepers. SB 12.8.22 TEXT 22 TEXT anvéyamäno gandharvair géta-väditra-yüthakaiù adåçyatätta-cäpeñuù svaù-stré-yütha-patiù smaraù SYNONYMS anvéyamänaù—being followed; gandharvaiù—by Gandharvas; géta—of singers; väditra—and players of musical instruments; yüthakaiù—by companies; adåçyata—was seen; ätta—holding up; cäpa-iñuù—his bow and arrows; svaù-stré-yütha—of hoardes of heavenly women; patiù—the master; smaraù—Cupid. TRANSLATION Cupid, the master of many heavenly women, then came there holding his bow and arrows. He was followed by groups of Gandharvas playing musical instruments and singing. SB 12.8.23 TEXT 23 TEXT hutvägnià samupäsénaà dadåçuù çakra-kiìkaräù mélitäkñaà durädharñaà mürtimantam ivänalam SYNONYMS hutvä—having offered oblations; agnim—to the sacrificial fire; samupäsénam—sitting in yogic meditation; dadåçuù—thev saw; çakra—of Indra; kiìkaräù—the servants; mélita—closed; akñam—his eyes; durädharñam—invincible; mürti-mantam—personified; iva—as if; analam—fire. TRANSLATION These servants of Indra found the sage sitting in meditation, having just offered his prescribed oblations into the sacrificial fire. His eyes closed in trance, he seemed invincible, like fire personified. SB 12.8.24 TEXT 24 TEXT nanåtus tasya purataù striyo ’tho gäyakä jaguù mådaìga-véëä-paëavair vädyaà cakrur mano-ramam SYNONYMS nanåtuù—danced; tasya—of him; purataù—in front; striyaù—women; atha u—and furthermore; gäyakäù—singers; jaguù—sang; mådaìga—with drums; véëä—stringed instruments; paëavaiù—and cymbals; vädyam—instrumental music; cakruù—they made; manaù-ramam—charming. TRANSLATION The women danced before the sage, and the celestial singers sang to the charming accompaniment of drums, cymbals and véëäs. SB 12.8.25 TEXT 25 TEXT sandadhe ’straà sva-dhanuñi kämaù païca-mukhaà tadä madhur mano rajas-toka indra-bhåtyä vyakampayan SYNONYMS sandadhe—he fixed; astram—the weapon; sva-dhanuñi—upon his bow; kämaù—Cupid; païca-mukham—having five heads (sight, sound, smell, touch and taste); tadä—then; madhuù—spring; manaù—the mind of the sage; rajaù-tokaù—the child of passion, greed; indra-bhåtyäù—the servants of Indra; vyakampayan—attempted to agitate. TRANSLATION While the son of passion [greed personified], spring and the other servants of Indra all tried to agitate Märkaëòeya’s mind, Cupid drew his five-headed arrow and fixed it upon his bow. SB 12.8.26-27 TEXTS 26–27 TEXT kréòantyäù puïjikasthalyäù kandukaiù stana-gauravät bhåçam udvigna-madhyäyäù keça-visraàsita-srajaù itas tato bhramad-dåñöeç calantyä anu kandukam väyur jahära tad-väsaù sükñmaà truöita-mekhalam SYNONYMS krédantyäù—who was playing; puïjikasthalyäù—of the Apsarä named Puïjikasthalé; kandukaiù—with a number of balls; stana—of her breasts; gauravät—because of the great weight; bhåçam—very much; udvigna—overburdened; madhyäyäù—whose waist; keça—from her hair; visraàsita—falling; srajaù—the flower garland; itaù tataù—here and there; bhramat—wandering; dåñöeù—whose eyes; calantyäù—who was running about; anu kandukam—after her ball; väyuù—the wind; jahära—stole away; tat-väsaù—her garment; sükñmam—fine; truöita—loosened; mekhalam—the belt. TRANSLATION The Apsarä Puïjikasthalé made a show of playing with a number of toy balls. Her waist seemed weighed down by her heavy breasts, and the wreath of flowers in her hair became disheveled. As she ran about after the balls, glancing here and there, the belt of her thin garment loosened, and suddenly the wind blew her clothes away. SB 12.8.28 TEXT 28 TEXT visasarja tadä bäëaà matvä taà sva-jitaà smaraù sarvaà taträbhavan mogham anéçasya yathodyamaù SYNONYMS visasarja—shot; tadä—then; bäëam—the arrow; matvä—thinking; tam—him; sva—by himself; jitam—conquered; smaraù—Cupid; sarvam—all this; tatra—directed at the sage; abhavat—became; mogham—futile; anéçasya—of an atheist disbeliever; yathä—just as; udyamaù—the endeavors. TRANSLATION Cupid, thinking he had conquered the sage, then shot his arrow. But all these attempts to seduce Märkaëòeya proved futile, just like the useless endeavors of an atheist. SB 12.8.29 TEXT 29 TEXT ta ittham apakurvanto munes tat-tejasä mune dahyamänä nivavåtuù prabodhyähim ivärbhakäù SYNONYMS te—they; ittham—in this way; apakurvantaù—trying to do harm; muneù—to the sage; tat—his; tejasä—by the potency; mune—O sage (Çaunaka); dahyamänäù—feeling burned; nivavåtuù—they desisted; prabodhya—having awakened; ahim—a snake; iva—as if; arbhakäù—children. TRANSLATION O learned Çaunaka, while Cupid and his followers tried to harm the sage, they felt themselves being burned alive by his potency. Thus they stopped their mischief, just like children who have aroused a sleeping snake. SB 12.8.30 TEXT 30 TEXT iténdränucarair brahman dharñito ’pi mahä-muniù yan nägäd ahamo bhävaà na tac citraà mahatsu hi SYNONYMS iti—thus; indra-anucaraiù—by the followers of Indra; brahman—O brähmaëa; dharñitaù—impudently attacked; api—although; mahä-muniù—the elevated sage; yat—that; na agät—he did not succumb; ahamaù—of false ego; bhävam—to the transformation; na—not; tat—that; citram—surprising; mahatsu—for great souls; hi—indeed. TRANSLATION O brähmaëa, the followers of Lord Indra had impudently attacked the saintly Märkaëòeya, yet he did not succumb to any influence of false ego. For great souls such tolerance is not at all surprising. SB 12.8.31 TEXT 31 TEXT dåñövä nistejasaà kämaà sa-gaëaà bhagavän svaräö çrutvänubhävaà brahmarñer vismayaà samagät param SYNONYMS dåñövä—seeing; nistejasam—deprived of his power; kämam—Cupid; sa-gaëam—along with his associates; bhagavän—the powerful lord; sva-räö—King Indra; çrutvä—and hearing; anubhävam—the influence; brahma-åñeù—of the sage among the brähmaëas; vismayam—astonishment; samagät—he attained; param—great. TRANSLATION The mighty King Indra was most astonished when he heard of the mystic prowess of the exalted sage Märkaëòeya and saw how Cupid and his associates had become powerless in his presence. SB 12.8.32 TEXT 32 TEXT tasyaivaà yuïjataç cittaà tapaù-svädhyäya-saàyamaiù anugrahäyäviräsén nara-näräyaëo hariù SYNONYMS tasya—while he, Märkaëòeya; evam—in this way; yuïjataù—was fixing; cittam—his mind; tapaù—by austerity; svädhyäya—study of the Vedas; saàyamaiù—and regulative principles; anugrahäya—for showing mercy; äviräsét—made Himself manifest; nara-näräyaëaù—exhibiting the forms of Nara and Näräyaëa; hariù—the Supreme Personality of Godhead. TRANSLATION Desiring to bestow His mercy upon the saintly Märkaëòeya, who had perfectly fixed his mind in self-realization through penance, Vedic study and observance of regulative principles, the Supreme Personality of Godhead personally appeared before the sage in the forms of Nara and Näräyaëa. SB 12.8.33-34 TEXTS 33–34 TEXT tau çukla-kåñëau nava-kaïja-locanau catur-bhujau raurava-valkalämbarau pavitra-päëé upavétakaà tri-våt kamaëòaluà daëòam åjuà ca vaiëavam padmäkña-mäläm uta jantu-märjanaà vedaà ca säkñät tapa eva rüpiëau tapat-taòid-varëa-piçaìga-rociñä präàçü dadhänau vibudharñabhärcitau SYNONYMS tau—the two of Them; çukla-kåñëau—one white and the other black; nava-kaïja—like blooming lotus flowers; locanau—Their eyes; catuù-bhujau—having four arms; raurava—black deerskin; valkala—and bark; ambarau—as Their clothing; pavitra—most purifying; päëé—Their hands; upavétakam—sacred thread; tri-våt—threefold; kamaëòalum—waterpot; daëòam—staff; åjum—straight; ca—and; vaiëavam—made of bamboo; padma-akña—of lotus seeds; mäläm—prayer beads; uta—and; jantu-märjanam—which purifies all living beings; vedam—the Vedas (represented by bundles of darbha grass); ca—and; säkñät—directly; tapaù—austerity; eva—indeed; rüpiëau—personified; tapat—blazing; taòit—lightning; varëa—the color; piçaìga—yellowish; rociñä—with Their effulgence; präàçu—very tall; dadhänau—bearing; vibudha-åñabha—by the chief of the demigods; arcitau—worshiped. TRANSLATION One of Them was of a whitish complexion, the other blackish, and They both had four arms. Their eyes resembled the petals of blooming lotuses, and They wore garments of black deerskin and bark, along with the three-stranded sacred thread. In Their hands, which were most purifying, They carried the mendicant’s waterpot, straight bamboo staff and lotus-seed prayer beads, as well as the all-purifying Vedas in the symbolic form of bundles of darbha grass. Their bearing was tall and Their yellow effulgence the color of radiant lightning. Appearing as austerity personified, They were being worshiped by the foremost demigods. SB 12.8.35 TEXT 35 TEXT te vai bhagavato rüpe nara-näräyaëäv åñé dåñövotthäyädareëoccair nanämäìgena daëòa-vat SYNONYMS te—They; vai—indeed; bhagavataù—of the Personality of Godhead; rüpe—the personal manifestations; nara-näräyaëau—Nara and Näräyaëa; åñé—the two sages; dåñövä—seeing; utthäya—standing up; ädareëa—with respect; uccaiù—great; nanäma—bowed down; aìgena—with his entire body; daëòa-vat—just like a stick. TRANSLATION These two sages, Nara and Näräyaëa, were the direct personal forms of the Supreme Lord. When Märkaëòeya Åñi saw Them, he immediately stood up and then with great respect offered Them obeisances by falling down flat on the ground like a stick. SB 12.8.36 TEXT 36 TEXT sa tat-sandarçanänanda- nirvåtätmendriyäçayaù håñöa-romäçru-pürëäkño na sehe täv udékñitum SYNONYMS saù—he, Märkaëòeya; tat—of Them; sandarçana—because of seeing; änanda—by the ecstasy; nirvåta—pleased; ätma—whose body; indriya—senses; äçayaù—and mind; håñöa—standing on end; romä—his bodily hairs; açru—with tears; pürëa—filled; akñaù—his eyes; na sehe—he was unable; tau—upon them; udékñitum—to glance. TRANSLATION The ecstasy of seeing Them completely satisfied Märkaëòeya’s body, mind and senses and caused the hairs on his body to stand on end and his eyes to fill with tears. Overwhelmed, Märkaëòeya found it difficult to look at Them. SB 12.8.37 TEXT 37 TEXT utthäya präïjaliù prahva autsukyäd äçliñann iva namo nama itéçänau babhäçe gadgadäkñaram SYNONYMS utthäya—standing up; präïjaliù—with folded hands; prahvaù—humble; autsukyät—out of eagerness; äçliñan—embracing; iva—as if; namaù—obeisances; namaù—obeisances; iti—thus; éçänau—to the two Lords; babhäñe—he spoke; gadgada—choking with ecstasy; akñaram—the syllables. TRANSLATION Standing with his hands folded in supplication and his head bowed in humility, Märkaëòeya felt such eagerness that he imagined he was embracing the two Lords. In a voice choked with ecstasy, he repeatedly said, “I offer You my humble obeisances.” SB 12.8.38 TEXT 38 TEXT tayor äsanam ädäya pädayor avanijya ca arhaëenänulepena dhüpa-mälyair apüjayat SYNONYMS tayoù—to Them; äsanam—sitting places; ädäya—offering; pädayoù—Their feet; avanijya—hathing; ca—and; arhaëena—with suitable respectful offerings; anulepena—by anointing Them with sandalwood pulp and other fragrant substances; dhüpa—with incense; mälyaiù—and flower garlands; apüjayat—he worshiped. TRANSLATION He gave Them sitting places and washed Their feet, and then he worshiped Them with presentations of arghya, sandalwood pulp, fragrant oils, incense and flower garlands. SB 12.8.39 TEXT 39 TEXT sukham äsanam äsénau prasädäbhimukhau muné punar änamya pädäbhyäà gariñöhäv idam abravét SYNONYMS sukham—comfortably; äsanam—on sitting places; äsénau—seated; prasäda—mercy; abhimukhau—ready to give; muné—to the Lord’s incarnation as the two sages; punaù—again; änamya—bowing down; pädäbhyäm—at Their feet; gariñöhau—to the supremely worshipable; idam—this; abravét—he spoke. TRANSLATION Märkaëòeya Åñi once again bowed down at the lotus feet of those two most worshipable sages, who were sitting at ease, ready to bestow all mercy upon him. He when addressed Them as follows. SB 12.8.40 TEXT 40 TEXT çré-märkaëòeya uväca kià varëaye tava vibho yad-udérito ’suù saàspandate tam anu väì-mana-indriyäëi spandanti vai tanu-bhåtäm aja-çarvayoç ca svasyäpy athäpi bhajatäm asi bhäva-bandhuù SYNONYMS çré-märkaëòeyaù uväca—Çré Märkaëòeya said; kim—what; varëaye—shall I describe; tava—about You; vibho—O Almighty Lord; yat—by whom; udéritaù—moved; asuù—the vital air; saàspandate—comes to life; tam anu—following it; väk—the power of speech; manaù—the mind; indriyäëi—and the senses; spandanti—begin to act; vai—indeed; tanu-bhåtäm—of all embodied living beings; aja-çarvayoù—of Lord Brahmä and Lord Çiva; ca—as well; svasya—of myself; api—also; atha api—nevertheless; bhajatäm—for those who are worshiping; asi—You become; bhäva-bandhuù—the intimate loving friend. TRANSLATION Çré Märkaëòeya said: O Almighty Lord, how can I possibly describe You? You awaken the vital air, which then impels the mind, senses and power of speech to act. This is true for all ordinary conditioned souls and even for great demigods like Brahmä and Çiva. So it is certainly true for me. Nevertheless, You become the intimate friend of those who worship You. SB 12.8.41 TEXT 41 TEXT mürté ime bhagavato bhagavaàs tri-lokyäù kñemäya täpa-viramäya ca måtyu-jityai nänä bibharñy avitum anya-tanür yathedaà såñövä punar grasasi sarvam ivorëanäbhiù SYNONYMS mürté—the two personal forms; ime—these; bhagavataù—of the Supreme Personality of Godhead; bhagavan—O Lord; tri-lokyäù—of all the three worlds; kñemäya—for the ultimate benefit; täpa—of material misery; viramäya—for the cessation; ca—and; måtyu—of death; jityai—for the conquest; nänä—various; bibharñi—You manifest; avitum—for the purpose of protecting; anya—other; tanüù—transcendental bodies; yathä—just as; idam—this universe; såñövä—having created; punaù—once again; grasasi—You swallow up; sarvam—entirely; iva—just like; ürëa-näbhiù—a spider. TRANSLATION O Supreme Personality of Godhead, these two personal forms of Yours have appeared to bestow the ultimate benefit for the three worlds—the cessation of material misery and the conquest of death. My Lord, although You create this universe and then assume many transcendental forms to protect it, You also swallow it up, just like a spider who spins and later withdraws its web. SB 12.8.42 TEXT 42 TEXT tasyävituù sthira-careçitur aìghri-mülaà yat-sthaà na karma-guëa-käla-rajaù spåçanti yad vai stuvanti ninamanti yajanty abhékñëaà dhyäyanti veda-hådayä munayas tad-äptyai SYNONYMS tasya—of Him; avituù—the protector; sthira-cara—of the stationary and moving living beings; éçituù—the supreme controller; aìghri-mülam—the soles of His lotus feet; yat-stham—one who is situated at which; na—do not; karma-guëa-käla—of material work, material qualities and time; rajaù—the contamination; spåçanti—touch; yat—whom; vai—indeed; stuvanti—praise; ninamanti—how down to; yajanti—worship; abhékñëam—at every moment; dhyäyanti—meditate upon; veda-hådayäù—who have assimilated the essence of the Vedas; munayaù—sages; tat-äptyai—for the purpose of achieving Him. TRANSLATION Because You are the protector and the supreme controller of all moving and nonmoving beings, anyone who takes shelter of Your lotus feet can never be touched by the contamination of material work, material qualities or time. Great sages who have assimilated the essential meaning of the Vedañ offer their prayers to You. To gain Your association, they bow down to You at every opportunity and constantly worship You and meditate upon You. SB 12.8.43 TEXT 43 TEXT nänyaà taväìghry-upanayäd apavarga-mürteù kñemaà janasya parito-bhiya éça vidmaù brahmä bibhety alam ato dvi-parärdha-dhiñëyaù kälasya te kim uta tat-kåta-bhautikänäm SYNONYMS na anyam—no other; tava—Your; aìghri—of the lotus feet; upanayät—than the attainment; apavarga-mürteù—who are liberation personified; kñemam—benefit; janasya—for the person; paritaù—on all sides; bhiyaù—who is fearful; éça—O Lord; vidmaù—do we know; brahmä—Lord Brahmä; bibheti—is afraid; alam—very much; ataù—on account of this; dvi-parärdha—the entire duration of the universe; dhiñëyaù—the period of whose reign; kälasya—because of time; te—Your feature; kim uta—then what to speak; tat-kåta—created by him, Brahmä; bhautikänäm—of the mundane creatures. TRANSLATION My dear Lord, even Lord Brahmä, who enjoys his exalted position for the entire duration of the universe, fears the passage of time. Then what to speak of those whom Brahmä creates, the conditioned souls. They encounter fearful dangers at every step of their lives. I do not know of any relief from this fear except shelter at Your lotus feet, which are the very form of liberation. SB 12.8.44 TEXT 44 TEXT tad vai bhajämy åta-dhiyas tava päda-mülaà hitvedam ätma-cchadi cätma-guroù parasya dehädy apärtham asad antyam abhijïa-mätraà vindeta te tarhi sarva-manéñitärtham SYNONYMS tat—therefore; vai—indeed; bhajämi—I worship; åta-dhiyaù—of Him whose intelligence always perceives the truth; tava—of You; päda-mülam—the soles of the lotus feet; hitvä—giving up; idam—this; ätma-chadi—covering of the self; ca—and; ätma-guroù—of the master of the soul; parasya—who is the Supreme Truth; deha-ädi—the material body and other false designations; apärtham—useless; asat—insubstantial; antyam—temporary; abhijïa-mätram—only imagined to have a separate existence; vindeta—one obtains; te—from You; tarhi—then; sarva—all; manéñita—desired; artham—objects. TRANSLATION Therefore I worship Your lotus feet, having renounced my identification with the material body and everything else that covers my true self. These useless, insubstantial and temporary coverings are merely presumed to be separate from You, whose intelligence encompasses all truth. By attaining You—the Supreme Godhead and the master of the soul—one attains everything desirable. PURPORT One who falsely identifies himself as the material body or mind automatically feels entitled to exploit the material world. But when we realize our eternal spiritual nature and Lord Kåñëa’s supreme proprietorship over all that be, we renounce our false enjoying propensity by the strength of spiritual knowledge. SB 12.8.45 TEXT 45 TEXT sattvaà rajas tama itéça tavätma-bandho mäyä-mayäù sthiti-layodaya-hetavo ’sya lélä dhåtä yad api sattva-mayé praçäntyai nänye nåëäà vyasana-moha-bhiyaç ca yäbhyäm SYNONYMS sattvam—goodness; rajaù—passion; tamaù—ignorance; iti—the modes of nature thus termed; éça—O Lord; tava—Your; ätma-bandho—O supreme friend of the soul; mäyä-mayäù—produced from Your personal energy; sthiti-laya-udaya—of maintenance, destruction and creation; hetavaù—the causes; asya—of this universe; léläù—as pastimes; dhåtäù—assumed; yat api—although; sattva-mayé—that which is in the mode of goodness; praçäntyai—for liberation; na—not; anye—the other two; nåëäm—for persons; vyasana—danger; moha—bewilderment; bhiyaù—and fear; ca—also; yäbhyäm—from which. TRANSLATION O my Lord, O supreme friend of the conditioned soul, although for the creation, maintenance and annihilation of this world You accept the modes of goodness, passion and ignorance, which constitute Your illusory potency, You specifically employ the mode of goodness to liberate the conditioned souls. The other two modes simply bring them suffering, illusion and fear. PURPORT The words lélä dhåtäù indicate that the creative activities of Lord Brahmä, the destructive activities of Lord Çiva and the sustaining functions of Lord Viñëu are all pastimes of the Absolute Truth, Lord Kåñëa. But ultimately only Lord Viñëu can award liberation from the clutches of material illusion, as indicated by the words sattva-mayé praçäntyai. Our passionate and ignorant activities cause great suffering, illusion and fear for us and others; therefore they should be given up. One should become firmly situated in the mode of goodness and live peacefully on the spiritual platform. The essence of goodness is to renounce selfish interest in all one’s activities and thus dedicate one’s entire being to the Supreme Being, Lord Kåñëa, who is the source of our existence. SB 12.8.46 TEXT 46 TEXT tasmät taveha bhagavann atha tävakänäà çukläà tanuà sva-dayitäà kuçalä bhajanti yat sätvatäù puruña-rüpam uçanti sattvaà loko yato ’bhayam utätma-sukhaà na cänyat SYNONYMS tasmät—therefore; tava—Your; iha—in this world; bhagavan—O Supreme Lord; atha—and; tävakänäm—of Your devotees; çukläm—transcendental; tanum—the personal form; sva-dayitäm—most dear to them; kuçaläù—those who are expert in spiritual knowledge; bhajanti—worship; yat—because; sätvatäù—the great devotees; puruña—of the original Personality of Godhead; rüpam—the form; uçanti—consider; sattvam—the mode of goodness; lokaù—the spiritual world; yataù—from which; abhayam—fearlessness; uta—and; ätma-sukham—the happiness of the soul; na—not; ca—and; anyat—any other. TRANSLATION O Lord, because fearlessness, spiritual happiness and the kingdom of God are all achieved through the mode of pure goodness, Your devotees consider this mode, but never passion and ignorance, to be a direct manifestation of You, the Supreme Personality of Godhead. Intelligent persons thus worship Your beloved transcendental form, composed of pure goodness, along with the spiritual forms of Your pure devotees. PURPORT Intelligent persons do not worship the demigods, who represent the modes of passion and ignorance. Lord Brahmä represents passion, Lord Çiva represents ignorance, and demigods such as Indra also represent the modes of material nature. But Lord Viñëu, or Näräyaëa, represents pure spiritual goodness, which brings one realization of the spiritual world, freedom from fear, and spiritual bliss. Such benefits can never be derived from impure, material goodness, for it is always mixed with the modes of passion and ignorance. As clearly indicated in this verse, the transcendental form of God is fully constituted of eternal spiritual goodness and thus has no tinge of the material mode of goodness, passion or ignorance. SB 12.8.47 TEXT 47 TEXT tasmai namo bhagavate puruñäya bhümne viçväya viçva-gurave para-daivatäya näräyaëäya åñaye ca narottamäya haàsäya saàyata-gire nigameçvaräya SYNONYMS tasmai—to Him; namaù—my obeisances; bhagavate—to the Godhead; puruñäya—the Supreme Person; bhümne—the all-pervading one; viçväya—the all-inclusive manifestation of the universe; viçva-gurave—the spiritual master of the universe; para-daivatäya—the supremely worshipable Deity; näräyaëäya—to Lord Näräyaëa; åñaye—the sage; ca—and; nara-uttamäya—to the best of human beings; haàsäya—situated in perfect purity; saàyata-gire—who has controlled his speech; nigama-éçvaräya—the master of the Vedic scriptures. TRANSLATION I offer my humble obeisances to Him, the Supreme Personality of Godhead. He is the all-pervading and all-inclusive form of the universe, as well as its spiritual master. I bow down to Lord Näräyaëa, the supremely worshipable Deity appearing as a sage, and also to the saintly Nara, the best of human beings, who is fixed in perfect goodness, fully in control of his speech, and the propagator of the Vedic literatures. SB 12.8.48 TEXT 48 TEXT yaà vai na veda vitathäkña-pathair bhramad-dhéù santaà svakeñv asuñu hådy api dåk-patheñu tan-mäyayävåta-matiù sa u eva säkñäd ädyas taväkhila-guror upasädya vedam SYNONYMS yam—whom; vai—indeed; na veda—does not recognize; vitatha—deceptive; akña-pathaiù—by methods of empirical perception; bhramat—becoming diverted; dhéù—whose intelligence; santam—present; svakeñu—within one’s own; asuñu—senses; hådi—within the heart; api—even; dåk-patheñu—among perceived objects of the external world; tat-mäyayä—by His illusory potency; ävåta—covered over; matiù—his understanding; saù—he; u—even; eva—indeed; säkñät—directly; ädyaù—originally (in ignorance); tava—of You; akhila-guroù—the spiritual master of all living beings; upasädya—obtaining; vedam—the knowledge of the Vedas. TRANSLATION A materialist, his intelligence perverted by the action of his deceptive senses, cannot recognize You at all, although You are always present within his own senses and heart and also among the objects of his perception. Yet even though one’s understanding has been covered by Your illusory potency, if one obtains Vedic knowledge from You, the supreme spiritual master of all, he can directly understand You. SB 12.8.49 TEXT 49 TEXT yad-darçanaà nigama ätma-rahaù-prakäçaà muhyanti yatra kavayo ’ja-parä yatantaù taà sarva-väda-viñaya-pratirüpa-çélaà vande mahä-puruñam ätma-nigüòha-bodham SYNONYMS yat—of whom; darçanam—the vision; nigame—in the Vedas; ätma—of the Supreme Soul; rahaù—the mystery; prakäçam—which reveals; muhyanti—become bewildered; yatra—about which; kavayaù—great learned authorities; aja-paräù—headed by Brahmä; yatantaù—endeavoring; tam—to Him; sarva-väda—of all different philosophies; viñaya—the subject matter; pratirüpa—adjusting itself as suitable; çélam—whose personal nature; vande—I offer my homage; mahä-puruñam—to the Supreme Personality of Godhead; ätma—from the spirit soul; nigüòha—hidden; bodham—understanding. TRANSLATION My dear Lord, the Vedic literatures alone reveal confidential knowledge of Your supreme personality, and thus even such great scholars as Lord Brahmä himself are bewildered in their attempt to understand You through empirical methods. Each philosopher understands You according to his particular speculative conclusions. I worship that Supreme Person, knowledge of whom is hidden by the bodily designations covering the conditioned soul’s spiritual identity. PURPORT Even great demigods like Brahmä are bewildered in their speculative attempts to understand the Supreme Personality of Godhead. Each philosopher is covered by a unique combination of the modes of nature and thus describes the Supreme Truth according to his own material conditioning. Therefore even strenuous empirical endeavor will never bring one to the conclusion of all knowledge. The highest knowledge is Kåñëa, the Supreme Personality of Godhead, and one can understand Him only by fully surrendering to Him and serving Him with love. This is why Märkaëòeya Åñi states here, vande mahä-puruñam: “I simply worship that Supreme Personality.” Those who try to worship God but at the same time continue speculating or acting fruitively will attain only mixed and bewildering results. To be pure a devotee must give up all fruitive activity and mental speculation; in that way his loving service to the Lord will yield perfect knowledge of the Supreme. Only this perfection can satisfy the eternal soul. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Eighth Chapter, of the Çrémad-Bhägavatam, entitled “Märkaëòeya’s Prayers to Nara-Näräyaëa Åñi.” SB 12.9: Märkaëòeya Åñi Sees the Illusory Potency of the Lord CHAPTER NINE Märkaëòeya Åñi Sees the Illusory Potency of the Lord SB 12.9 Summary This chapter describes Märkaëòeya Åñi’s vision of the Supreme Personality of Godhead’s illusory energy. Satisfied by the prayers Çré Märkaëòeya had offered, the Supreme Lord told him to ask for a benediction, and the sage said he wanted to see the Lord’s illusory energy. The Supreme Lord Çré Hari, present before Märkaëòeya in the form of Nara-Näräyaëa, replied, “So be it,” and then left for Badarikäçrama. One day, as Çré Märkaëòeya was offering his evening prayers, the water of devastation suddenly flooded the three worlds. With great difficulty Märkaëòeya moved about all alone in this water for a long time, until he came upon a banyan tree. Lying upon a leaf of that tree was an infant boy glowing with a charming effulgence. As Märkaëòeya moved toward the leaf, he was pulled by the boy’s inhalation and, just like a mosquito, drawn within His body. Inside the boy’s body, Märkaëòeya was amazed to see the entire universe just as it had been before the annihilation. After a moment the sage was carried out by the force of the child’s exhalation and hurled back into the ocean of annihilation. Then, seeing that the child on the leaf was actually Çré Hari, the transcendental Lord situated within his own heart, Çré Märkaëòeya tried to embrace Him. But at that moment Lord Hari, the master of all mystic power, disappeared. Then the waters of annihilation disappeared as well, and Çré Märkaëòeya found himself in his own äçrama, just as before. SB 12.9.1 TEXT 1 TEXT süta uväca saàstuto bhagavän itthaà märkaëòeyena dhématä näräyaëo nara-sakhaù préta äha bhågüdvaham SYNONYMS sütaù uväca—Süta Gosvämé said; saàstutaù—properly glorified; bhagavän—the Supreme Lord; ittham—in this way; märkaëòeyena—by Märkaëòeya; dhé-matä—the intelligent sage; näräyaëaù—Lord Näräyaëa; nara-sakhaù—the friend of Nara; prétaù—satisfied; äha—spoke; bhågu-udvaham—to the most eminent descendant of Bhågu. TRANSLATION Süta Gosvämé said: The Supreme Lord Näräyaëa, the friend of Nara, was satisfied by the proper glorification offered by the intelligent sage Märkaëòeya. Thus the Lord addressed that excellent descendant of Bhågu. SB 12.9.2 TEXT 2 TEXT çré-bhagavän uväca bho bho brahmarñi-varyo ’si siddha ätma-samädhinä mayi bhaktyänapäyinyä tapaù-svädhyäya-saàyamaiù SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; bhoù bhoù—dear sage; brahma-åñi—of all learned brähmaëas; varyaù—the best; asi—you are; siddhaù—perfect; ätma-samädhinä—by fixed meditation upon the Self; mayi—directed toward Me; bhaktyä—by devotional service; anapäyinyä—undeviating; tapaù—by austerities; svädhyäya—study of the Vedas; saàyamaiù—and regulative principles. TRANSLATION The Supreme Personality of Godhead said: My dear Märkaëòeya, you are indeed the best of all learned brähmaëas. You have perfected your life by practicing fixed meditation upon the Supreme Soul, as well as by focusing upon Me your undeviating devotional service, your austerities, your study of the Vedas and your strict adherence to regulative principles. SB 12.9.3 TEXT 3 TEXT vayaà te parituñöäù sma tvad-båhad-vrata-caryayä varaà pratéccha bhadraà te vara-do ’smi tvad-épsitam SYNONYMS vayam—We; te—with you; parituñöäù—perfectly satisfied; sma—have become; tvat—your; båhat-vrata—of the vow of lifelong celibacy; caryayä—by performance; varam—a benediction; pratéccha—please choose; bhadram—all good; te—unto you; vara-daù—the giver of benedictions; asmi—I am; tvat-épsitam—desired by you. TRANSLATION We are perfectly satisfied with your practice of lifelong celibacy. Please choose whatever benediction you desire, since I can grant your wish. May you enjoy all good fortune. PURPORT Çréla Viçvanätha Cakravarté Öhäkura explains that the Lord used the plural form in the beginning of this verse—“We are satisfied”—because He was referring to Himself along with Çiva and Umä, who will later be glorified by Märkaëòeya. The Lord then used the singular—“I am the bestower of benedictions”—because ultimately only Lord Näräyaëa (Kåñëa) can award the highest perfection of life, eternal Kåñëa consciousness. SB 12.9.4 TEXT 4 TEXT çré-åñir uväca jitaà te deva-deveça prapannärti-haräcyuta vareëaitävatälaà no yad bhavän samadåçyata SYNONYMS çré-åñiù uväca—the sage said; jitam—are victorious; te—You; deva-deva-éça—O Lord of lords; prapanna—of one who is surrendered; ärti-hara—O remover of all distress; acyuta—O infallible one; vareëa—with the benediction; etävatä—this much; alam—enough; naù—by us; yat—that; bhavän—Your good self; samadåçyata—has been seen. TRANSLATION The sage said: O Lord of lords, all glories to You! O Lord Acyuta, You remove all distress for the devotees who surrender unto You. That you have allowed me to see You is all the benediction I want. SB 12.9.5 TEXT 5 TEXT gåhétväjädayo yasya çrémat-pädäbja-darçanam manasä yoga-pakvena sa bhavän me ’kñi-gocaraù SYNONYMS gåhétvä—receiving; aja-ädayaù—(became) Brahmä and others; yasya—whose; çrémat—all-opulent; päda-abja—of the lotus feet; darçanam—the sight; manasä—by the mind; yoga-pakvena—matured in yoga practice; saù—He; bhavän—Yourself; me—my; akñi—to the eyes; go-caraù—perceptible. TRANSLATION Such demigods as Lord Brahmä achieved their exalted positions simply by seeing Your beautiful lotus feet after their minds had become mature in yoga practice. And now, my Lord, You have personally appeared before me. PURPORT Märkaëòeya Åñi points out that exalted demigods like Lord Brahmä achieved their positions simply by glimpsing the Lord’s lotus feet, and yet Märkaëòeya Åñi was now able to see Lord Kåñëa’s entire body. Thus he could not even imagine the extent of his good fortune. SB 12.9.6 TEXT 6 TEXT athäpy ambuja-paträkña puëya-çloka-çikhämaëe drakñye mäyäà yayä lokaù sa-pälo veda sad-bhidäm SYNONYMS atha api—nonetheless; ambuja-patra—like the petals of a lotus; akña—O You whose eyes; puëya-çloka—of famous personalities; çikhämaëe—O crest jewel; drakñye—I desire to see; mäyäm—the illusory energy; yayä—by which; lokaù—the entire world; sa-pälaù—along with its ruling demigods; veda—considers; sat—of the absolute reality; bhidäm—material differentiation. TRANSLATION O lotus-eyed Lord, O crest jewel of renowned personalities, although I am satisfied simply by seeing You, I do wish to see Your illusory potency, by whose influence the entire world, together with its ruling demigods, considers reality to be materially variegated. PURPORT A conditioned soul sees the material world to be constituted of independent, separate entities. Actually, all things are united, being potencies of the Supreme Lord. Märkaëòeya Åñi is curious to witness the exact process by which mäyä, the Lord’s bewildering potency, casts living beings into illusion. SB 12.9.7 TEXT 7 TEXT süta uväca itéòito ’rcitaù kämam åñiëä bhagavän mune tatheti sa smayan prägäd badary-äçramam éçvaraù SYNONYMS sütaù uväca—Süta Gosvämé said; iti—in these words; éòitaù—glorified; arcitaù—worshiped; kämam—satisfactorily; åñiëä—by the sage Märkaëòeya; bhagavän—the Personality of Godhead; mune—O wise Çaunaka; tathä iti—“so be it”; saù—He; smayan—smiling; prägät—departed; badaré-äçramam—for the hermitage Badarikäçrama; éçvaraù—the Supreme Lord. TRANSLATION Süta Gosvämé said: O wise Çaunaka, thus satisfied by Märkaëòeya’s praise and worship, the Supreme Personality of Godhead, smiling, replied, “So be it,” and then departed for His hermitage at Badarikäçrama. PURPORT The words bhagavän and éçvara in this verse refer to the Supreme Lord in His incarnation as the twin sages Nara and Näräyaëa. According to Çréla Viçvanätha Cakravarté Öhäkura, the Supreme Lord smiled ruefully, because He prefers that His pure devotees stay away from His illusory energy. Curiosity to see the illusory energy of the Lord sometimes develops into sinful material desire. Nonetheless, to please His devotee Märkaëòeya, the Lord granted his request, just as a father who cannot convince his son to give up pursuing a harmful desire may let him experience some painful reaction so that he will then voluntarily desist. Thus, understanding what would soon happen to Märkaëòeya, the Lord smiled as He prepared to display the illusory potency to him. SB 12.9.8-9 TEXTS 8–9 TEXT tam eva cintayann artham åñiù sväçrama eva saù vasann agny-arka-somämbu- bhü-väyu-viyad-ätmasu dhyäyan sarvatra ca harià bhäva-dravyair apüjayat kvacit püjäà visasmära prema-prasara-samplutaù SYNONYMS tam—that; eva—indeed; cintayan—thinking of; artham—the goal; åñiù—the sage Märkaëòeya; sva-äçrame—at his own hermitage; eva—indeed; saù—he; vasan—remaining; agni—in the fire; arka—the sun; soma—the moon; ambu—the water; bhü—the earth; väyu—the wind; viyat—the lightning; ätmasu—and in his own heart; dhyäyan—meditating; sarvatra—in all circumstances; ca—and; harim—upon Lord Hari; bhäva-dravyaiù—with paraphernalia conceived in his mind; apüjayat—he offered worship; kvacit—sometimes; püjäm—the worship; visasmära—he forgot; prema—of pure love of God; prasara—in the flood; samplutaù—being drowned. TRANSLATION Thinking always of his desire to see the Lord’s illusory energy, the sage remained in his äçrama, meditating constantly upon the Lord within fire, the sun, the moon, water, the earth, air, lightning and his own heart and worshiping Him with paraphernalia conceived in his mind. But sometimes, overwhelmed by waves of love for the Lord, Märkaëòeya would forget to perform his regular worship. PURPORT It is apparent from these verses that Märkaëòeya Åñi was a great devotee of Lord Kåñëa; therefore he wanted to see the illusory energy of the Lord not to fulfill some material ambition but to learn how His potency is working. SB 12.9.10 TEXT 10 TEXT tasyaikadä bhågu-çreñöha puñpabhadrä-taöe muneù upäsénasya sandhyäyäà brahman väyur abhün mahän SYNONYMS tasya—while he; ekadä—one day; bhågu-çreñöha—O best of the descendants of Bhågu; puñpabhadrä-taöe—on the bank of the river Puñpabhadrä; muneù—the sage; upäsénasya—was performing worship; sandhyäyäm—at the juncture of the day; brahman—O brähmaëa; väyuù—a wind; abhüt—arose; mahän—great. TRANSLATION O brähmaëa Çaunaka, best of the Bhågus, one day while Märkaëòeya was performing his evening worship on the bank of the Puñpabhadrä, a great wind suddenly arose. SB 12.9.11 TEXT 11 TEXT taà caëòa-çabdaà samudérayantaà balähakä anv abhavan karäläù akña-sthaviñöhä mumucus taòidbhiù svananta uccair abhi varña-dhäräù SYNONYMS tam—that wind; caëòa-çabdam—a terrible sound; samudérayantam—which was creating; balähakäù—clouds; anu—following it; abhavan—appeared; karäläù—fearful; akña—like wagon wheels; sthaviñöhäù—solid; mumucuù—they released; taòidbhiù—along with lightning; svanantaù—resounding; uccaiù—greatly; abhi—in all directions; varña—of rain; dhäräù—torrents. TRANSLATION That wind created a terrible sound and brought in its wake fearsome clouds that were accompanied by lightning and roaring thunder and that poured down on all sides torrents of rain as heavy as wagon wheels. SB 12.9.12 TEXT 12 TEXT tato vyadåçyanta catuù samudräù samantataù kñmä-talam ägrasantaù saméra-vegormibhir ugra-nakra- mahä-bhayävarta-gabhéra-ghoñäù SYNONYMS tataù—then; vyadåçyanta—appeared; catuù samudraù—the four oceans; samantataù—on all sides; kñmä-talam—the surface of the earth; ägrasantaù—swallowing up; saméra—of the wind; vega—impelled by the force; ürmibhiù—with their waves; ugra—terrible; nakra—with sea monsters; mahä-bhaya—very fearful; ävarta—with whirlpools; gabhéra—grave; ghoñäù—with sounds. TRANSLATION Then the four great oceans appeared on all sides, swallowing up the surface of the earth with their wind-tossed waves. In these oceans were terrible sea monsters, fearful whirlpools and ominous rumblings. SB 12.9.13 TEXT 13 TEXT antar bahiç cädbhir ati-dyubhiù kharaiù çatahradäbhir upatäpitaà jagat catur-vidhaà vékñya sahätmanä munir jaläplutäà kñmäà vimanäù samatrasat SYNONYMS antaù—internally; bahiù—externally; ca—and; adbhiù—by the water; ati-dyubhiù—rising higher than the sky; kharaiù—by the fierce (winds); çata-hradäbhiù—by lightning bolts; upatäpitam—greatly distressed; jagat—all the inhabitants of the universe; catuù-vidham—of four varieties (those who have taken birth from embryos, from eggs, from seeds and from perspiration); vékñya—seeing; saha—along with; ätmanä—himself; muniù—the sage; jala—by the water; äplutäm—flooded; kñmäm—the earth; vimanäù—perplexed; samatrasat—he became fearful. TRANSLATION The sage saw all the inhabitants of the universe, including himself, tormented within and without by the harsh winds, the bolts of lightning, and the great waves rising beyond the sky. As the whole earth flooded, he grew perplexed and fearful. PURPORT Here the word catur-vidham refers to the four sources of birth for conditioned souls: embryos, eggs, seeds and perspiration. SB 12.9.14 TEXT 14 TEXT tasyaivam udvékñata ürmi-bhéñaëaù prabhaïjanäghürëita-vär mahärëavaù äpüryamäëo varañadbhir ambudaiù kñmäm apyadhäd dvépa-varñädribhiù samam SYNONYMS tasya—while he; evam—in this way; udvékñataù—was looking on; ürmi—with its waves; bhéñaëaù—frightening; prabhaïjana—by hurricane winds; äghürëita—swirled around; väù—its water; mahä-arëavaù—the great ocean; äpüryamänaù—becoming filled; varañadbhiù—with rain; ambu-daiù—by the clouds; kñmäm—the earth; apyadhät—covered over; dvépa—with its islands; varña—continents; adribhiù—and mountains; samam—together. TRANSLATION Even as Märkaëòeya looked on, the rain pouring down from the clouds filled the ocean more and more until that great sea, its waters violently whipped into terrifying waves by hurricanes, covered up all the earth’s islands, mountains and continents. SB 12.9.15 TEXT 15 TEXT sa-kñmäntarikñaà sa-divaà sa-bhä-gaëaà trai-lokyam äsét saha digbhir äplutam sa eka evorvarito mahä-munir babhräma vikñipya jaöä jaòändha-vat SYNONYMS sa—along with; kñmä—the earth; antarikñam—and outer space; sa-divam—along with the heavenly planets; sa-bhä-gaëam—along with all the celestial bodies; trai-lokyam—the three worlds; äsét—became; saha—along with; digbhiù—all the directions; äplutam—flooded; saù—he; ekaù—alone; eva—indeed; urvaritaù—remaining; mahä-muniù—the great sage; babhräma—wandered about; vikñipya—scattering; jaöäù—his matted locks; jaòa—a dumb person; andha—a blind person; vat—like. TRANSLATION The water inundated the earth, outer space, heaven and the celestial region. Indeed, the entire expanse of the universe was flooded in all directions, and out of all its inhabitants only Märkaëòeya remained. His matted hair scattered, the great sage wandered about alone in the water as if dumb and blind. SB 12.9.16 TEXT 16 TEXT kñut-tåö-paréto makarais timiìgilair upadruto véci-nabhasvatähataù tamasy apäre patito bhraman diço na veda khaà gäà ca pariçrameñitaù SYNONYMS kñut—by hunger; tåö—and thirst; parétaù—enveloped; makaraiù—by the makaras, a species of monster crocodile; timiìgilaiù—and by the timiìgila, a variety of huge fish that eats whales; upadrutaù—harassed; véci—by the waves; nabhasvatä—and the wind; ähataù—tormented; tamasi—in the darkness; apäre—which was unlimited; patitaù—having fallen; bhraman—wandering; diçaù—the directions; na veda—did not recognize; kham—the sky; gäm—the earth; ca—and; pariçrama-iñitaù—overcome by exhaustion. TRANSLATION Tormented by hunger and thirst, attacked by monstrous makaras and timiìgila fish and battered by the wind and waves, he moved aimlessly through the infinite darkness into which he had fallen. As he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the earth. SB 12.9.17-18 TEXTS 17–18 TEXT kracin magno mahävarte taralais täòitaù kvacit yädobhir bhakñyate kväpi svayam anyonya-ghätibhiù kvacic chokaà kvacin mohaà kvacid duùkhaà sukhaà bhayam kvacin måtyum aväpnoti vyädhy-ädibhir utärditaù SYNONYMS kvacit—sometimes; magnaù—drowning; mahä-ävarte—in a great whirlpool; taralaiù—by the waves; täòitaù—beaten; kvacit—sometimes; yädobhiù—by the aquatic monsters; bhakñyate—he was threatened with being eaten; kva api—sometimes; svayam—himself; anyonya—each other; ghätibhiù—attacking; kvacit—sometimes; çokam—depression; kvacit—sometimes; moham—bewilderment; kvacit—sometimes; duùkham—misery; sukham—happiness; bhayam—fear; kvacit—sometimes; måtyum—death; aväpnoti—he experienced; vyädhi—by disease; ädibhiù—and other pains; uta—also; arditaù—distressed. TRANSLATION At times he was engulfed by the great whirlpools, sometimes he was beaten by the mighty waves, and at other times the aquatic monsters threatened to devour him as they attacked one another. Sometimes he felt lamentation, bewilderment, misery, happiness or fear, and at other times he experienced such terrible illness and pain that he felt himself dying. SB 12.9.19 TEXT 19 TEXT ayutäyata-varñäëäà sahasräëi çatäni ca vyatéyur bhramatas tasmin viñëu-mäyävåtätmanaù SYNONYMS ayuta—tens of thousands; ayuta—by tens of thousands; varñäëäm—of years; sahasräëi—thousands; çatäni—hundreds; ca—and; vyatéyuù—passed by; bhramataù—as he wandered; tasmin—in that; viñëu-mäyä—by the illusory energy of Lord Viñëu; ävåta—covered; ätmanaù—his mind. TRANSLATION Countless millions of years passed as Märkaëòeya wandered about in that deluge, his mind bewildered by the illusory energy of Lord Viñëu, the Supreme Personality of Godhead. SB 12.9.20 TEXT 20 TEXT sa kadäcid bhramaàs tasmin påthivyäù kakudi dvijaù nyägrodha-potaà dadåçe phala-pallava-çobhitam SYNONYMS saù—he; kadäcit—on one occasion; bhraman—while wandering; tasmin—in that water; påthivyäù—of earth; kakudi—upon a raised place; dvijaù—the brähmaëa; nyägrodha-potam—a young banyan tree; dadåçe—saw; phala—with fruits; pallava—and blossoms; çobhitam—decorated. TRANSLATION Once, while wandering in the water, the brähmaëa Märkaëòeya discovered a small island, upon which stood a young banyan tree bearing blossoms and fruits. SB 12.9.21 TEXT 21 TEXT präg-uttarasyäà çäkhäyäà tasyäpi dadåçe çiçum çayänaà parëa-puöake grasantaà prabhayä tamaù SYNONYMS präk-uttarasyäm—toward the northeast; çäkhäyäm—upon a branch; tasya—of that tree; api—indeed; dadåçe—he saw; çiçum—an infant boy; çayänam—lying; parëa-puöake—within the concavity of a leaf; grasantam—swallowing; prabhayä—with His effulgence; tamaù—the darkness. TRANSLATION Upon a branch of the northeast portion of that tree he saw an infant boy lying within a leaf. The child’s effulgence was swallowing up the darkness. SB 12.9.22-25 TEXTS 22–25 TEXT mahä-marakata-çyämaà çrémad-vadana-paìkajam kambu-grévaà mahoraskaà su-nasaà sundara-bhruvam çväsaijad-alakäbhätaà kambu-çré-karëa-däòimam vidrumädhara-bhäseñac- choëäyita-sudhä-smitam padma-garbhäruëäpäìgaà hådya-häsävalokanam çväsaijad-vali-saàvigna- nimna-näbhi-dalodaram cärv-aìgulibhyäà päëibhyäm unnéya caraëämbujam mukhe nidhäya viprendro dhayantaà vékñya vismitaù SYNONYMS mahä-marakata—like a great emerald; çyämam—dark blue; çrémat—beautiful; vadana-paìkajam—whose lotus face; kambu—like a conchshell; grévam—whose throat; mahä—broad; uraskam—whose chest; su-nasam—having a beautiful nose; sundara-bhruvam—having beautiful eyebrows; çväsa—by His breath; ejat—trembling; alaka—with the hair; äbhätam—splendid; kambu—like a conchshell; çré—beautiful; karëa—His ears; däòimam—resembling pomegranate flowers; vidruma—like coral; adhara—of His lips; bhäsä—by the effulgence; éñat—slightly; çoëäyita—reddened; sudhä—nectarean; smitam—His smile; padma-garbha—like the whorl of a lotus; aruëa—reddish; apäìgam—the corners of His eyes; hådya—charming; häsa—with a smile; avalokanam—His countenance; çväsa—by His breath; ejat—made to move; vali—by the lines; saàvigna—contorted; nimna—deep; näbhi—with His navel; dala—like a leaf; udaram—whose abdomen; cäru—attractive; aìgulibhyäm—having fingers; päëibhyäm—by His two hands; unnéya—picking up; caraëa-ambujam—His lotus foot; mukhe—in His mouth; nidhäya—placing; vipra-indraù—the best of brähmaëas, Märkaëòeya; dhayantam—drinking; vékñya—seeing; vismitaù—was amazed. TRANSLATION The infant’s dark-blue complexion was the color of a flawless emerald, His lotus face shone with a wealth of beauty, and His throat bore marks like the lines on a conchshell. He had a broad chest, a finely shaped nose, beautiful eyebrows, and lovely ears that resembled pomegranate flowers and that had inner folds like a conchshell’s spirals. The corners of His eyes were reddish like the whorl of a lotus, and the effulgence of His corallike lips slightly reddened the nectarean, enchanting smile on His face. As He breathed, His splendid hair trembled and His deep navel became distorted by the moving folds of skin on His abdomen, which resembled a banyan leaf. The exalted brähmaëa watched with amazement as the infant took hold of one of His lotus feet with His graceful fingers, placed a toe within His mouth and began to suck. PURPORT The young child was the Supreme Personality of Godhead. According to Çréla Viçvanätha Cakravarté Öhäkura, Lord Kåñëa wondered, “So many devotees are hankering for the nectar of My lotus feet. Therefore let Me personally experience that nectar.” Thus the Lord, playing like an ordinary baby, began to suck on His toes. SB 12.9.26 TEXT 26 TEXT tad-darçanäd véta-pariçramo mudä protphulla-håt-paulma-vilocanämbujaù prahåñöa-romädbhuta-bhäva-çaìkitaù prañöuà puras taà prasasära bälakam SYNONYMS tat-darçanät—by seeing the child; véta—dispelled; pariçramaù—his weariness; mudä—out of pleasure; protphulla—expanded wide; håt-padma—the lotus of his heart; vilocana-ambujaù—and his lotus eyes; prahåñöa—standing on end; romä—the hairs on his body; adbhuta-bhäva—about the identity of this wonderful form; çaìkitaù—confused; prañöum—in order to inquire; puraù—in front; tam—of Him; prasasära—he approached; bälakam—the child. TRANSLATION As Märkaëòeya beheld the child, all his weariness vanished. Indeed, so great was his pleasure that the lotus of his heart, along with his lotus eyes, fully blossomed and the hairs on his body stood on end. Confused as to the identity of the wonderful infant, the sage approached Him. PURPORT Märkaëòeya wanted to ask the child about His identity and therefore approached Him. SB 12.9.27 TEXT 27 TEXT tävac chiçor vai çvasitena bhärgavaù so ’ntaù çaréraà maçako yathäviçat taträpy ado nyastam acañöa kåtsnaço yathä purämuhyad atéva vismitaù SYNONYMS tävat—at that very moment; çiçoù—of the infant; vai—indeed; çvasitena—with the breathing; bhärgavaù—the descendant of Bhågu; saù—he; antaù çaréram—within the body; maçakaù—a mosquito; yathä—just like; aviçat—entered; tatra—therein; api—indeed; adaù—this universe; nyastam—placed; acañöa—he saw; kåtsnaçaù—entire; yathä—as; purä—previously; amuhyat—he became bewildered; atéva—extremely; vismitaù—surprised. TRANSLATION Just then the child inhaled, drawing Märkaëòeya within His body like a mosquito. There the sage found the entire universe arrayed as it had been before its dissolution. Seeing this, Märkaëòeya was most astonished and perplexed. SB 12.9.28-29 TEXTS 28–29 TEXT khaà rodasé bhä-gaëän adri-sägarän dvépän sa-varñän kakubhaù suräsurän vanäni deçän saritaù puräkarän kheöän vrajän äçrama-varëa-våttayaù mahänti bhütäny atha bhautikäny asau kälaà ca nänä-yuga-kalpa-kalpanam yat kiïcid anyad vyavahära-käraëaà dadarça viçvaà sad ivävabhäsitam SYNONYMS kham—the sky; rodasé—the heavens and earth; bhä-gaëän—all the stars; adri—the mountains; sägarän—and oceans; dvépän—the great islands; sa-varñän—along with the continents; kakubhaù—the directions; sura-asurän—the saintly devotees and the demons; vanäni—the forests; deçän—the various countries; saritaù—the rivers; pura—the cities; äkarän—and the mines; kheöän—the agricultural villages; vrajän—the cow pastures; äçrama-varëa—of the various spiritual and occupational divisions of society; våttayaù—the engagements; mahänti bhütäni—the basic elements of nature; atha—and; bhautikäni—all their gross manifestations; asau—he; kälam—time; ca—also; nänä-yuga-kalpa—of the different millennia and the days of Brahmä; kalpanam—the regulating agent; yat kiïcit—whatever; anyat—other; vyavahära-käraëam—object intended for use in material life; dadarça—he saw; viçvam—the universe; sat—real; iva—as if; avabhäsitam—manifest. TRANSLATION The sage saw the entire universe: the sky, heavens and earth, the stars, mountains, oceans, great islands and continents, the expanses in every direction, the saintly and demoniac living beings, the forests, countries, rivers, cities and mines, the agricultural villages and cow pastures, and the occupational and spiritual activities of the various social divisions. He also saw the basic elements of creation along with all their by-products, as well as time itself, which regulates the progression of countless ages within the days of Brahmä. In addition, he saw everything else created for use in material life. All this he saw manifested before him as if it were real. SB 12.9.30 TEXT 30 TEXT himälayaà puñpavahäà ca täà nadéà nijäçramaà yatra åñé apaçyata viçvaà vipaçyaï chvasitäc chiçor vai bahir nirasto nyapatal layäbdhau SYNONYMS himälayam—the Himälaya Mountains; puñpa-vahäm—Puñpabhadrä; ca—and; täm—that; nadém—river; nija-äçramam—his own hermitage; yatra—where; åñé—the two sages, Nara-Näräyaëa; apaçyata—he saw; viçvam—the universe; vipaçyan—while observing; çvasität—by the breath; çiçoù—of the infant; vai—indeed; bahiù—outside; nirastaù—expelled; nyapatat—he fell; laya-abdhau—into the ocean of dissolution. TRANSLATION He saw before him the Himälaya Mountains, the Puñpabhadrä River, and his own hermitage, where he had had the audience of the sages Nara-Näräyaëa. Then, as Märkaëòeya beheld the entire universe, the infant exhaled, expelling the sage from His body and casting him back into the ocean of dissolution. SB 12.9.31-32 TEXTS 31–32 TEXT tasmin påthivyäù kakudi prarüòhaà vaöaà ca tat-parëa-puöe çayänam tokaà ca tat-prema-sudhä-smitena nirékñito ’päìga-nirékñaëena atha taà bälakaà vékñya neträbhyäà dhiñöhitaà hådi abhyayäd ati-saìkliñöaù pariñvaktum adhokñajam SYNONYMS tasmin—in that water; påthivyäù—of land; kakudi—on the raised place; prarüòham—growing up; vaöam—the banyan tree; ca—and; tat—of it; parëa-puöe—within the slight depression of the leaf; çayänam—lying; tokam—the child; ca—and; tat—for himself; prema—of love; sudhä—like nectar; smitena—with a smile; nirékñitaù—being looked upon; apäìga—of the corner of His eyes; nirékñaëena—by the glance; atha—then; tam—that; bälakam—infant; vékñya—looking upon; neträbhyäm—by his eyes; dhiñöhitam—placed; hådi—within his heart; abhyayät—ran forward; ati-saìkliñöaù—greatly agitated; pariñvaktum—to embrace; adhokñajam—the transcendental Supreme Lord. TRANSLATION In that vast sea he again saw the banyan tree growing on the tiny island and the infant boy lying within the leaf. The child glanced at him from the corner of His eyes with a smile imbued with the nectar of love, and Märkaëòeya took Him into his heart through his eyes. Greatly agitated, the sage ran to embrace the transcendental Personality of Godhead. SB 12.9.33 TEXT 33 TEXT tävat sa bhagavän säkñäd yogädhéço guhä-çayaù antardadha åñeù sadyo yathehänéça-nirmitä SYNONYMS tävat—just then; saù—He; bhagavän—the Personality of Godhead; säkñät—directly; yoga-adhéçaù—the supreme master of yoga; guhä-çayaù—who is hidden within the heart of all living beings; antardadhe—disappeared; åñeù—in front of the sage; sadyaù—suddenly; yathä—in the same way as; éhä—the object of endeavor; anéça—by an incompetent person; nirmitä—created. TRANSLATION At that moment the Supreme Personality of Godhead, who is the original master of all mysticism and who is hidden within everyone’s heart, became invisible to the sage, just as the achievements of an incompetent person can suddenly vanish. SB 12.9.34 TEXT 34 TEXT tam anv atha vaöo brahman salilaà loka-samplavaù tirodhäyi kñaëäd asya sväçrame pürva-vat sthitaù SYNONYMS tam—Him; anu—following; atha—then; vaöaù—the banyan tree; brahman—O brähmaëa, Çaunaka; salilam—the water; loka-samplavaù—the annihilation of the universe; tirodhäyi—they disappeared; kñaëät—immediately; asya—in front of him; sva-äçrame—in his own hermitage; pürva-vat—as previously; sthitaù—he was present. TRANSLATION After the Lord disappeared, O brähmaëa, the banyan tree, the great water and the dissolution of the universe all vanished as well, and in an instant Märkaëòeya found himself back in his own hermitage, just as before. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Ninth Chapter, of the Çrémad-Bhägavatam, entitled “Märkaëòeya Åñi Sees the Illusory Potency of the Lord.” SB 12.10: Lord Çiva and Umä Glorify Märkaëòeya Åñi CHAPTER TEN Lord Çiva and Umä Glorify Märkaëòeya Åñi SB 12.10 Summary In this chapter Çré Süta Gosvämé describes how Märkaëòeya Åñi received benedictions from Lord Çiva. Once, as Lord Çiva was traveling in the sky with his wife, Pärvaté, he came across Çré Märkaëòeya merged in meditative trance. At the request of Parvaté, Lord Çiva presented himself before the sage to grant him the result of his austerities. Coming out of his trance, Çré Märkaëòeya saw Lord Çiva, the spiritual master of the three worlds, together with Parvaté, and he worshiped them by offering them obeisances, words of greeting and a sitting place. Then Lord Çiva praised the saintly devotees of the Personality of Godhead and requested Çré Märkaëòeya to choose whatever benediction he desired. Märkaëòeya begged for unflinching devotion to the Supreme Lord Çré Hari, to the devotees of the Supreme Lord and to Lord Çiva himself. Satisfied with Märkaëòeya’s devotion, Lord Çiva awarded him the boons of renown, freedom from old age and death until the time of universal dissolution, knowledge of all three phases of time, renunciation, realized knowledge and the position of a teacher of the Puräëas. Those who chant and hear the story of Märkaëòeya Åñi will attain liberation from material life, which is based on the accumulated desires generated from fruitive work. SB 12.10.1 TEXT 1 TEXT süta uväca sa evam anubhüyedaà näräyaëa-vinirmitam vaibhavaà yoga-mäyäyäs tam eva çaraëaà yayau SYNONYMS sütaù uväca—Süta Gosvämé said; saù—he, Märkaëòeya; evam—in this way; anubhüya—experiencing; idam—this; näräyaëa-vinirmitam—manufactured by the Supreme Personality of Godhead, Näräyaëa; vaibhavam—the opulent exhibition; yoga-mäyäyäù—of His internal mystic energy; tam—to Him; eva—indeed; çaraëam—for shelter; yayau—he went. TRANSLATION Süta Gosvämé said: The Supreme Lord Näräyaëa had arranged this opulent display of His bewildering potency. Märkaëòeya Åñi, having experienced it, took shelter of the Lord. SB 12.10.2 TEXT 2 TEXT çré-märkaëòeya uväca prapanno ’smy aìghri-mülaà te prapannäbhaya-daà hare yan-mäyayäpi vibudhä muhyanti jïäna-käçayä SYNONYMS çré-märkaëòeyaù uväca—Çré Märkaëòeya said; prapannaù—surrendered; asmi—I am; aìghri-mülam—to the soles of the lotus feet; te—Your; prapanna—of those who surrender; abhaya-dam—the giver of fearlessness; hare—O Lord Hari; yat-mäyayä—by whose illusory potency; api—even; vibudhäù—intelligent demigods; muhyanti—become bewildered; jïäna-käçayä—which falsely appears as knowledge. TRANSLATION Çré Märkaëòeya said: O Lord Hari, I take shelter of the soles of Your lotus feet, which bestow fearlessness upon all who surrender to them. Even the great demigods are bewildered by Your illusory energy, which appears to them in the guise of knowledge. PURPORT Conditioned souls are attracted to material sense gratification, and thus they meticulously study the workings of nature. Although they appear to be advancing in scientific knowledge, they become increasingly entangled in their false identification with the material body and therefore increasingly merge into ignorance. SB 12.10.3 TEXT 3 TEXT süta uväca tam evaà nibhåtätmänaà våñeëa divi paryaöan rudräëyä bhagavän rudro dadarça sva-gaëair våtaù SYNONYMS sütaù uväca—Süta Gosvämé said; tam—him, Märkaëòeya Åñi; evam—thus; nibhåta-ätmänam—his mind completely absorbed in trance; våñeëa—on his bull; divi—in the sky; paryaöan—traveling; rudräëyä—accompanied by his consort, Rudräëé (Umä); bhagavän—the powerful lord; rudraù—Çiva; dadarça—saw; sva-gaëaiù—by his entourage; våtaù—surrounded. TRANSLATION Süta Gosvämé said: Lord Rudra, traveling in the sky on his bull and accompanied by his consort, Rudräëé, as well as his personal associates, observed Märkaëòeya in trance. SB 12.10.4 TEXT 4 TEXT athomä tam åñià vékñya giriçaà samabhäñata paçyemaà bhagavan vipraà nibhåtätmendriyäçayam SYNONYMS atha—then; umä—Umä; tam—that; åñim—sage; vékñya—seeing; giriçam—to Lord Çiva; samabhäñata—spoke; paçya—just see; imam—this; bhagavan—my lord; vipram—learned brähmaëa; nibhåta—motionless; ätma-indriya-äçayam—his body, senses and mind. TRANSLATION Goddess Umä, seeing the sage, addressed Lord Giriça: My lord, just see this learned brähmaëa, his body, mind and senses motionless in trance. SB 12.10.5 TEXT 5 TEXT nibhåtoda-jhaña-vräto vätäpäye yathärëavaù kurv asya tapasaù säkñät saàsiddhià siddhi-do bhavän SYNONYMS nibhåta—stationary; uda—water; jhaña-vrätaù—and schools of fish; väta—of the wind; apäye—upon the ceasing; yathä—just as; arëavaù—the ocean; kuru—please make; asya—his; tapasaù—of the austerities; säkñät—manifest; saàsiddhim—perfection; siddhi-daù—the bestower of perfection; bhavän—you. TRANSLATION He is as calm as the waters of the ocean when the wind has ceased and the fish remain still. Therefore, my lord, since you bestow perfection on the performers of austerity, please award this sage the perfection that is obviously due him. SB 12.10.6 TEXT 6 TEXT çré-bhagavän uväca naivecchaty äçiñaù kväpi brahmarñir mokñam apy uta bhaktià paräà bhagavati labdhavän puruñe ’vyaye SYNONYMS çré-bhagavän uväca—the powerful lord said; na—not; eva—indeed; icchati—desires; äçiñaù—benedictions; kva api—in any realm; brahma-åñiù—the saintly brähmaëa; mokñam—liberation; api uta—even; bhaktim—devotional service; paräm—transcendental; bhagavati—for the Supreme Lord; labdhavän—he has achieved; puruñe—for the Personality of Godhead; avyaye—who is inexhaustible. TRANSLATION Lord Çiva replied: Surely this saintly brähmaëa does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead. PURPORT The words naivecchaty äçiñaù kväpi indicate that Märkaëòeya Åñi was uninterested in any reward available on any planet within the universe. Nor did he want liberation, for he had achieved the Supreme Lord Himself. SB 12.10.7 TEXT 7 TEXT athäpi saàvadiñyämo bhaväny etena sädhunä ayaà hi paramo läbho nåëäà sädhu-samägamaù SYNONYMS atha api—nevertheless; saàvadiñyämaù—we shall converse; bhaväni—my dear Bhaväné; etena—with this; sädhunä—pure devotee; ayam—this; hi—indeed; paramaù—the best; läbhaù—gain; nåëäm—for men; sädhu-samägamaù—the association of saintly devotees. TRANSLATION Still, my dear Bhaväné, let us talk with this saintly personality. After all, association with saintly devotees is man’s highest achievement. SB 12.10.8 TEXT 8 TEXT süta uväca ity uktvä tam upeyäya bhagavän sa satäà gatiù éçänaù sarva-vidyänäm éçvaraù sarva-dehinäm SYNONYMS sütaù uväca—Süta Gosvämé said; iti—thus; uktvä—having said; tam—to the sage; upeyäya—going; bhagavän—the exalted demigod; saù—he; satäm—of the pure souls; gatiù—the shelter; éçänaù—the master; sarva-vidyänäm—of all branches of knowledge; éçvaraù—the controller; sarva-dehinäm—of all embodied living beings. TRANSLATION Süta Gosvämé said: Having spoken thus, Lord Çaìkara—the shelter of pure souls, master of all spiritual sciences and controller of all embodied living beings—approached the sage. SB 12.10.9 TEXT 9 TEXT tayor ägamanaà säkñäd éçayor jagad-ätmanoù na veda ruddha-dhé-våttir ätmänaà viçvam eva ca SYNONYMS tayoù—of the two of them; ägamanam—the arrival; säkñät—in person; éçayoù—of the powerful personalities; jagat-ätmanoù—the controllers of the universe; na veda—he did not notice; ruddha—checked; dhé-våttiù—the functioning of his mind; ätmänam—himself; viçvam—the external universe; eva—indeed; ca—also. TRANSLATION Because Märkaëòeya’s material mind had stopped functioning, the sage failed to notice that Lord Çiva and his wife, the controllers of the universe, had personally come to see him. Märkaëòeya was so absorbed in meditation that he was unaware of either himself or the external world. SB 12.10.10 TEXT 10 TEXT bhagaväàs tad abhijïäya giriço yoga-mäyayä äviçat tad-guhäkäçaà väyuç chidram iveçvaraù SYNONYMS bhagavän—the great personality; tat—that; abhijïäya—understanding; giriçaù—Lord Giriça; yoga-mäyayä—by his mystic power; äviçat—entered; tat—of Märkaëòeya; guhä-äkäçam—the hidden sky of the heart; väyuù—the air; chidram—a hole; iva—as if; éçvaraù—the lord. TRANSLATION Understanding the situation very well, the powerful Lord Çiva employed his mystic power to enter within the sky of Märkaëòeya’s heart, just as the wind passes through an opening. SB 12.10.11-13 TEXTS 11–13 TEXT ätmany api çivaà präptaà taòit-piìga-jaöä-dharam try-akñaà daça-bhujaà präàçum udyantam iva bhäskaram vyäghra-carmämbaraà çüla- dhanur-iñv-asi-carmabhiù akña-mälä-òamaruka- kapälaà paraçuà saha bibhräëaà sahasä bhätaà vicakñya hådi vismitaù kim idaà kuta eveti samädher virato muniù SYNONYMS ätmani—within himself; api—also; çivam—Lord Çiva; präptam—arrived; taòit—like lightning; piìga—yellowish; jaöä—locks of hair; dharam—carrying; tri-akñam—with three eyes; daça-bhujam—and ten arms; präàçum—very tall; udyantam—rising; iva—as; bhäskaram—the sun; vyäghra—of a tiger; carma—the fur; ambaram—as his garment; çüla—with his trident; dhanaù—bow; iñu—arrows; asi—sword; carmabhiù—and shield; akña-mälä—his prayer beads; òamaruka—small drum; kapälam—and skull; paraçum—ax; saha—together with; bibhräëam—exhibiting; sahasä—suddenly; bhätam—manifest; vicakñya—seeing; hådi—in his heart; vismitaù—surprised; kim—what; idam—this; kutaù—from where; eva—indeed; iti—thus; samädheù—from his trance; virataù—desisted; muniù—the sage. TRANSLATION Çré Märkaëòeya saw Lord Çiva suddenly appear within his heart. Lord Çiva’s golden hair resembled lightning, and he had three eyes, ten arms and a tall body that shone like the rising sun. He wore a tiger skin, and he carried a trident, a bow, arrows, a sword and a shield, along with prayer beads, a òamaru drum, a skull and an ax. Astonished, the sage came out of his trance and thought, “Who is this, and where has he come from?” SB 12.10.14 TEXT 14 TEXT netre unmélya dadåçe sa-gaëaà somayägatam rudraà tri-lokaika-guruà nanäma çirasä muniù SYNONYMS netre—his eyes; unmélya—opening; dadåçe—he saw; sa-gaëam—with his associates; sa-umayä—and with Umä; ägatam—having arrived; rudram—Lord Rudra; tri-loka—of the three worlds; eka-gurum—the one spiritual master; nanäma—he offered his obeisances; çirasä—with his head; muniù—the sage. TRANSLATION Opening his eyes, the sage saw Lord Rudra, the spiritual master of the three worlds, together with Umä and Rudra’s followers. Märkaëòeya then offered his respectful obeisances by bowing his head. PURPORT When Märkaëòeya Åñi saw Lord Çiva and Umä within his heart, he immediately became aware of them and thus also of his own individual self. During his trance, on the other hand, he had simply been absorbed in awareness of the Supreme Lord and had thus forgotten himself as the conscious perceiver. SB 12.10.15 TEXT 15 TEXT tasmai saparyäà vyadadhät sa-gaëäya sahomayä svägatäsana-pädyärghya- gandha-srag-dhüpa-dépakaiù SYNONYMS tasmai—to him; saparyäm—worship; vyadadhät—he offered; sa-gaëäya—together with his associates; saha umayä—together with Umä; su-ägata—by words of greeting; äsana—offering of sitting places; pädya—water for bathing the feet; arghya—fragrant drinking water; gandha—perfumed oil; srak—garlands; dhüpa—incense; dépakaiù—and lamps. TRANSLATION Märkaëòeya worshiped Lord Çiva, along with Umä and Çiva’s associates, by offering them words of welcome, sitting places, water for washing their feet, scented drinking water, fragrant oils, flower garlands and ärati lamps. SB 12.10.16 TEXT 16 TEXT äha tv ätmänubhävena pürëa-kämasya te vibho karaväma kim éçäna yenedaà nirvåtaà jagat SYNONYMS äha—Märkaëòeya said; tu—indeed; ätma-anubhävena—by your own experience of ecstasy; pürëa-kämasya—who is satisfied in all respects; te—for you; vibho—O mighty one; karaväma—I can do; kim—what; éçäna—O lord; yena—by whom; idam—this; nirvåtam—is made peaceful; jagat—the entire world. TRANSLATION Märkaëòeya said: O mighty lord, what can I possibly do for you, who are fully satisfied by your own ecstasy? Indeed, by your mercy you satisfy this entire world. SB 12.10.17 TEXT 17 TEXT namaù çiväya çäntäya sattväya pramåòäya ca rajo-juñe ’tha ghoräya namas tubhyaà tamo-juñe SYNONYMS namaù—obeisances; çiväya—to the all-auspicious; çäntäya—peaceful; sattväya—the personification of material goodness; pramåòäya—the giver of pleasure; ca—and; rajaù-juñe—to him who is in contact with the mode of passion; atha—also; ghoräya—terrible; namaù—obeisances; tubhyam—to you; tamaù-juñe—who associates with the mode of ignorance. TRANSLATION Again and again I offer my obeisances unto you, O all-auspicious transcendental personality. As the lord of goodness you give pleasure, in contact with the mode of passion you appear most fearful, and you also associate with the mode of ignorance. SB 12.10.18 TEXT 18 TEXT süta uväca evaà stutaù sa bhagavän ädi-devaù satäà gatiù parituñöaù prasannätmä prahasaàs tam abhäñata SYNONYMS sütaù uväca—Süta Gosvämé said; evam—in these words; stutaù—praised; saù—he; bhagavän—the powerful Lord Çiva; ädi-devaù—the foremost of demigods; satäm—of the saintly devotees; gatiù—the shelter; parituñöaù—perfectly satisfied; prasanna-ätmä—happy in his mind; prahasan—smiling; tam—to Märkaëòeya; abhäñata—spoke. TRANSLATION Süta Gosvämé said: Lord Çiva, the foremost demigod and the shelter of the saintly devotees, was satisfied by Märkaëòeya’s praise. Pleased, he smiled and addressed the sage. SB 12.10.19 TEXT 19 TEXT çré-bhagavän uväca varaà våëéñva naù kämaà vara-deçä vayaà trayaù amoghaà darçanaà yeñäà martyo yad vindate ’måtam SYNONYMS çré-bhagavän uväca—Lord Çiva said; varam—a benediction; våëéñva—please choose; naù—from us; kämam—as desired; vara-da—of all givers of benedictions; éçäù—the controlling lords; vayam—we; trayaù—three (Brahma, Viñëu and Maheçvara); amogham—never in vain; darçanam—the seeing; yeñäm—of whom; martyaù—a mortal being; yat—by which; vindate—achieves; amåtam—immortality. TRANSLATION Lord Çiva said: Please ask me for some benediction, since among all givers of benedictions, we three—Brahmä, Viñëu and I—are the best. Seeing us never goes in vain, because simply by seeing us a mortal achieves immortality. SB 12.10.20-21 TEXTS 20–21 TEXT brähmaëäù sädhavaù çäntä niùsaìgä bhüta-vatsaläù ekänta-bhaktä asmäsu nirvairäù sama-darçinaù sa-lokä loka-päläs tän vandanty arcanty upäsate ahaà ca bhagavän brahmä svayaà ca harir éçvaraù SYNONYMS brähmaëäù—brähmaëas; sädhavaù—saintly in behavior; çäntäù—peaceful and free of envy and other bad qualities; niùsaìgäù—free of material association; bhüta-vatsaläù—compassionate to all living beings; eka-anta-bhaktäù—unalloyed devotees; asmäsu—of ourselves (Brahmä, Lord Çré Hari and Çiva); nirvairäù—never hateful; sama-darçinaù—seeing equally; sa-lokäù—with the inhabitants of all the worlds; loka-päläù—the rulers of the various planets; tän—those brähmaëas; vandanti—glorify; arcanti—worship; upäsate—assist; aham—I; ca—also; bhagavän—the great lord; brahmä—Brahmä; svayam—Himself; ca—also; hariù—Lord Hari; éçvaraù—the Supreme Personality of Godhead. TRANSLATION The inhabitants and ruling demigods of all planets, along with Lord Brahmä, the Supreme Lord Hari and I, glorify, worship and assist those brähmaëas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision. SB 12.10.22 TEXT 22 TEXT na te mayy acyute ’je ca bhidäm aëv api cakñate nätmanaç ca janasyäpi tad yuñmän vayam émahi SYNONYMS na—do not; te—they; mayi—in me; acyute—in Lord Viñëu; aje—in Lord Brahmä; ca—and; bhidäm—difference; aëu—slight; api—even; cakñate—see; na—not; ätmanaù—of themselves; ca—and; janasya—of other people; api—also; tat—therefore; yuñmän—yourselves; vayam—we; émahi—worship. TRANSLATION These devotees do not differentiate between Lord Viñëu, Lord Brahmä and me, nor do they differentiate between themselves and other living beings. Therefore, because you are this kind of saintly devotee, we worship you. PURPORT Lord Brahmä and Lord Çiva are, respectively, manifestations of the creating and annihilating potencies of the Personality of Godhead, Viñëu. Thus unity exists among these three ruling deities of the material world. One should not, on the basis of the modes of nature, find material duality within the ruling potency of the Supreme Lord, although that potency is manifested in three divisions as Brahmä, Viñëu and Çiva. SB 12.10.23 TEXT 23 TEXT na hy am-mayäni térthäni na deväç cetanojjhitäù te punanty uru-kälena yüyaà darçana-mätrataù SYNONYMS na—not; hi—indeed; ap-mayäni—consisting of sacred water; térthäni—holy places; na—not; deväù—deity forms of demigods; cetana-ujjhitäù—devoid of life; te—they; punanti—purify; uru-kälena—after a long time; yüyam—yourselves; darçana-mätrataù—simply by being seen. TRANSLATION Mere bodies of water do not constitute holy places, nor are lifeless statues of the demigods actual worshipable deities. Because external vision fails to appreciate the higher essence of the holy rivers and the demigods, these purify only after a considerable time. But devotees like you purify immediately, just by being seen. SB 12.10.24 TEXT 24 TEXT brähmaëebhyo namasyämo ye ’smad-rüpaà trayé-mayam bibhraty ätma-samädhäna- tapaù-svädhyäya-saàyamaiù SYNONYMS brähmaëebhyaù—to the brähmaëas; namasyämaù—we offer our respects; ye—who; asmat-rüpam—the form of ourselves (Çiva, Brahmä and Viñëu); trayé-mayam—represented by the three Vedas; bibhrati—carry; ätma-samädhäna—by meditative trance focused on the Self; tapaù—by austerities; svädhyäya—by study; saàyamaiù—and by following regulative principles. TRANSLATION By meditating upon the Supreme Soul, performing austerities, engaging in Vedic study and following regulative principles, the brähmaëas sustain within themselves the three Vedas, which are nondifferent from Lord Viñëu, Lord Brahmä and me. Therefore I offer my obeisances unto the brähmaëas. PURPORT A pure devotee of the Supreme Lord is considered the most elevated of brähmaëas, since all spiritual endeavor culminates in the loving service of God. SB 12.10.25 TEXT 25 TEXT çravaëäd darçanäd väpi mahä-pätakino ’pi vaù çudhyerann antya-jäç cäpi kim u sambhäñaëädibhiù SYNONYMS çravaëät—by hearing about; darçanät—by seeing; vä—or; api—also; mahä-pätakinaù—those who commit the worst kinds of sins; api—even; vaù—you; çudhyeran—they become purified; antya-jäù—outcastes; ca—and; api—even; kim u—what to speak of; sambhäñaëa-ädibhiù—by directly speaking with, and so on. TRANSLATION Even the worst sinners and social outcastes are purified just by hearing about or seeing personalities like you. Imagine, then, how purified they become by directly speaking with you. SB 12.10.26 TEXT 26 TEXT süta uväca iti candra-lalämasya dharma-gahyopabåàhitam vaco ’måtäyanam åñir nätåpyat karëayoù piban SYNONYMS sütaù uväca—Süta Gosvämé said; iti—thus; candra-lalämasya—of Lord Çiva, who is decorated with the moon; dharma-guhya—with the secret essence of religion; upabåàhitam—filled; vacaù—the words; amåta-ayanam—the reservoir of nectar; åñiù—the sage; na atåpyat—did not feel satiated; karëayoù—with his ears; piban—drinking. TRANSLATION Süta Gosvämé said: Drinking with his ears Lord Çiva’s nectarean words, full of the confidential essence of religion, Märkaëòeya Åñi could not be satiated. PURPORT Märkaëòeya Åñi was not eager to hear himself praised by Lord Çiva, but he appreciated Lord Çiva’s deep realization of religious principles and therefore desired to hear more. SB 12.10.27 TEXT 27 TEXT sa ciraà mäyayä viñëor bhrämitaù karçito bhåçam çiva-väg-amåta-dhvasta- kleça-puïjas tam abravét SYNONYMS saù—he; ciram—for a long time; mäyayä—by the illusory energy; viñëoù—of the Supreme Personality of Godhead, Viñëu; bhrämitaù—made to wander; karçitaù—exhausted; bhåçam—extremely; çiva—of Lord Çiva; väk-amåta—by the words of nectar; dhvasta—destroyed; kleça-puïjaù—his heaps of suffering; tam—to him; abravét—spoke. TRANSLATION Märkaëòeya, having been forced by Lord Viñëu’s illusory energy to wander about for a long time in the water of dissolution, had become extremely exhausted. But Lord Çiva’s words of nectar vanquished his accumulated suffering. Thus he addressed Lord Çiva. PURPORT Märkaëòeya Åñi had desired to see Lord Viñëu’s illusory energy and had suffered extensive miseries. But now, in the person of Çiva, Lord Viñëu again appeared before the sage and relieved all his suffering by imparting blissful spiritual instructions. SB 12.10.28 TEXT 28 TEXT çré-märkaëòeya uväca aho éçvara-léleyaà durvibhävyä çarériëäm yan namantéçitavyäni stuvanti jagad-éçvaräù SYNONYMS çré-märkaëòeyaù uväca—Çré Märkaëòeya said; aho—ah; éçvara—of the great lords; lélä—the pastime; iyam—this; durvibhävyä—inconceivable; çarériëäm—for embodied souls; yat—since; namanti—they offer obeisances; éçitavyäni—to those who are controlled by them; stuvanti—they praise; jagat-éçvaräù—the rulers of the universe. TRANSLATION Çré Märkaëòeya said: It is indeed most difficult for embodied souls to understand the pastimes of the universal controllers, for such lords bow down to and offer praise to the very living beings they rule. PURPORT In the material world, conditioned souls strive to lord it over one another. Therefore they cannot understand the pastimes of the actual lords of the universe. Such bona fide lords have a wonderfully magnanimous mentality and thus sometimes bow down to the most qualified and saintly among their own subjects. SB 12.10.29 TEXT 29 TEXT dharmaà grähayituà präyaù pravaktäraç ca dehinäm äcaranty anumodante kriyamäëaà stuvanti ca SYNONYMS dharmam—religion; grähayitum—to cause the acceptance of; präyaù—for the most part; pravaktäraù—the authorized speakers; ca—and; dehinäm—for ordinary embodied souls; äcaranti—they act; anumodante—they encourage; kriyamäëam—one who is executing; stuvanti—they praise; ca—also. TRANSLATION Generally it is to induce embodied souls to accept religious principles that the authorized teachers of religion exhibit ideal behavior while encouraging and praising the proper behavior of others. SB 12.10.30 TEXT 30 TEXT naitävatä bhagavataù sva-mäyä-maya-våttibhiù na duñyetänubhävas tair mäyinaù kuhakaà yathä SYNONYMS na—not; etävatä—by such (a show of humility); bhagavataù—of the Personality of Godhead; sva-mäyä—of His own illusory energy; maya—consisting of; våttibhiù—by the activities; na duñyeta—is not spoiled; anubhävaù—the power; taiù—by them; mäyinaù—of a magician; kuhakam—the tricks; yathä—just as. TRANSLATION This apparent humility is simply a show of mercy. Such behavior of the Supreme Lord and His personal associates, which the Lord effects by His own bewildering potency, does not spoil His power any more than a magician’s powers are diminished by his exhibition of tricks. SB 12.10.31-32 TEXTS 31–32 TEXT såñövedaà manasä viçvam ätmanänupraviçya yaù guëaiù kurvadbhir äbhäti karteva svapna-dåg yathä tasmai namo bhagavate tri-guëäya guëätmane kevaläyädvitéyäya gurave brahma-mürtaye SYNONYMS såñövä—creating; idam—this; manasä—by His mind, simply by His desire; viçvam—the universe; ätmanä—as the Supersoul; anupraviçya—subsequently entering; yaù—who; guëaiù—by the modes of nature; kurvadbhiù—which are acting; äbhäti—appears; kartä iva—as if the doer; svapna-dåk—a person who is seeing a dream; yathä—as; tasmai—unto Him; namaù—obeisances; bhagavate—unto the Supreme Personality of Godhead; tri-guëäya—who possesses the three modes of nature; guëa-ätmane—who is the ultimate controller of the modes of nature; kevaläya—to the pure; advitéyäya—who has no equal; gurave—the supreme spiritual master; brahma-mürtaye—the personal form of the Absolute Truth. TRANSLATION I offer my obeisances to that Supreme Personality of Godhead, who has created this entire universe simply by His desire and then entered into it as the Supersoul. By making the modes of nature act, He seems to be the direct creator of this world, just as a dreamer seems to be acting within his dream. He is the owner and ultimate controller of the three modes of nature, yet He remains alone and pure, without any equal. He is the supreme spiritual master of all, the original personal form of the Absolute Truth. PURPORT The Supreme Lord releases His material potencies, and by their interaction creation takes place. The Lord remains aloof, as the supreme transcendental entity. Still, because the entire creation unfolds according to His design and will, His controlling hand is perceived within all things. People thus imagine that God is the direct builder of this world, although He remains aloof, creating through the manipulation of His multifarious potencies. SB 12.10.33 TEXT 33 TEXT kaà våëe nu paraà bhüman varaà tvad vara-darçanät yad-darçanät pürëa-kämaù satya-kämaù pumän bhavet SYNONYMS kam—what; våëe—shall I choose; nu—indeed; param—other; bhüman—O all-pervading lord; varam—benediction; tvat—from you; vara-darçanät—the sight of whom is itself the highest benediction; yat—of whom; darçanät—from the seeing; pürëa-kämaù—full in all desires; satya-kämaù—able to achieve anything desired; pumän—a person; bhavet—becomes. TRANSLATION O all-pervading lord, since I have received the benediction of seeing you, what other benediction can I ask for? Simply by seeing you, a person fulfills all his desires and can achieve anything imaginable. SB 12.10.34 TEXT 34 TEXT varam ekaà våëe ’thäpi pürëät kämäbhivarñaëät bhagavaty acyutäà bhaktià tat-pareñu tathä tvayi SYNONYMS varam—benediction; ekam—one; våëe—I request; atha api—nevertheless; pürëät—from him who is completely full; käma-abhivarñaëät—who showers down the fulfillment of desires; bhagavati—for the Supreme Personality of Godhead; acyutäm—infallible; bhaktim—devotional service; tat-pareñu—for those who are dedicated to Him; tathä—and also; tvayi—for yourself. TRANSLATION But I do request one benediction from you, who are full of all perfection and able to shower down the fulfillment of all desires. I ask to have unfailing devotion for the Supreme Personality of Godhead and for His dedicated devotees, especially you. PURPORT The words tat-pareñu tathä tvayi clearly indicate that Lord Çiva is a devotee of the Supreme Lord, not the Supreme Lord Himself. Because the representative of God is offered the same protocol as God Himself, Märkaëòeya Åñi addressed Lord Çiva as “lord” in previous verses. But now it is clearly revealed that, as stated throughout Vedic literature, Lord Çiva is an eternal servant of God and not God Himself. Desire manifests itself within the mind and heart according to the subtle laws governing consciousness. Pure desire to engage in the loving service of the Lord brings one to the most exalted platform of consciousness, and such a perfect understanding of life is available only by the special mercy of the Lord’s devotees. SB 12.10.35 TEXT 35 TEXT süta uväca ity arcito ’bhiñöutaç ca muninä süktayä girä tam äha bhagaväï charvaù çarvayä cäbhinanditaù SYNONYMS sütaù uväca—Süta Gosvämé said; iti—in these words; arcitaù—worshiped; abhiñöutaù—glorified; ca—and; muninä—by the sage; su-uktayä—well-spoken; girä—with words; tam—to him; äha—spoke; bhagavän çarvaù—Lord Çiva; çarvayä—by his consort, Çarvä; ca—and; abhinanditaù—encouraged. TRANSLATION Süta Gosvämé said: Thus worshiped and glorified by the eloquent statements of the sage Märkaëòeya, Lord Çarva [Çiva], encouraged by his consort, replied to him as follows. SB 12.10.36 TEXT 36 TEXT kämo maharñe sarvo ’yaà bhaktimäàs tvam adhokñaje ä-kalpäntäd yaçaù puëyam ajarämaratä tathä SYNONYMS kämaù—desire; mahä-åñe—O great sage; sarvaù—all; ayam—this; bhakti-män—full of devotion; tvam—you; adhokñaje—for the transcendental Personality of Godhead; ä-kalpa-antät—up until the end of the day of Brahmä; yaçaù—fame; puëyam—pious; ajara-amaratä—freedom from old age and death; tathä—also. TRANSLATION O great sage, because you are devoted to Lord Adhokñaja, all your desires will be fulfilled. Until the very end of this creation cycle, you will enjoy pious fame and freedom from old age and death. SB 12.10.37 TEXT 37 TEXT jïänaà trai-kälikaà brahman vijïänaà ca viraktimat brahma-varcasvino bhüyät puräëäcäryatästu te SYNONYMS jïänam—knowledge; trai-kälikam—of all three phases of time (past, present and future); brahman—O brähmaëa; vijïänam—transcendental realization; ca—also; virakti-mat—including renunciation; brahma-varcasvinaù—of him who is endowed with brahminical potency; bhüyät—let there be; puräëa-äcäryatä—the status of being a teacher of the Puräëas; astu—may there be; te—of you. TRANSLATION O brähmaëa, may you have perfect knowledge of past, present and future, along with transcendental realization of the Supreme, enriched by renunciation. You have the brilliance of an ideal brähmaëa, and thus may you achieve the post of spiritual master of the Puräëas. SB 12.10.38 TEXT 38 TEXT süta uväca evaà varän sa munaye dattvägät try-akña éçvaraù devyai tat-karma kathayann anubhütaà purämunä SYNONYMS sütaù uväca—Süta Gosvämé said; evam—in this way; varän—benedictions; saù—he; munaye—to the sage; dattvä—giving; agät—went; tri-akñaù—he who has three eyes; éçvaraù—Lord Çiva; devyai—to goddess Pärvaté; tat-karma—the activities of Märkaëòeya; kathayan—recounting; anubhütam—what was experienced; purä—before; amunä—by him, Märkaëòeya. TRANSLATION Süta Gosvämé said: Having thus granted Märkaëòeya Åñi benedictions, Lord Çiva went on his way, continuing to describe to goddess Devé the accomplishments of the sage and the direct exhibition of the Lord’s illusory power that he had experienced. SB 12.10.39 TEXT 39 TEXT so ’py aväpta-mahä-yoga- mahimä bhärgavottamaù vicaraty adhunäpy addhä haräv ekäntatäà gataù SYNONYMS saù—he, Märkaëòeya; api—indeed; aväpta—having achieved; mahä-yoga—of the topmost perfection of yoga; mahimä—the glories; bhärgava-uttamaù—the best descendant of Bhågu; vicarati—is traveling about; adhunä api—even today; addhä—directly; harau—for Lord Hari; eka-antatäm—the platform of exclusive devotion; gataù—having attained. TRANSLATION Märkaëòeya Åñi, the best of the descendants of Bhågu, is glorious because of his achievement of perfection in mystic yoga. Even today he travels about this world, fully absorbed in unalloyed devotion for the Supreme Personality of Godhead. SB 12.10.40 TEXT 40 TEXT anuvarëitam etat te märkaëòeyasya dhémataù anubhütaà bhagavato mäyä-vaibhavam adbhutam SYNONYMS anuvarëitam—described; etat—this; te—to you; märkaëòeyasya—by Märkaëòeya; dhé-mataù—the intelligent; anubhütam—experienced; bhagavataù—of the Personality of Godhead; mäyä-vaibhavam—the opulence of the illusory energy; adbhutam—amazing. TRANSLATION I have thus narrated to you the activities of the highly intelligent sage Märkaëòeya, especially how he experienced the amazing power of the Supreme Lord’s illusory energy. SB 12.10.41 TEXT 41 TEXT etat kecid avidväàso mäyä-saàsåtir ätmanaù anädy-ävartitaà nèëäà kädäcitkaà pracakñate SYNONYMS etat—this; kecit—some persons; avidväàsaù—who are not learned; mäyä-saàsåtiù—the illusory creation; ätmanaù—of the Supreme Soul; anädi—from time immemorial; ävartitam—repeating; nèëäm—of conditioned living beings; kädäcitkam—unprecedented; pracakñate—they say. TRANSLATION Although this event was unique and unprecedented, some unintelligent persons compare it to the cycle of illusory material existence the Supreme Lord has created for the conditioned souls—an endless cycle that has been continuing since time immemorial. PURPORT Märkaëòeya’s being drawn into the Lord’s body by His inhalation and expelled again by His exhalation should not be considered a symbolic description of the perennial cycles of material creation and annihilation. This portion of the Çrémad-Bhägavatam describes a real, historical event experienced by a great devotee of the Lord, and those trying to relegate this story to mere symbolic allegory are here declared to be unintelligent fools. SB 12.10.42 TEXT 42 TEXT ya evam etad bhågu-varya varëitaà rathäìga-päëer anubhäva-bhävitam saàçrävayet saàçåëuyäd u täv ubhau tayor na karmäçaya-saàsåtir bhavet SYNONYMS yaù—who; evam—thus; etat—this; bhågu-varya—O best of the descendants of Bhågu (Çaunaka); varëitam—described; ratha-aìga-päëeù—of Lord Çré Hari, who carries a chariot wheel in His hand; anubhäva—with the potency; bhävitam—infused; saàçrävayet—causes anyone to hear; saàçåëuyät—himself hears; u—or; tau—they; ubhau—both; tayoù—of them; na—not; karma-äçaya—based on the mentality of fruitive work; saàsåtiù—the cycle of material life; bhavet—there is. TRANSLATION O best of the Bhågus, this account concerning Märkaëòeya Åñi conveys the transcendental potency of the Supreme Lord. Anyone who properly narrates or hears it will never again undergo material existence, which is based on the desire to perform fruitive activities. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Tenth Chapter of the Çrémad-Bhägavatam, entitled “Lord Çiva and Umä Glorify Märkaëòeya Åñi.” SB 12.11: Summary Description of the Mahäpuruña CHAPTER ELEVEN Summary Description of the Mahäpuruña SB 12.11 Summary In the context of worship, this chapter describes the Mahäpuruña and the various expansions of the sun in each month. Çré Süta first tells Çaunaka Åñi about the material objects through which one can understand the major limbs, the secondary limbs, the weapons and the garments of Lord Çré Hari. Then he outlines the process of practical service by which a mortal soul can attain immortality. When Çaunaka shows further interest in learning about the expansion of Lord Hari in the form of the sungod, Süta replies that Lord Çré Hari—the indwelling controller of the universe and its original creator—manifests Himself in the form of the demigod of the sun. Sages describe this sun-god in many features according to his different material designations. To sustain the world, the Personality of Godhead manifests His potency of time as the sun and travels throughout the twelve months, beginning with Caitra, along with twelve sets of personal associates. One who remembers the opulences of the Personality of Godhead Çré Hari in His form as the sun will become free of his sinful reactions. SB 12.11.1 TEXT 1 TEXT çré-çaunaka uväca athemam arthaà påcchämo bhavantaà bahu-vittamam samasta-tantra-räddhänte bhavän bhägavata tattva-vit SYNONYMS çré-çaunakaù uväca—Çré Çaunaka said; atha—now; imam—this; artham—matter; påcchämaù—we are inquiring about; bhavantam—from you; bahu-vit-tamam—the possessor of the broadest knowledge; samasta—of all; tantra—the scriptures prescribing practical methods of worship; räddha-ante—in the definitive conclusions; bhavän—you; bhagavata—O great devotee of the Supreme Lord; tattva-vit—the knower of the essential facts. TRANSLATION Çré Çaunaka said: O Süta, you are the best of learned men and a great devotee of the Supreme Lord. Therefore we now inquire from you about the definitive conclusion of all tantra scriptures. SB 12.11.2-3 TEXTS 2–3 TEXT täntrikäù paricaryäyäà kevalasya çriyaù pateù aìgopäìgäyudhäkalpaà kalpayanti yathä ca yaiù tan no varëaya bhadraà te kriyä-yogaà bubhutsatäm yena kriyä-naipuëena martyo yäyäd amartyatäm SYNONYMS täntrikäù—the followers of the methods of the tantric literatures; paricaryäyäm—in regulated worship; kevalasya—who is pure spirit; çréyaù—of the goddess of fortune; pateù—of the master; aìga—His limbs, such as His feet; upäìga—His secondary limbs, such as associates like Garuòa; äyudha—His weapons, such as the Sudarçana disc; äkalpam—and His ornaments, such as the Kaustubha gem; kalpayanti—they conceive of; yathä—how; ca—and; yaiù—by which (material representations); tat—that; naù—to us; varëaya—please describe; bhadram—all-auspiciousness; te—unto you; kriyä-yogam—the practical method of cultivation; bubhutsatäm—who are eager to learn; yena—by which; kriyä—in the systematic practice; naipuëena—expertise; martyaù—a mortal being; yäyät—may attain; amartyatäm—immortality. TRANSLATION All good fortune to you! Please explain to us, who are very eager to learn, the process of kriyä-yoga practiced through regulated worship of the transcendental Lord, the husband of the goddess of fortune. Please also explain how the Lord’s devotees conceive of His limbs, associates, weapons and ornaments in terms of particular material representations. By expertly worshiping the Supreme Lord, a mortal can attain immortality. SB 12.11.4 TEXT 4 TEXT süta uväca namaskåtya gurün vakñye vibhütér vaiñëavér api yäù proktä veda-tanträbhyäm äcäryaiù padmajädibhiù SYNONYMS sütaù uväca—Süta Gosvämé said; namaskåtya—offering obeisances; gurün—to the spiritual masters; vakñye—I shall speak; vibhütéù—the opulences; vaiñëavéù—belonging to Lord Viñëu; api—indeed; yäù—which; proktäù—are described; veda-tanträbhyäm—by the Vedas and the tantras; äcäryaiù—by standard authorities; padmaja-ädibhiù—beginning with Lord Brahmä. TRANSLATION Süta Gosvämé said: Offering obeisances to my spiritual masters, I shall repeat to you the description of the opulences of Lord Viñëu given in the Vedas and tantras by great authorities, beginning from lotus-born Brahmä. SB 12.11.5 TEXT 5 TEXT mäyädyair navabhis tattvaiù sa vikära-mayo viräö nirmito dåçyate yatra sa-citke bhuvana-trayam SYNONYMS mäyä-ädyaiù—beginning with the unmanifest stage of nature; navabhiù—with the nine; tattvaiù—elements; saù—that; vikära-mayaù—also comprising the transformations (of the eleven senses and the five gross elements); viräö—the universal form of the Lord; nirmitaù—constructed; dåçyate—are seen; yatra—in which; sa-citke—being conscious; bhuvana-trayam—the three planetary systems. TRANSLATION The universal form [viräö] of the Personality of Godhead includes the nine basic elements of creation, starting with the unmanifest nature, and their subsequent transformations. Once this universal form is instilled with consciousness, the three planetary systems become visible within it. PURPORT The nine basic elements of creation are prakåti, sütra, mahat-tattva, false ego, and the five subtle perceptions. The transformations are the eleven senses and the five gross material elements. SB 12.11.6-8 TEXTS 6–8 TEXT etad vai pauruñaà rüpaà bhüù pädau dyauù çiro nabhaù näbhiù süryo ’kñiëé näse väyuù karëau diçaù prabhoù prajäpatiù prajananam apäno måtyur éçituù tad-bähavo loka-pälä manaç candro bhruvau yamaù lajjottaro ’dharo lobho dantä jyotsnä smayo bhramaù romäëi bhüruhä bhümno meghäù puruña-mürdhajäù SYNONYMS etat—this; vai—indeed; pauruñam—of the Viräö-puruña; rüpam—the form; bhüù—the earth; pädau—His feet; dyauù—heaven; çiraù—His head; nabhaù—the sky; näbhiù—His navel; süryaù—the sun; akñiëé—His eyes; näse—His nostrils; väyuù—the air; karëau—His ears; diçaù—the directions; prabhoù—of the Supreme Lord; prajä-patiù—the demigod of procreation; prajananam—His genital; apänaù—His anus; måtyuù—death; éçituù—of the absolute controller; tat-bähavaù—His many arms; loka-päläù—the presiding demigods of the various planets; manaù—His mind; candraù—the moon; bhruvau—His eyebrows; yamaù—the god of death; lajjä—shame; uttaraù—His upper lip; adharaù—His lower lip; lobhaù—greed; dantäù—His teeth; jyotsnä—the light of the moon; smayaù—His smile; bhramaù—delusion; romäëi—the hairs of the body; bhü-ruhäù—the trees; bhümnaù—of the almighty Lord; meghäù—the clouds; puruña—of the Viräö-puruña; mürdha-jäù—the hairs upon the head. TRANSLATION This is the representation of the Supreme Lord as the universal person, in which the earth is His feet, the sky His navel, the sun His eyes, the wind His nostrils, the demigod of procreation His genitals, death His anus and the moon His mind. The heavenly planets are His head, the directions His ears, and the demigods protecting the various planets His many arms. The god of death is His eyebrows, shame His lower lip, greed His upper lip, delusion His smile, and moonshine His teeth, while the trees are the almighty Puruña’s bodily hairs, and the clouds the hair on His head. PURPORT Various aspects of material creation, such as the earth, the sun and the trees, are sustained by various limbs of the universal body of the Lord. Thus they are considered nondifferent from Him, as described in this verse, which is meant for meditation. SB 12.11.9 TEXT 9 TEXT yävän ayaà vai puruño yävatyä saàsthayä mitaù tävän asäv api mahä- puruño loka-saàsthayä SYNONYMS yävän—to which extent; ayam—this; vai—indeed; puruñaù—ordinary individual person; yävatyä—extending to which dimensions; saàsthayä—by the position of his limbs; mitaù—measured; tävän—to that extent; asau—He; api—also; mahä-puruñaù—the transcendental personality; loka-saàsthayä—according to the positions of the planetary systems. TRANSLATION Just as one can determine the dimensions of an ordinary person of this world by measuring his various limbs, one can determine the dimensions of the Mahäpuruña by measuring the arrangement of the planetary systems within His universal form. SB 12.11.10 TEXT 10 TEXT kaustubha-vyapadeçena svätma-jyotir bibharty ajaù tat-prabhä vyäpiné säkñät çrévatsam urasä vibhuù SYNONYMS kaustubha-vyapadeçena—represented by the Kaustubha gem; sva-ätma—of the pure jéva soul; jyotiù—the spiritual light; bibharti—carries; ajaù—the unborn Lord; tat-prabhä—the effulgence of this (Kaustubha); vyäpiné—expansive; säkñät—directly; çrévatsam—of the Çrévatsa mark; urasä—upon His chest; vibhuù—the almighty. TRANSLATION Upon His chest the almighty, unborn Personality of Godhead bears the Kaustubha gem, which represents the pure spirit soul, along with the Çrévatsa mark, which is the direct manifestation of this gem’s expansive effulgence. SB 12.11.11-12 TEXTS 11–12 TEXT sva-mäyäà vana-mäläkhyäà nänä-guëa-mayéà dadhat väsaç chando-mayaà pétaà brahma-sütraà tri-våt svaram bibharti säìkhyaà yogaà ca devo makara-kuëòale maulià padaà pärameñöhyaà sarva-lokäbhayaì-karam SYNONYMS sva-mäyäm—His own material energy; vana-mälä-äkhyäm—represented as His flower garland; nänä-guëa—various combinations of the modes of nature; mayém—composed of; dadhat—wearing; väsaù—His garment; chandaù-mayam—consisting of the Vedic meters; pétam—yellow; brahma-sütram—His sacred thread; tri-våt—threefold; svaram—the sacred sound oàkära; bibharti—He carries; säìkhyam—the process of Säìkhya; yogam—the process of yoga; ca—and; devaù—the Lord; makara-kuëòale—His shark-shaped earrings; maulim—His crown; padam—the position; pärameñöhyam—supreme (of Lord Brahmä); sarva-loka—to all the worlds; abhayam—fearlessness; karam—which gives. TRANSLATION His flower garland is His material energy, comprising various combinations of the modes of nature. His yellow garment is the Vedic meters, and His sacred thread the syllable oà composed of three sounds. In the form of His two shark-shaped earrings, the Lord carries the processes of Säìkhya and yoga, and His crown, bestowing fearlessness on the inhabitants of all the worlds, is the supreme position of Brahmaloka. SB 12.11.13 TEXT 13 TEXT avyäkåtam anantäkhyam äsanaà yad-adhiñöhitaù dharma-jïänädibhir yuktaà sattvaà padmam ihocyate SYNONYMS avyäkåtam—the unmanifest phase of material creation; ananta-äkhyam—known as Lord Ananta; äsanam—His personal seat; yat-adhiñöhitaù—upon which He is sitting; dharma-jïäna-ädibhiù—together with religion, knowledge and so on; yuktam—conjoined; sattvam—in the mode of goodness; padmam—His lotus; iha—thereupon; ucyate—is said. TRANSLATION Ananta, the Lord’s sitting place, is the unmanifest phase of material nature, and the Lord’s lotus throne is the mode of goodness, endowed with religion and knowledge. SB 12.11.14-15 TEXTS 14–15 TEXT ojaù-saho-bala-yutaà mukhya-tattvaà gadäà dadhat apäà tattvaà dara-varaà tejas-tattvaà sudarçanam nabho-nibhaà nabhas-tattvam asià carma tamo-mayam käla-rüpaà dhanuù çärìgaà tathä karma-mayeñudhim SYNONYMS ojaù-sahaù-bala—with the power of the senses, the power of the mind and the power of the body; yutam—conjoined; mukhya-tattvam—the principle element, air, which is the vital force within the material body; gadäm—His club; dadhat—carrying; apäm—of water; tattvam—the element; dara—His conchshell; varam—excellent; tejaù-tattvam—the element fire; sudarçanam—His Sudarçana disc; nabhaù-nibham—just like the sky; nabhaù-tattvam—the element ether; asim—His sword; carma—His shield; tamaù-mayam—composed of the mode of ignorance; käla-rüpam—appearing as time; dhanuù—His bow; çärìgam—named Çärìga; tathä—and; karma-maya—representing the active senses; iñu-dhim—the quiver holding His arrows. TRANSLATION The club the Lord carries is the chief element, präëa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, His Sudarçana disc the element fire, and His sword, pure as the sky, the element ether. His shield embodies the mode of ignorance, His bow, named Çärìga, time, and His arrow-filled quiver the working sensory organs. SB 12.11.16 TEXT 16 TEXT indriyäëi çarän ähur äkütér asya syandanam tan-mäträëy asyäbhivyaktià mudrayärtha-kriyätmatäm SYNONYMS indriyäëi—the senses; çarän—His arrows; ähuù—they say; äkütéù—(the mind with its) active functions; asya—of Him; syandanam—the chariot; tat-mäträëi—the objects of perception; asya—His; abhivyaktim—external appearance; mudrayä—by the gestures of His hands (symbolizing the giving of benedictions, the offering of fearlessness, and so on); artha-kriyä-ätmatäm—the essence of purposeful activity. TRANSLATION His arrows are said to be the senses, and His chariot is the active, forceful mind. His external appearance is the subtle objects of perception, and the gestures of His hands are the essence of all purposeful activity. PURPORT All activity is ultimately aimed at the supreme perfection of life, and this perfection is awarded by the merciful hands of the Lord. The gestures of the Lord remove all fear from the heart of a devotee and elevate him to the Lord’s own association in the spiritual sky. SB 12.11.17 TEXT 17 TEXT maëòalaà deva-yajanaà dékñä saàskära ätmanaù paricaryä bhagavata ätmano durita-kñayaù SYNONYMS maëòalam—the sun globe; deva-yajanam—the place where the Supreme Lord is worshiped; dékñä—spiritual initiation; saàskäraù—the process of purification; ätmanaù—for the spirit soul; paricaryä—devotional service; bhagavataù—of the Personality of Godhead; ätmanaù—for the jéva soul; durita—of sinful reactions; kñayaù—the destruction. TRANSLATION The sun globe is the place where the Supreme Lord is worshiped, spiritual initiation is the means of purification for the spirit soul, and rendering devotional service to the Personality of Godhead is the process for eradicating all one’s sinful reactions. PURPORT One should meditate on the fiery sun globe as a place where God is worshiped. Lord Kåñëa is the reservoir of all effulgence, and thus it is fitting that He be properly worshiped on the glowing sun. SB 12.11.18 TEXT 18 TEXT bhagavän bhaga-çabdärthaà lélä-kamalam udvahan dharmaà yaçaç ca bhagaväàç cämara-vyajane ’bhajat SYNONYMS bhagavän—the Personality of Godhead; bhaga-çabda—of the word bhaga; artham—the meaning (namely, “opulence”); lélä-kamalam—His pastime lotus; udvahan—carrying; dharmam—religion; yaçaù—fame; ca—and; bhagavän—the Personality of Godhead; cämara-vyajane—the pair of yak-tail fans; abhajat—has accepted. TRANSLATION Playfully carrying a lotus, which represents the various opulences designated by the word bhaga, the Supreme Lord accepts service from a pair of cämara fans, which are religion and fame. SB 12.11.19 TEXT 19 TEXT ätapatraà tu vaikuëöhaà dvijä dhämäkuto-bhayam tri-våd vedaù suparëäkhyo yajïaà vahati püruñam SYNONYMS ätapatram—His umbrella; tu—and; vaikuëöham—His spiritual abode, Vaikuëöha; dvijäù—O brähmaëas; dhäma—His personal abode, the spiritual world; akutaù-bhayam—free from fear; tri-våt—threefold; vedaù—the Veda; suparëa-äkhyaù—named Suparëa, or Garuòa; yajïam—sacrifice personified; vahati—carried; püruñam—the Supreme Personality of Godhead. TRANSLATION O brähmaëas, the Lord’s umbrella is His spiritual abode, Vaikuëöha, where there is no fear, and Garuòa, who carries the Lord of sacrifice, is the threefold Veda. SB 12.11.20 TEXT 20 TEXT anapäyiné bhagavaté çåéù säkñäd ätmano hareù viñvakñenas tantra-mürtir viditaù pärñadädhipaù nandädayo ’ñöau dväù-sthäç ca te ’ëimädyä harer guëäù SYNONYMS anapäyiné—inseparable; bhagavaté—the goddess of fortune; çréù—Çré; säkñät—directly; ätmanaù—of the internal nature; hareù—of Lord Hari; viñvaksenaù—Viñvaksena; tantra-mürtiù—as the personification of the tantra scriptures; viditaù—is known; pärñada-adhipaù—the chief of His personal associates; nanda-ädayaù—Nanda and the others; añöau—the eight; dväù-sthäù—doorkeepers; ca—and; te—they; aëimä-ädyäù—aëimä and the other mystic perfections; hareù—of the Supreme Lord; guëäù—the qualities. TRANSLATION The goddess of fortune, Çré, who never leaves the Lord’s side, appears with Him in this world as the representation of His internal potency. Viñvaksena, the chief among His personal associates, is known to be the personification of the Païcarätra and other tantras. And the Lord’s eight doorkeepers, headed by Nanda, are His mystic perfections, beginning with aëimä. PURPORT According to Çréla Jéva Gosvämé, the goddess of fortune is the original source of all material opulence. Material nature is directly controlled by the Lord’s inferior energy, Mahä-mäyä, whereas the goddess of fortune is His internal, superior energy. Still, the opulence of the Lord’s inferior nature has its source in the supreme spiritual opulence of the goddess of fortune. As stated in Çré Hayaçérña Païcarätra: paramätmä harir devas tac-chaktiù çrér ihoditä çrér devé prakåtiù proktä keçavaù puruñaù småtaù na viñëunä vinä devé na hariù padmajäà vinä “The Supreme Soul is Lord Hari, and His potency is known in this world as Çré. Goddess Çré is known as prakåti, and the Supreme Lord Keçava is known as the puruña. The divine goddess is never present without Him, nor does He ever appear without her.” Also, Çré Viñëu Puräëa (1.8.15) states: nityaiva sä jagan-mätä viñëoù çrér anapäyiné yathä sarva-gato viñëus tathaiveyaà dvijottamäù “She is the eternal mother of the universe, the goddess of fortune of Lord Viñëu, and she is never separated from Him. In the same way that Lord Viñëu is present everywhere, so is she, O best of brähmaëas.” Also in Viñëu Puräëa (1.9.140): evaà yathä jagat-svämé deva-devo janärdanaù avatäraà karoty eva tathä çrés tat-sahäyiné “Thus, in the same way that the Lord of the universe, the God of gods, Janärdana, descends to this world, so His consort, the goddess of fortune, does also.” The pure spiritual status of the goddess of fortune is described in the Skanda Puräëa: aparaà tv akñaraà yä sä prakåtir jaòa-rüpikä çréù parä prakåtiù proktä cetanä viñëu-saàçrayä taà akñaraà paraà prähuù parataù param akñaram harir eväkhila-guëo ’py akñara-trayam éritam “The inferior infallible entity is that nature who manifests as the material world. The goddess of fortune, on the other hand, is known as the superior nature. She is pure consciousness and is under the direct shelter of Lord Viñëu. While she is said to be the superior infallible entity, that infallible entity who is greater than the greatest is Lord Hari Himself, the original possessor of all transcendental qualities. In this way, three distinct infallible entities are described.” Thus, although the inferior energy of the Lord is infallible in her function, her power to manifest temporary illusory opulences exists by the grace of the internal energy, the goddess of fortune, who is the personal consort of the Supreme Lord. The Padma Puräëa (256.9–21) lists eighteen doorkeepers of the Lord: Nanda, Sunanda, Jaya, Vijaya, Caëòa, Pracaëòa, Bhadra, Subhadra, Dhätä, Vidhätä, Kumuda, Kumudäkña, Pundarékña, Vämana, Çaìkukarëa, Sarvanetra, Sumukha and Supratiñöhita. SB 12.11.21 TEXT 21 TEXT väsudevaù saìkarñaëaù pradyumnaù puruñaù svayam aniruddha iti brahman mürti-vyüho ’bhidhéyate SYNONYMS väsudevaù saìkarñaëaù pradyumnaù—Väsudeva, Saìkarñaëa and Pradyumna; puruñaù—the Supreme Personality of Godhead; svayam—Himself; aniruddhaù—Aniruddha; iti—thus; brahman—O brähmaëa, Çaunaka; mürti-vyühaù—the expansion of personal forms; abhidhéyate—is designated. TRANSLATION Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha are the names of the direct personal expansions of the Supreme Godhead, O brähmaëa Çaunaka. SB 12.11.22 TEXT 22 TEXT sa viçvas taijasaù präjïas turéya iti våttibhiù arthendriyäçaya-jïänair bhagavän paribhävyate SYNONYMS saù—He; viçvaù taijasaù präjïaù—the manifestations of waking consciousness, sleep and deep sleep; turéyaù—the fourth, transcendental stage; iti—thus termed; våttibhiù—by the functions; artha—by the external objects of perception; indriya—the mind; äçaya—covered consciousness; jïänaiù—and spiritual knowledge; bhagavän—the Personality of Godhead; paribhävyate—is conceived of. TRANSLATION One can conceive of the Supreme Personality of Godhead in terms of awakened consciousness, sleep and deep sleep—which function respectively through external objects, the mind and material intelligence—and also in terms of the fourth, transcendental level of consciousness, which is characterized by pure knowledge. SB 12.11.23 TEXT 23 TEXT aìgopäìgäyudhäkalpair bhagaväàs tac catuñöayam bibharti sma catur-mürtir bhagavän harir éçvaraù SYNONYMS aìga—with His major limbs; upäìga—minor limbs; äyudha—weapons; äkalpaiù—and ornaments; bhagavän—the Personality of Godhead; tat catuñöayam—these four manifestations (of viçva, taijasa, präjïa and turéya); bibharti—maintains; sma—indeed; catuù-mürtiù—in His four personal features (Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha); bhagavän—the Lord; hariù—Hari; éçvaraù—the supreme controller. TRANSLATION The Supreme Personality of Godhead, Lord Hari, thus appears in four personal expansions, each exhibiting major limbs, minor limbs, weapons and ornaments. Through these distinct features, the Lord maintains the four phases of existence. PURPORT The Lord’s spiritual body, weapons, ornaments and associates are all pure transcendental existence, identical with Him. SB 12.11.24 TEXT 24 TEXT dvija-åñabha sa eña brahma-yoniù svayaà-dåk sva-mahima-paripürëo mäyayä ca svayaitat såjati harati pätéty äkhyayänävåtäkño vivåta iva niruktas tat-parair ätma-labhyaù SYNONYMS dvija-åñabha—O best of the brähmaëas; saù eñaù—He alone; brahma-yoniù—the source of the Vedas; svayam-dåk—who is self-illuminating; sva-mahima—in His own glory; paripürëaù—perfectly complete; mäyayä—by the material energy; ca—and; svayä—His own; etat—this universe; såjati—He creates; harati—He withdraws; päti—He maintains; iti äkhyayä—conceived of as such; anävåta—uncovered; akñaù—His transcendental awareness; vivåtaù—materially divided; iva—as if; niruktaù—described; tat-paraiù—by those who are devoted to Him; ätma—as their very Soul; labhyaù—realizable. TRANSLATION O best of brähmaëas, He alone is the self-luminous, original source of the Vedas, perfect and complete in His own glory. By His material energy He creates, destroys and maintains this entire universe. Because He is the performer of various material functions, He is sometimes described as materially divided, yet He always remains transcendentally situated in pure knowledge. Those who are dedicated to Him in devotion can realize Him to be their true Soul. PURPORT Çréla Viçvanätha Cakravarté Öhäkura recommends that we become humble by practicing the following meditation: “The earth, which is always visible to me, is the expansion of the lotus feet of my Lord, who is always to be meditated upon. All moving and nonmoving living beings have taken shelter of the earth and are thus sheltered at the lotus feet of my Lord. For this reason I should respect every living being and not envy anyone. In fact, all living entities constitute the Kaustubha gem on My Lord’s chest. Therefore I should never envy or deride any living entity.” By practicing this meditation one can achieve success in life. SB 12.11.25 TEXT 25 TEXT çré-kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug- räjanya-vaàça-dahanänapavarga-vérya govinda gopa-vanitä-vraja-bhåtya-géta tértha-çravaù çravaëa-maìgala pähi bhåtyän SYNONYMS çré-kåñëa—O Çré Kåñëa; kåñëa-sakha—O friend of Arjuna; våñëi—of the descendants of Våñëi; åñabha—O chief; avani—on the earth; dhruk—rebellious; räjanya-vaàça—of the dynasties of kings; dahana—O annihilator; anapavarga—without deterioration; vérya—whose prowess; govinda—O proprietor of Goloka-dhäma; gopa—of the cowherd men; vanitä—and the cowherd women; vraja—by the multitude; bhåtya—and by their servants; géta—sung; tértha—pious, as the most holy place of pilgrimage; çravaù—whose glories; çravaëa—just to hear about whom; maìgala—auspicious; pähi—please protect; bhåtyän—Your servants. TRANSLATION O Kåñëa, O friend of Arjuna, O chief among the descendants of Våñëi, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Våndävana’s cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees. SB 12.11.26 TEXT 26 TEXT ya idaà kalya utthäya mahä-puruña-lakñaëam tac-cittaù prayato japtvä brahma veda guhäçayam SYNONYMS yaù—anyone who; idam—this; kalye—at dawn; utthäya—rising; mahä-puruña-lakñaëam—the characteristics of the Supreme Personality in His universal form; tat-cittaù—with mind absorbed in Him; prayataù—purified; japtvä—chanting to oneself; brahma—the Absolute Truth; veda—he comes to know; guhä-çayam—situated within the heart. TRANSLATION Anyone who rises early in the morning and, with a purified mind fixed upon the Mahäpuruña, quietly chants this description of His characteristics will realize Him as the Supreme Absolute Truth residing within the heart. SB 12.11.27-28 TEXTS 27–28 TEXT çré-çaunaka uväca çuko yad äha bhagavän viñëu-rätäya çåëvate sauro gaëo mäsi mäsi nänä vasati saptakaù teñäà nämäni karmäëi niyuktänäm adhéçvaraiù brühi naù çraddadhänänäà vyühaà süryätmano hareù SYNONYMS çré-çaunakaù uväca—Çré Çaunaka said; çukaù—Çukadeva Gosvämé; yat—which; äha—described; bhagavän—the great sage; viñëu-rätäya—to King Parékñit; çåëvate—who was listening; sauraù—of the sun-god; gaëaù—the associates; mäsi mäsi—in each month; nänä—various; vasati—who reside; saptakaù—the group of seven; teñäm—of them; nämäni—the names; karmäëi—the activities; niyuktänäm—who are engaged; adhéçvaraiù—by the various features of the sun-god, who are their controllers; brühi—please speak; naù—to us; çraddadhänänäm—who are faithful; vyüham—the personal expansions; sürya-ätmanaù—in His personal expansion as the sun-god; hareù—of the Supreme Personality of Godhead, Lord Hari. TRANSLATION Çré Çaunaka said: Please describe to us, who have great faith in your words, the different sets of seven personal features and associates the sun-god exhibits during each month, along with their names and activities. The associates of the sun-god, who serve their lord, are personal expansions of the Supreme Personality of Godhead Hari in His feature as the presiding deity of the sun. PURPORT After hearing an account of the exalted conversation between Çukadeva Gosvämé and Mahäräja Parékñit, Çaunaka now inquires about the sun as the expansion of the Supreme Lord. Although the sun is the king of all planets, Çré Çaunaka is specifically interested in this effulgent globe as the expansion of Çré Hari, the Supreme Personality of Godhead. The personalities related with the sun are of seven categories. In the course of the sun’s orbit there are twelve months, and in each month a different sun-god and a different set of his six associates preside. In each of the twelve months beginning from Vaiçäkha there are different names for the sun-god himself, the sage, the Yakña, the Gandharva, the Apsarä, the Räkñasa and the Näga, making a total of seven categories. SB 12.11.29 TEXT 29 TEXT süta uväca anädy-avidyayä viñëor ätmanaù sarva-dehinäm nirmito loka-tantro ’yaà lokeñu parivartate SYNONYMS sütaù uväca—Süta Gosvämé said; anädi—beginningless; avidyayä—by the illusory energy; viñëoù—of Lord Viñëu; ätmanaù—who is the Supreme Soul; sarva-dehinäm—of all embodied living beings; nirmitaù—produced; loka-tantraù—the regulator of the planets; ayam—this; lokeñu—among the planets; parivartate—travels. TRANSLATION Süta Gosvämé said: The sun travels among all the planets and thus regulates their movements. It has been created by Lord Viñëu, the Supreme Soul of all embodied beings, through His beginningless material energy. SB 12.11.30 TEXT 30 TEXT eka eva hi lokänäà sürya ätmädi-kåd dhariù sarva-veda-kriyä-mülam åñibhir bahudhoditaù SYNONYMS ekaù—one; eva—only; hi—indeed; lokänäm—of the worlds; süryaù—the sun; ätmä—their soul; ädi-kåt—the original creator; hariù—the Personality of Godhead, Hari; sarva-veda—in all the Vedas; kriyä—of the ritualistic activities; mülam—the basis; åñibhiù—by the sages; bahudhä—variously; uditaù—designated. TRANSLATION The sun-god, being nondifferent from Lord Hari, is the one soul of all the worlds and their original creator. He is the source of all the ritualistic activities prescribed in the Vedas and has been given many names by the Vedic sages. SB 12.11.31 TEXT 31 TEXT kälo deçaù kriyä kartä karaëaà käryam ägamaù dravyaà phalam iti brahman navadhokto ’jayä hariù SYNONYMS kälaù—time; deçaù—place; kriyä—endeavor; kartä—performer; karaëam—instrument; käryam—specific ritual; ägamaù—scripture; dravyam—paraphernalia; phalam—result; iti—thus; brahman—O brähmaëa, Çaunaka; navadhä—in nine phases; uktaù—described; ajayä—in terms of the material energy; hariù—Lord Hari. TRANSLATION Being the source of the material energy, the Personality of Godhead Lord Hari in His expansion as the sun-god is described in nine aspects, O Çaunaka: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the scripture, the paraphernalia of worship and the result to be achieved. SB 12.11.32 TEXT 32 TEXT madhv-ädiñu dvädaçasu bhagavän käla-rüpa-dhåk loka-tanträya carati påthag dvädaçabhir gaëaiù SYNONYMS madhu-ädiñu—beginning with Madhu; dvädaçasu—in the twelve (months); bhagavän—the Supreme Lord; käla-rüpa—the form of time; dhåk—assuming; loka-tanträya—to regulate planetary motion; carati—travels; påthak—separately; dvädaçabhiù—with twelve; gaëaiù—sets of associates. TRANSLATION The Supreme Personality of Godhead, manifesting His potency of time as the sun-god, travels about in each of the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates. SB 12.11.33 TEXT 33 TEXT dhätä kåtasthalé hetir väsuké rathakån mune pulastyas tumburur iti madhu-mäsaà nayanty amé SYNONYMS dhätä kåtasthalé hetiù—Dhätä, Kåtasthalé and Heti; väsukiù rathakåt—Väsuki and Rathakåt; mune—O sage; pulastyaù tumburuù—Pulastya and Tumburu; iti—thus; madhu-mäsam—the month of Madhu (Caitra, at the time of the spring equinox); nayanti—lead forth; amé—these. TRANSLATION My dear sage, Dhätä as the sun-god, Kåtasthalé as the Apsarä, Heti as the Räkñasa, Väsuki as the Näga, Rathakåt as the Yakña, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu. SB 12.11.34 TEXT 34 TEXT aryamä pulaho ’thaujäù prahetiù puïjikasthalé näradaù kacchanéraç ca nayanty ete sma mädhavam SYNONYMS aryamä pulahaù athaujäù—Aryamä, Pulaha and Athaujä; prahetiù puïjikasthalé—Praheti and Puïjikasthalé; näradaù kacchanéraù—Närada and Kacchanéra; ca—also; nayanti—rule; ete—these; sma—indeed; mädhavam—the month of Mädhava (Vaiçäkha). TRANSLATION Aryamä as the sun-god, Pulaha as the sage, Athaujä as the Yakña, Praheti as the Räkñasa, Puïjikasthalé as the Apsarä, Närada as the Gandharva and Kacchanéra as the Näga rule the month of Mädhava. SB 12.11.35 TEXT 35 TEXT mitro ’triù pauruñeyo ’tha takñako menakä hahäù rathasvana iti hy ete çukra-mäsaà nayanty amé SYNONYMS mitraù atriù pauruñeyaù—Mitra, Atri and Pauruñeya; atha—as well; takñakaù menakä hahäù—Takñaka, Menakä and Hähä; rathasvanaù—Rathasvana; iti—thus; hi—indeed; ete—these; çukra-mäsam—the month of Çukra (Jyaiñöha); nayanti—rule; amé—these. TRANSLATION Mitra as the sun-god, Atri as the sage, Pauruñeya as the Räkñasa, Takñaka as the Näga, Menakä as the Apsarä, Hähä as the Gandharva and Rathasvana as the Yakña rule the month of Çukra. SB 12.11.36 TEXT 36 TEXT vasiñöho varuëo rambhä sahajanyas tathä huhüù çukraç citrasvanaç caiva çuci-mäsaà nayanty amé SYNONYMS vasiñöhaù varuëaù rambhä—Vasiñöha, Varuëa and Rambhä; sahajanyaù—Sahajanya; tathä—also; huhüù—Hühü; çukraù citrasvanaù—Çukra and Citrasvana; ca eva—as well; çuci-mäsam—the month of Çuci (Äñäòha); nayanti—rule; amé—these. TRANSLATION Vasiñöha as the sage, Varuëa as the sun-god, Rambhä as the Apsarä, Sahajanya as the Räkñasa, Hühü as the Gandharva, Çukra as the Näga and Citrasvana as the Yakña rule the month of Çuci. SB 12.11.37 TEXT 37 TEXT indro viçvävasuù çrotä eläpatras tathäìgiräù pramlocä räkñaso varyo nabho-mäsaà nayanty amé SYNONYMS indraù viçvävasuù çrotäù—Indra, Viçvävasu and Çrotä; eläpatraù—Eläpatra; tathä—and; aìgiräù—Aìgirä; pramlocä—Pramlocä; räkñasaù varyaù—the Räkñasa named Varya; nabhaù-mäsam—the month of Nabhas (Çrävaëa); nayanti—rule; amé—these. TRANSLATION Indra as the sun-god, Viçvävasu as the Gandharva, Çrotä as the Yakña, Eläpatra as the Näga, Aìgirä as the sage, Pramlocä as the Apsarä and Varya as the Räkñasa rule the month of Nabhas. SB 12.11.38 TEXT 38 TEXT vivasvän ugrasenaç ca vyäghra äsäraëo bhåguù anumlocä çaìkhapälo nabhasyäkhyaà nayanty amé SYNONYMS vivasvän ugrasenaù—Vivasvän and Ugrasena; ca—also; vyäghraù äsäraëaù bhåguù—Vyäghra, Äsäraëa and Bhågu; anumlocä çaìkhapälaù—Anumlocä and Çaìkhapäla; nabhasya-äkhyam—the month named Nabhasya (Bhädra); nayanti—rule; amé—these. TRANSLATION Vivasvän as the sun-god, Ugrasena as the Gandharva, Vyäghra as the Räkñasa, Äsäraëa as the Yakña, Bhågu as the sage, Anumlocä as the Apsarä and Çaìkhapäla as the Näga rule the month of Nabhasya. SB 12.11.39 TEXT 39 TEXT püñä dhanaïjayo vätaù suñeëaù surucis tathä ghåtäcé gautamaç ceti tapo-mäsaà nayanty amé SYNONYMS püñä dhanaïjayaù vätaù—Püñä, Dhanaïjaya and Väta; suñeëaù suruciù—Suñeëa and Suruci; tathä—also; ghåtäcé gautamaù—Ghåtäcé and Gautama; ca—as well; iti—thus; tapaù-mäsam—the month of Tapas (Mägha); nayanti—rule; amé—these. TRANSLATION Püñä as the sun-god, Dhanaïjaya as the Näga, Väta as the Räkñasa, Suñeëa as the Gandharva, Suruci as the Yakña, Ghåtäcé as the Apsarä and Gautama as the sage rule the month of Tapas. SB 12.11.40 TEXT 40 TEXT åtur varcä bharadväjaù parjanyaù senajit tathä viçva airävataç caiva tapasyäkhyaà nayanty amé SYNONYMS åtuù varcä bharadväjaù—Åtu, Varcä and Bharadväja; parjanyaù senajit—Parjanya and Senajit; tathä—also; viçvaù airävataù—Viçva and Airävata; ca eva—also; tapasya-äkhyam—the month known as Tapasya (Phälguna); nayanti—rule; amé—these. TRANSLATION Åtu as the Yakña, Varcä as the Räkñasa, Bharadväja as the sage, Parjanya as the sun-god, Senajit as the Apsarä, Viçva as the Gandharva and Airävata as the Näga rule the month known as Tapasya. SB 12.11.41 TEXT 41 TEXT athäàçuù kaçyapas tärkñya åtasenas tathorvaçé vidyucchatrur mahäçaìkhaù saho-mäsaà nayanty amé SYNONYMS atha—then; aàçuù kaçyapaù tärkñyaù—Aàçu, Kaçyapa and Tärkñya; åtasenaù—Åtasena; tathä—and; urvaçé—Urvaçé; vidyucchatruù mahäçaìkhaù—Vidyucchatru and Mahäçaìkha; sahaù-mäsam—the month of Sahas (Märgaçérña); nayanti—rule; amé—these. TRANSLATION Aàçu as the sun-god, Kaçyapa as the sage, Tärkñya as the Yakña, Åtasena as the Gandharva, Urvaçé as the Apsarä, Vidyucchatru as the Räkñasa and Mahäçaìkha as the Näga rule the month of Sahas. SB 12.11.42 TEXT 42 TEXT bhagaù sphürjo ’riñöanemir ürëa äyuç ca païcamaù karkoöakaù pürvacittiù puñya-mäsaà nayanty amé SYNONYMS bhagaù sphürjaù ariñöanemiù—Bhaga, Sphürja and Ariñöanemi; ürëaù—Ürëa; äyuù—Äyur; ca—and; païcamaù—the fifth associate; karkoöakaù pürvacittiù—Karkoöaka and Pürvacitti; puñya-mäasam—the month of Puñya; nayanti—rule; amé—these. TRANSLATION Bhaga as the sun-god, Sphürja as the Räkñasa, Ariñöanemi as the Gandharva, Ürëa as the Yakña, Äyur as the sage, Karkoöaka as the Näga and Pürvacitti as the Apsarä rule the month of Puñya. SB 12.11.43 TEXT 43 TEXT tvañöä åcéka-tanayaù kambalaç ca tilottamä brahmäpeto ’tha satajid dhåtaräñöra iñam-bharäù SYNONYMS tvañöä—Tvañöä; åcéka-tanayaù—the son of Åcéka (Jamadagni); kambalaù—Kambala; ca—and; tilottamä—Tilottamä; brahmäpetaù—Brahmäpeta; atha—and; çatajit—Çatajit; dhåtaräñöraù—Dhåtaräñöra; iñam-bharäù—the maintainers of the month Iña (Äçvina). TRANSLATION Tvañöä as the sun-god; Jamadagni, the son of Åcéka, as the sage; Kambaläçva as the Näga; Tilottamä as the Apsarä; Brahmäpeta as the Räkñasa; Çatajit as the Yakña; and Dhåtaräñöra as the Gandharva maintain the month of Iña. SB 12.11.44 TEXT 44 TEXT viñëur açvataro rambhä süryavarcäç ca satyajit viçvämitro makhäpeta ürja-mäsaà nayanty amé SYNONYMS viñëuù açvataraù rambhä—Viñëu, Açvatara and Rambhä; süryavarcäù—Süryavarcä; ca—and; satyajit—Satyajit; viçvämétraù makhäpetaù—Viçvämitra and Makhäpeta; ürja-mäsam—the month of Ürja (Kärttika); nayanti—rule; amé—these. TRANSLATION Viñëu as the sun-god, Açvatara as the Näga, Rambhä as the Apsarä, Süryavarcä as the Gandharva, Satyajit as the Yakña, Viçvämitra as the sage and Makhäpeta as the Räkñasa rule the month of Ürja. PURPORT All these sun-gods and their associates are mentioned in divisions in the Kürma Puräëa, as follows: dhätäryamä ca mitraç ca varuëaç cendra eva ca vivasvän atha püñä ca parjanyaç cäàçur eva ca bhagas tvañöä ca viñëuç ca ädityä dvädaça småtäù pulastyaù pulahaç cätrir vasiñöo ’thäìgirä bhåguù gautamo ’tha bharadväjaù kaçyapaù kratur eva ca jamadagniù kauçikaç ca munayo brahma-vädinäù rathakåc cäpy athojäç ca grämaëéù surucis tathä ratha-citrasvanaù çrotä aruëaù senajit tathä tärkñya ariñöanemiç ca åtajit satyajit tathä atha hetiù prahetiç ca pauruñeyo vadhas tathä varyo vyäghras tathäpaç ca väyur vidyud diväkaraù brahmäpetaç ca vipendrä yajïäpetaç ca räkñakäù väsukiù kacchanéraç ca takñakaù çukra eva ca eläpatraù çaìkhapälas tathairävata-saàjïitaù dhanaïjayo mahäpadmas tathä karkoöako dvijäù kambalo ’çvataraç caiva vahanty enaà yathä-kramam tumburur närado hähä hühür viçvävasus tathä ugraseno vasurucir viçvavasur athäparaù citrasenas tathorëäyur dhåöaräñöro dvijottamäù süryavarcä dvädaçaite gandharvä gäyatäà varäù kåtasthaly apsaro-varyä tathänyä puïjikasthalé menakä sahajanyä ca pramlocä ca dvijottamäù anumlocä ghåtäcé ca viçväcé corvaçé tathä anyä ca pürvacittiù syäd anyä caiva tilottamä rambhä ceti dvija-çreñöhäs tathaiväpsarasaù småtäù SB 12.11.45 TEXT 45 TEXT etä bhagavato viñëor ädityasya vibhütayaù smaratäà sandhyayor nèëäà haranty aàho dine dine SYNONYMS etäù—these; bhagavataù—of the Personality of Godhead; viñëoù—Lord Viñëu; ädityasya—of the sun-god; vibhütayaù—the opulences; smaratäm—for those who remember; sandhyayoù—at the junctures of the day; nèëäm—for such men; haranti—they take away; aàhaù—sinful reactions; dine dine—day after day. TRANSLATION All these personalities are the opulent expansions of the Supreme Personality of Godhead, Viñëu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset. SB 12.11.46 TEXT 46 TEXT dvädaçasv api mäseñu devo ’sau ñaòbhir asya vai caran samantät tanute paratreha ca san-matim SYNONYMS dvädaçasu—in each of the twelve; api—indeed; mäseñu—months; devaù—the lord; asau—this; ñaòbhiù—with his six types of associates; asya—for the population of this universe; vai—certainly; caran—traveling; samantät—in all directions; tanute—spreads; paratra—in the next life; iha—in this life; ca—and; sat-matim—pure consciousness. TRANSLATION Thus, throughout the twelve months, the lord of the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next. SB 12.11.47-48 TEXTS 47–48 TEXT sämarg-yajurbhis tal-liìgair åñayaù saàstuvanty amum gandharväs taà pragäyanti nåtyanty apsaraso ’grataù unnahyanti rathaà nägä grämaëyo ratha-yojakäù codayanti rathaà påñöhe nairåtä bala-çälinaù SYNONYMS säma-åk-yajurbhiù—with the hymns of the Säma, Åg and Yajur Vedas; tat-liìgaiù—which reveal the sun; åñayaù—the sages; saàstuvanti—glorify; amum—him; gandharväù—the Gandharvas; tam—about him; pragäyanti—sing loudly; nåtyanti—dance; apsarasaù—the Apsaräs; agrataù—in front; unnahyanti—bind up; ratham—the chariot; nägäù—the Nägas; grämaëyaù—the Yakñas; ratha-yojakäù—those who harness the horses to the chariot; codayanti—drive; ratham—the chariot; påñöhe—from the rear; nairåtäù—the Räkñasas; bala-çälinaù—strong. TRANSLATION While the sages glorify the sun-god with the hymns of the Säma, Åg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsaräs dance before his chariot. The Nägas arrange the chariot ropes and the Yakñas harness the horses to the chariot, while the powerful Räkñasas push from behind. SB 12.11.49 TEXT 49 TEXT välakhilyäù sahasräëi ñañöir brahmarñayo ’maläù purato ’bhimukhaà yänti stuvanti stutibhir vibhum SYNONYMS välakhilyäù—the Välakhilyas; sahasräëi—thousands; ñañöiù—sixty; brahma-åñayaù—great sages among the brähmaëas; amaläù—pure; purataù—in front; abhimukham—facing the chariot; yänti—they go; stuvanti—they offer praise; stutibhiù—with Vedic prayers; vibhum—to the almighty lord. TRANSLATION Facing the chariot, the sixty thousand brähmaëa sages known as Välakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras. SB 12.11.50 TEXT 50 TEXT evaà hy anädi-nidhano bhagavän harir éçvaraù kalpe kalpe svam ätmänaà vyühya lokän avaty ajaù SYNONYMS evam—thus; hi—indeed; anädi—without beginning; nidhanaù—or end; bhagavän—the Personality of Godhead; hariù—Lord Hari; éçvaraù—the supreme controller; kalpe kalpe—in each day of Brahmä; svam ätmänam—Himself; vyühya—expanding into various forms; lokän—the worlds; avati—protects; ajaù—the unborn Lord. TRANSLATION For the protection of all the worlds, the Supreme Personality of Godhead Hari, who is unborn and without beginning or end, thus expands Himself during each day of Brahmä into these specific categories of His personal representations. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Eleventh Chapter, of the Çrémad-Bhägavatam, entitled “Summary Description of the Mahäpuruña.” SB 12.12: The Topics of Çrémad-Bhägavatam Summarized CHAPTER TWELVE The Topics of Çrémad-Bhägavatam Summarized SB 12.12 Summary In this chapter, Çré Süta Gosvämé summarizes the subjects discussed in Çrémad-Bhägavatam. The Supreme Lord, Çré Hari, personally removes all the distress of a person who hears about His glories. Whatever words glorify the innumerable transcendental qualities of the Personality of Godhead are truthful, auspicious and conducive to piety, whereas all other words are impure. Discussions of topics concerning the Supreme Lord bestow ecstasy, which remains constantly new, but persons who are like crows become absorbed in unessential topics, those unrelated to the Personality of Godhead. By chanting and hearing the countless names of Lord Çré Hari, which describe His glorious qualities, all human beings can be relieved of their sins. Neither knowledge devoid of devotion for Lord Viñëu nor fruitive work not offered to Him have any real beauty. By constant remembrance of Lord Kåñëa, on the other hand, all one’s inauspicious desires are destroyed, one’s mind is purified, and one attains devotion for Lord Çré Hari along with knowledge filled with realization and detachment. Süta Gosvämé then states that previously, in the assembly of Mahäräja Parékñit, he heard from the mouth of Çré Çukadeva the glories of Çré Kåñëa, which annihilate all sinful reactions, and that now he has related these glories to the sages at Naimiñäraëya. By hearing Çrémad-Bhägavatam, the spirit soul is purified and obtains salvation from all sins and all kinds of fear. Through the study of this scripture, one achieves the same result as that achieved by one who studies all the Vedas, and one also achieves the fulfillment of all desires. By studying with a controlled mind this essential compilation of all the Puräëas, one will reach the supreme abode of the Personality of Godhead. Every verse of this scripture. Çrémad-Bhägavatam, contains the narrations of Lord Çré Hari, who has innumerable personal forms. Finally, Çré Süta offers obeisances to the unborn and unlimited Supreme Soul, Çré Kåñëa, as well as to Çré Çukadeva, the son of Vyäsa, who is capable of destroying the sins of all living beings. SB 12.12.1 TEXT 1 TEXT süta uväca namo dharmäya mahate namaù kåñëäya vedhase brahmaëebhyo namaskåtya dharmän vakñye sanätanän SYNONYMS sütaù uväca—Süta Gosvämé said; namaù—obeisances; dharmäya—to the principle of religion; mahate—greatest; namaù—obeisances; kåñëäya—to Lord Kåñëa; vedhase—the creator; brahmaëebhyaù—to the brähmaëas; namaskåtya—offering my obeisances; dharmän—the principles of religion; vakñye—I shall speak; sanätanän—eternal. TRANSLATION Süta Gosvämé said: Offering my obeisances to the supreme religious principle, devotional service; to Lord Kåñëa, the supreme creator; and to all the brähmaëas, I shall now describe the eternal principles of religion. PURPORT In this Twelfth Chapter of the Twelfth Canto, Süta Gosvämé will summarize all the topics of Çrémad-Bhägavatam, beginning from the First Canto. SB 12.12.2 TEXT 2 TEXT etad vaù kathitaà viprä viñëoç caritam adbhutam bhavadbhir yad ahaà påñöo naräëäà puruñocitam SYNONYMS etat—these; vaù—to you; kathitam—narrated; vipräù—O sages; viñëoù—of Lord Viñëu; caritam—the pastimes; adbhutam—wonderful; bhavadbhiù—by your good selves; yat—which; aham—I; påñöaù—was asked about; naräëäm—among men; puruña—for an actual human being; ucitam—suitable. TRANSLATION O great sages, I have narrated to you the wonderful pastimes of Lord Viñëu, as you inquired about them from me. Hearing such narrations is the suitable engagement for a person who is actually a human being. PURPORT The words naräëäà puruñocitam indicate that men and women who actually come to the standard of human life hear and chant the glories of the Supreme Lord, whereas uncivilized persons may not be interested in the science of God. SB 12.12.3 TEXT 3 TEXT atra saìkértitaù säkñät sarva-päpa-haro hariù näräyaëo håñékeço bhagavän sätvatäm patiù SYNONYMS atra—here, in the Çrémad-Bhägavatam; saìkértitaù—is fully glorified; säkñät—directly; sarva-päpa—of all sins; haraù—the remover; hariù—the Personality of Godhead, Lord Hari; näräyaëaù—Näräyaëa; håñékeçaù—Håñékeça, the Lord of the senses; bhagavän—the Supreme Personality; sätvatäm—of the Yadus; patiù—the master. TRANSLATION This literature fully glorifies the Supreme Personality of Godhead Hari, who removes all His devotees’ sinful reactions. The Lord is glorified as Näräyaëa, Håñékeça and the Lord of the Sätvatas. PURPORT Lord Kåñëa’s many holy names indicate His extraordinary transcendental qualities. The name Hari indicates that the Lord removes all sins from the heart of His devotee. Näräyaëa indicates that the Lord sustains the existence of all other beings. Håñékeça indicates that Lord Kåñëa is the ultimate controller of the senses of all living beings. The word bhagavän indicates that Lord Kåñëa is the all-attractive Supreme Being. And the words sätvatäà patiù indicate that the Lord is naturally the master of saintly and religious people, especially the members of the exalted Yadu family. SB 12.12.4 TEXT 4 TEXT atra brahma paraà guhyaà jagataù prabhaväpyayam jïänaà ca tad-upäkhyänaà proktaà vijïäna-saàyutam SYNONYMS atra—here; brahma—the Absolute Truth; param—supreme; guhyam—confidential; jagataù—of this universe; prabhava—the creation; apyayam—and annihilation; jïänam—knowledge; ca—and; tat-upäkhyänam—the means of cultivating it; proktam—are spoken; vijïäna—transcendental realization; saàyutam—including. TRANSLATION This literature describes the mystery of the Supreme Absolute Truth, the source of the creation and annihilation of this universe. Also presented are divine knowledge of Him together with the process of its cultivation, and the transcendental realization one achieves. SB 12.12.5 TEXT 5 TEXT bhakti-yogaù samäkhyäto vairägyaà ca tad-äçrayam pärékñitam upäkhyänaà näradäkhyänam eva ca SYNONYMS bhakti-yogaù—the process of devotional service; samäkhyätaù—is thoroughly enunciated; vairägyam—renunciation; ca—and; tat-äçrayam—which is subsidiary to it; pärékñitam—of Mahäräja Parékñit; upäkhyänam—the history; närada—of Närada; äkhyänam—the history; eva—indeed; ca—also. TRANSLATION The following topics are also narrated: the process of devotional service together with its subsidiary feature of renunciation, and the histories of Mahäräja Parékñit and the sage Närada. SB 12.12.6 TEXT 6 TEXT präyopaveço räjarñer vipra-çäpät parékñitaù çukasya brahmarñabhasya saàvädaç ca parékñitaù SYNONYMS präya-upaveçaù—the fast until death; räja-åñeù—of the sage among kings; vipra-çäpät—because of the curse of the brähmaëa’s son; parékñitaù—of King Parékñit; çukasya—of Çukadeva; brahma-åñabhasya—the best of brähmaëas; saàvädaù—the conversation; ca—and; parékñitaù—with Parékñit. TRANSLATION Also described are saintly King Parékñit’s sitting down to fast until death in response to the curse of a brähmaëa’s son, and the conversations between Parékñit and Çukadeva Gosvämé, who is the best of all brähmaëas. SB 12.12.7 TEXT 7 TEXT yoga-dhäraëayotkräntiù saàvädo näradäjayoù avatäränugétaà ca sargaù prädhäniko ’grataù SYNONYMS yoga-dhäraëayä—by fixed meditation in yoga; utkräntiù—the attainment of liberation at the time of passing away; saàvädaù—the conversation; närada-ajayoù—between Närada and Brahmä; avatära-anugétam—the listing of the incarnations of the Supreme Lord; ca—and; sargaù—the process of creation; prädhänikaù—from the unmanifest material nature; agrataù—in progressive order. TRANSLATION The Bhägavatam explains how one can attain liberation at the time of death by practicing fixed meditation in yoga. It also contains a discussion between Närada and Brahmä, an enumeration of the incarnations of the Supreme Personality of Godhead, and a description of how the universe was created in progressive sequence, beginning from the unmanifest stage of material nature. PURPORT Çréla Viçvanätha Cakravarté Öhäkura explains that it would be difficult to give a complete list of the numerous accounts and topics contained in the Çrémad-Bhägavatam. Therefore it is understood that Süta Gosvämé is merely summarizing the topics. We should not consider the topics he fails to mention here less important or superfluous, since every letter and word of Çrémad-Bhägavatam is absolute, Kåñëa conscious sound vibration. SB 12.12.8 TEXT 8 TEXT viduroddhava-saàvädaù kñattå-maitreyayos tataù puräëa-saàhitä-praçno mahä-puruña-saàsthitiù SYNONYMS vidura-uddhava—between Vidura and Uddhava; saàvädaù—the discussion; kñattå-maitreyayoù—between Vidura and Maitreya; tataù—then; puräëa-saàhitä—concerning this Puräëic compilation; praçnaù—inquiries; mahä-puruña—within the Supreme Personality of Godhead; saàsthitiù—the winding up of creation. TRANSLATION This scripture also relates the discussions Vidura had with Uddhava and with Maitreya, inquiries about the subject matter of this Puräëa, and the winding up of creation within the body of the Supreme Lord at the time of annihilation. SB 12.12.9 TEXT 9 TEXT tataù präkåtikaù sargaù sapta vaikåtikäç ca ye tato brahmäëòa-sambhütir vairäjaù puruño yataù SYNONYMS tataù—then; präkåtikaù—from material nature; sargaù—the creation; sapta—the seven; vaikåtikäù—stages of creation derived by transformation; ca—and; ye—which; tataù—then; brahma-aëòa—of the universal egg; sambhütiù—the construction; vairäjaù puruñaù—the universal form of the Lord; yataù—from which. TRANSLATION The creation effected by the agitation of the modes of material nature, the seven stages of evolution by elemental transformation, and the construction of the universal egg, from which arises the universal form of the Supreme Lord—all these are thoroughly described. SB 12.12.10 TEXT 10 TEXT kälasya sthüla-sükñmasya gatiù padma-samudbhavaù bhuva uddharaëe ’mbhodher hiraëyäkña-vadho yathä SYNONYMS kälasya—of time; sthüla-sükñmasya—gross and subtle; gatiù—the movement; padma—of the lotus; samudbhavaù—the generation; bhuvaù—of the earth; uddharaëe—in connection with the deliverance; ambhodheù—from the ocean; hiraëyäkña-vadhaù—the killing of the demon Hiraëyäkña; yathä—as it occurred. TRANSLATION Other topics include the subtle and gross movements of time, the generation of the lotus from the navel of Garbhodakaçäyé Viñëu, and the killing of the demon Hiraëyäkña when the earth was delivered from the Garbhodaka Ocean. SB 12.12.11 TEXT 11 TEXT ürdhva-tiryag-aväk-sargo rudra-sargas tathaiva ca ardha-näréçvarasyätha yataù sväyambhuvo manuù SYNONYMS ürdhva—of the higher species, the demigods; tiryak—of the animals; aväk—and of lower species; sargaù—the creation; rudra—of Lord.Çiva; sargaù—the creation; tathä—and; eva—indeed; ca—also; ardha-näré—as a half man, half woman; éçvarasya—of the lord; atha—then; yataù—from whom; sväyambhuvaù manuù—Sväyambhuva Manu. TRANSLATION The Bhägavatam also describes the creation of demigods, animals and demoniac species of life; the birth of Lord Rudra; and the appearance of Sväyambhuva Manu from the half-man, half-woman Éçvara. SB 12.12.12 TEXT 12 TEXT çatarüpä ca yä stréëäm ädyä prakåtir uttamä santäno dharma-patnénäà kardamasya prajäpateù SYNONYMS çatarüpä—Çatarüpä; ca—and; yä—who; stréëäm—of women; ädyä—the first; prakåtiù—the consort; uttamä—best; santänaù—the progeny; dharma-patnénäm—of the pious wives; kardamasya—of the sage Kardama; prajäpateù—the progenitor. TRANSLATION Also related are the appearance of the first woman, Çatarüpä, who was the excellent consort of Manu, and the offspring of the pious wives of Prajäpati Kardama. SB 12.12.13 TEXT 13 TEXT avatäro bhagavataù kapilasya mahätmanaù devahütyäç ca saàvädaù kapilena ca dhématä SYNONYMS avatäraù—the descent; bhagavataù—of the Supreme Personality of Godhead; kapilasya—Lord Kapila; mahä-ätmanaù—the Supreme Soul; devahütyäù—of Devahüti; ca—and; saàvädaù—the conversation; kapilena—with Lord Kapila; ca—and; dhé-matä—the intelligent. TRANSLATION The Bhägavatam describes the incarnation of the Supreme Personality of Godhead as the exalted sage Kapila and records the conversation between that greatly learned soul and His mother, Devahüti. SB 12.12.14-15 TEXTS 14–15 TEXT nava-brahma-samutpattir dakña-yajïa-vinäçanam dhruvasya caritaà paçcät påthoù präcénabarhiñaù näradasya ca saàvädas tataù praiyavrataà dvijäù näbhes tato ’nucaritam åñabhasya bharatasya ca SYNONYMS nava-brahma—of the nine brähmaëas (the sons of Lord Brahmä, headed by Maréci); samutpattiù—the descendants; dakña-yajïa—of the sacrifice performed by Dakña; vinäçanam—the destruction; dhruvasya—of Dhruva Mahäräja; caritam—the history; paçcät—then; påthoù—of King Påthu; präcénabarhiñaù—of Präcénabarhi; näradasya—with Närada Muni; ca—and; saàvädaù—his conversation; tataù—then; praiyavratam—the story of Mahäräja Priyavrata; dvijäù—O brähmaëas; näbheù—of Näbhi; tataù—then; anucaritam—the life story; åñabhasya—of Lord Åñabha; bharatasya—of Bharata Mahäräja; ca—and. TRANSLATION Also described are the progeny of the nine great brähmaëas, the destruction of Dakña’s sacrifice, and the history of Dhruva Mahäräja, followed by the histories of King Påthu and King Präcénabarhi, the discussion between Präcénabarhi and Närada, and the life of Mahäräja Priyavrata. Then, O brähmaëas, the Bhägavatam tells of the character and activities of King Näbhi, Lord Åñabha and King Bharata. SB 12.12.16 TEXT 16 TEXT dvépa-varña-samudräëäà giri-nady-upavarëanam jyotiç-cakrasya saàsthänaà pätäla-naraka-sthitiù SYNONYMS dvépa-varña-samudräëäm—of the continents, great islands and oceans; giri-nadé—of the mountains and rivers; upavarëanam—the detailed description; jyotiù-cakrasya—of the celestial sphere; saàsthänam—the arrangement; pätäla—of the subterranean regions; naraka—and of hell; sthitiù—the situation. TRANSLATION The Bhägavatam gives an elaborate description of the earth’s continents, regions, oceans, mountains and rivers. Also described are the arrangement of the celestial sphere and the conditions found in the subterranean regions and in hell. SB 12.12.17 TEXT 17 TEXT dakña-janma pracetobhyas tat-putréëäà ca santatiù yato deväsura-naräs tiryaì-naga-khagädayaù SYNONYMS dakña-janma—the birth of Dakña; pracetobhyaù—from the Pracetäs; tat-putréëäm—of his daughters; ca—and; santatiù—the progeny; yataù—from which; deva-asura-naräù—the demigods, demons and human beings; tiryak-naga-khaga-ädayaù—the animals, serpents, birds and other species. TRANSLATION The rebirth of Prajäpati Dakña as the son of the Pracetäs, and the progeny of Dakña’s daughters, who initiated the races of demigods, demons, human beings, animals, serpents, birds and so on—all this is described. SB 12.12.18 TEXT 18 TEXT tväñörasya janma-nidhanaà putrayoç ca diter dvijäù daityeçvarasya caritaà prahrädasya mahätmanaù SYNONYMS tväñörasya—of the son of Tvañöä (Våtra); janma-nidhanam—the birth and death; putrayoù—of the two sons, Hiraëyäkña and Hiraëyakaçipu; ca—and; diteù—of Diti; dvijäù—O brähmaëas; daitya-éçvarasya—of the greatest of the Daityas; caritam—the history; prahrädasya—of Prahläda; mahä-ätmanaù—the great soul. TRANSLATION O brähmaëas, also recounted are the births and deaths of Våträsura and of Diti’s sons Hiraëyäkña and Hiraëyakaçipu, as well as the history of the greatest of Diti’s descendants, the exalted soul Prahläda. SB 12.12.19 TEXT 19 TEXT manv-antaränukathanaà gajendrasya vimokñaëam manv-antarävatäräç ca viñëor hayaçirädayaù SYNONYMS manu-antara—of reigns of the various Manus; anukathanam—the detailed description; gaya-indrasya—of the king of the elephants; vimokñaëam—the liberation; manu-antara-avatäräù—the particular incarnations of the Supreme Personality of Godhead in each manv-antara; ca—and; viñëoù—of Lord Viñëu; hayaçirä-ädayaù—such as Lord Hayaçérñä. TRANSLATION The reign of each Manu, the liberation of Gajendra, and the special incarnations of Lord Viñëu in each manv-antara, such as Lord Hayaçérñä, are described as well. SB 12.12.20 TEXT 20 TEXT kaurmaà mätsyaà närasiàhaà vämanaà ca jagat-pateù kñéroda-mathanaà tadvad amåtärthe divaukasäm SYNONYMS kaurmam—the incarnation as a tortoise; mätsyam—as a fish; närasiàham—as a man-lion; vämanam—as a dwarf; ca—and; jagat-pateù—of the Lord of the universe; kñéra-uda—of the ocean of milk; mathanam—the churning; tadvat—thus; amåta-arthe—for the sake of nectar; diva-okasäm—on the part of the inhabitants of heaven. TRANSLATION The Bhägavatam also tells of the appearances of the Lord of the universe as Kürma, Matsya, Narasiàha and Vämana, and of the demigods’ churning of the milk ocean to obtain nectar. SB 12.12.21 TEXT 21 TEXT deväsura-mahä-yuddhaà räja-vaàçänukértanam ikñväku-janma tad-vaàçaù sudyumnasya mahätmanaù SYNONYMS deva-asura—of the demigods and demons; mahä-yuddham—the great war; räja-vaàça—of the dynasties of kings; anukértanam—the reciting in sequence; ikñväku-janma—the birth of Ikñväku; tat-vaàçaù—his dynasty; sudyamnasya—(and the dynasty) of Sudyumna; mahä-ätmanaù—the great soul. TRANSLATION An account of the great battle fought between the demigods and the demons, a systematic description of the dynasties of various kings, and narrations concerning Ikñväku’s birth, his dynasty and the dynasty of the pious Sudyumna—all are presented within this literature. SB 12.12.22 TEXT 22 TEXT ilopäkhyänam atroktaà täropäkhyänam eva ca sürya-vaàçänukathanaà çaçädädyä någädayaù SYNONYMS ilä-upäkhyänam—the history of Ilä; acra—herein; uktam—is spoken; tärä-upäkhyänam—the history of Tärä; eva—indeed; ca—also; sürya-vaàça—of the dynasty of the sun-god; anukathanam—the narration; çaçäda-ädyäù—Çaçäda and others; någa-ädayaù—Någa and others. TRANSLATION Also related are the histories of Ilä and Tärä, and the description of the descendants of the sun-god, including such kings as Çaçäda and Någa. SB 12.12.23 TEXT 23 TEXT saukanyaà cätha çaryäteù kakutsthasya ca dhémataù khaöväìgasya ca mändhätuù saubhareù sagarasya ca SYNONYMS saukanyam—the story of Sukanyä; ca—and; atha—then; çaryäteù—that of Çaryäti; kakutsthasya—of Kakutstha; ca—and; dhé-mataù—who was an intelligent king; khaöväìgasya—of Khaöväìga; ca—and; mändhätuù—of Mändhätä; saubhareù—of Saubhari; sagarasya—of Sagara; ca—and. TRANSLATION The histories of Sukanyä, Çaryäti, the intelligent Kakutstha, Khaöväìga, Mändhätä, Saubhari and Sagara are narrated. SB 12.12.24 TEXT 24 TEXT rämasya koçalendrasya caritaà kilbiñäpaham nimer aìga-parityägo janakänäà ca sambhavaù SYNONYMS rämasya—of Lord Rämacandra; koçala-indrasya—the King of Koçala; caritam—the pastimes; kilbiña-apaham—which drive away all sins; nimeù—of King Nimi; aìga-parityägaù—the giving up of his body; janakänäm—of the descendants of Janaka; ca—and; sambhavaù—the appearance. TRANSLATION The Bhägavatam narrates the sanctifying pastimes of Lord Rämacandra, the King of Kosala, and also explains how King Nimi abandoned his material body. The appearance of the descendants of King Janaka is also mentioned. SB 12.12.25-26 TEXTS 25–26 TEXT rämasya bhärgavendrasya niùkñatåé-karaëaà bhuvaù ailasya soma-vaàçasya yayäter nahuñasya ca dauñmanter bharatasyäpi çäntanos tat-sutasya ca yayäter jyeñöha-putrasya yador vaàço ’nukértitaù SYNONYMS rämasya—by Lord Paraçuräma; bhärgava-indrasya—the greatest of the descendants of Bhågu Muni; niùkñatré-karaëam—the elimination of all the kñatriyas; bhuvaù—of the earth; ailasya—of Mahäräja Aila; soma-vaàçasya—of the dynasty of the moon-god; yayäteù—of Yayäti; nahuñasya—of Nahuña; ca—and; dauñmanteù—of the son of Duñmanta; bharatasya—Bharata; api—also; çäntanoù—of King Çäntanu; tat—his; sutasya—of the son, Bhéñma; ca—and; yayäteù—of Yayäti; jyeñöha-putrasya—of the eldest son; yadoù—Yadu; vaàçaù—the dynasty; anu-kértitaù—is glorified. TRANSLATION The Çrémad-Bhägavatam describes how Lord Paraçuräma, the greatest descendant of Bhågu, annihilated all the kñatriyas on the face of the earth. It further recounts the lives of glorious kings who appeared in the dynasty of the moon-god—kings such as Aila, Yayäti, Nahuña, Duñmanta’s son Bharata, Çäntanu and Çäntanu’s son Bhéñma. Also described is the great dynasty founded by King Yadu, the eldest son of Yayäti. SB 12.12.27 TEXT 27 TEXT yaträvatéåëo bhagavän kåñëäkhyo jagad-éçvaraù vasudeva-gåhe janma tato våddhiç ca gokule SYNONYMS yatra—in which dynasty; avatérëaù—descended; bhagavän—the Supreme Personality of Godhead; kåñëa-äkhyaù—known as Kåñëa; jagat-éçvaraù—the Lord of the universe; vasudeva-gåhe—in the home of Vasudeva; janma—His birth; tataù—subsequently; våddhiù—His growing up; ca—and; gokule—in Gokula. TRANSLATION How Çré Kåñëa, the Supreme personality of Godhead and Lord of the universe, descended into this Yadu dynasty, how He took birth in the home of Vasudeva, and how He then grew up in Gokula—all this is described in detail. SB 12.12.28-29 TEXTS 28–29 TEXT tasya karmäëy apäräëi kértitäny asura-dviñaù pütanäsu-payaù-pänaà çakaöoccäöanaà çiçoù tåëävartasya niñpeñas tathaiva baka-vatsayoù aghäsura-vadho dhäträ vatsa-pälävagühanam SYNONYMS tasya—His; karmäëé—activities; apäräëi—innumerable; kértitäni—are glorified; asura-dviñaù—of the enemy of the demons; pütanä—of the witch Pütanä; asu—along with her life air; payaù—of the milk; pänam—the drinking; çakata—of the cart; uccäöanam—the breaking; çiçoù—by the child; tåëävartasya—of Tåëävarta; niñpeñaù—the trampling; tathä—and; eva—indeed; baka-vatsayoù—of the demons named Baka and Vatsa; agha-asura—of the demon Agha; vadhaù—the killing; dhäträ—by Lord Brahmä; vatsa-päla—of the calves and cowherd boys; avagühanam—the hiding away. TRANSLATION Also glorified are the innumerable pastimes of Çré Kåñëa, the enemy of the demons, including His childhood pastimes of sucking out Pütanä’s life air along with her breast-milk, breaking the cart, trampling down Tåëävarta, killing Bakäsura, Vatsäsura and Aghäsura, and the pastimes He enacted when Lord Brahmä hid His calves and cowherd boyfriends in a cave. SB 12.12.30 TEXT 30 TEXT dhenukasya saha-bhrätuù pralambasya ca saìkñayaù gopänäà ca pariträëaà dävägneù parisarpataù SYNONYMS dhenukasya—of Dhenuka; saha-bhrätuù—along with his companions; pralambasya—of Pralamba; ca—and; saìkñayaù—the destruction; gopänäm—of the cowherd boys; ca—and; pariträëam—the saving; däva-agneù—from the forest fire; parisarpataù—which was encircling. TRANSLATION The Çrémad-Bhägavatam tells how Lord Kåñëa and Lord Balaräma killed the demon Dhenukäsura and his companions, how Lord Balaräma destroyed Pralambäsura, and also how Kåñëa saved the cowherd boys from a raging forest fire that had encircled them. SB 12.12.31-33 TEXTS 31–33 TEXT damanaà käliyasyäher mahäher nanda-mokñaëam vrata-caryä tu kanyänäà yatra tuñöo ’cyuto vrataiù prasädo yajïa-patnébhyo vipräëäà cänutäpanam govardhanoddhäraëaà ca çakrasya surabher atha yajïabhiñekaù kåñëasya strébhiù kréòä ca rätriñu çaìkhacüòasya durbuddher vadho ’riñöasya keçinaù SYNONYMS damanam—the subduing; käliyasya—of Käliya; aheù—the snake; mahä-aheù—from the great serpent; nanda-mokñaëam—the rescue of Mahäräja Nanda; vrata-caryä—the execution of austere vows; tu—and; kanyänäm—of the gopés; yatra—by which; tuñöaù—became satisfied; acyutaù—Lord Kåñëa; vrataiù—with their vows; prasädaù—the mercy; yajïa-patnébhyaù—to the wives of the brähmaëas performing Vedic sacrifices; vipräëäm—of the brähmaëa husbands; ca—and; anutäpanam—the experience of remorse; govardhana-uddhäraëam—the lifting of Govardhana Hill; ca—and; çakrasya—by Indra; surabheù—along with the Surabhi cow; atha—then; yajïa-abhiñekaù—the worship and ritual bathing; kåñëasya—of Lord Kåñëa; strébhiù—together with the women; kréòä—the sporting; ca—and; rätriñu—in the nights; çaìkhacüòasya—of the demon Çaìkhacüòa; durbuddheù—who was foolish; vadhaù—the killing; ariñöasya—of Ariñöa; keçinaù—of Keçé. TRANSLATION The chastisement of the serpent Käliya; the rescue of Nanda Mahäräja from a great snake; the severe vows performed by the young gopés, who thus satisfied Lord Kåñëa; the mercy He showed the wives of the Vedic brähmaëas, who felt remorse; the lifting of Govardhana Hill followed by the worship and bathing ceremony performed by Indra and the Surabhi cow; Lord Kåñëa’s nocturnal pastimes with the cowherd girls; and the killing of the foolish demons Çaìkhacüòa, Ariñöa and Keçé—all these pastimes are elaborately recounted. SB 12.12.34 TEXT 34 TEXT akrürägamanaà paçcät prasthänaà räma-kåñëayoù vraja-stréëäà viläpaç ca mathurälokanaà tataù SYNONYMS akrüra—of Akrüra; ägamanam—the coming; paçcät—after that; prasthänam—the departure; räma-kåñëayoù—of Lord Balaräma and Lord Kåñëa; vraja-stréëäm—of the women of Våndävana; viläpaù—the lamentation; ca—and; mathurä-älokanam—the seeing of Mathurä; tataù—then. TRANSLATION The Bhägavatam describes the arrival of Akrüra, the subsequent departure of Kåñëa and Balaräma, the lamentation of the gopés and the touring of Mathurä. SB 12.12.35 TEXT 35 TEXT gaja-muñöika-cäëüra- kaàsädénäà tathä vadhaù måtasyänayanaà sünoù punaù sändépaner guroù SYNONYMS gaja—of the elephant Kuvalayäpéòa; muñöika-cäëüra—of the wrestlers Muñöika and Cäëüra; kaàsa—of Kaàsa; ädénäm—and of others; tathä—also; vadhaù—the killing; måtasya—who had died; änayanam—the bringing back; sünoù—of the son; punaù—again; sändépaneù—of Sändépani; guroù—their spiritual master. TRANSLATION Also narrated are how Kåñëa and Balaräma killed the elephant Kuvalayäpéòa, the wrestlers Muñöika and Cäëüra, and Kaàsa and other demons, as well as how Kåñëa brought back the dead son of His spiritual master, Sändépani Muni. SB 12.12.36 TEXT 36 TEXT mathuräyäà nivasatä yadu-cakrasya yat priyam kåtam uddhava-rämäbhyäà yutena hariëä dvijäù SYNONYMS mathuräyäm—in Mathurä; nivasatä—by Him who was residing; yadu-cakrasya—for the circle of Yadus; yat—which; priyam—gratifying; kåtam—was done; uddhava-rämäbhyäm—with Uddhava and Balaräma; yutena—joined; hariëä—by Lord Hari; dvijäù—O brähmaëas. TRANSLATION Then, O brähmaëas, this scripture recounts how Lord Hari, while residing in Mathurä in the company of Uddhava and Balaräma, performed pastimes for the satisfaction of the Yadu dynasty. SB 12.12.37 TEXT 37 TEXT jaräsandha-samänéta- sainyasya bahuço vadhaù ghätanaà yavanendrasya kuçasthalyä niveçanam SYNONYMS jaräsandha—bv King Jaräsandha; samänéta—assembled; sainyasya—of the army; bahuçaù—many times; vadhaù—the annihilation; ghätanam—the killing; yavana-indrasya—of the king of the barbarians; kuçasthalyäù—of Dvärakä; niveçanam—the founding. TRANSLATION Also described are the annihilation of each of the many armies brought by Jaräsandha, the killing of the barbarian king Kälayavana and the establishment of Dvärakä City. SB 12.12.38 TEXT 38 TEXT ädänaà pärijätasya sudharmäyäù surälayät rukmiëyä haraëaà yuddhe pramathya dviñato hareù SYNONYMS ädänam—the receiving; pärijätasya—of the pärijäta tree; sudharmäyäù—of the Sudharmä assembly hall; sura-älayät—from the abode of the demigods; rukmiëyäù—of Rukmiëé; haraëam—the kidnapping; yuddhe—in battle; pramathya—defeating; dviñataù—His rivals; hareù—by Lord Hari. TRANSLATION This work also describes how Lord Kåñëa brought from heaven the pärijäta tree and the Sudharmä assembly hall, and how He kidnapped Rukmiëé by defeating all His rivals in battle. SB 12.12.39 TEXT 39 TEXT harasya jåmbhaëaà yuddhe bäëasya bhuja-kåntanam prägjyotiña-patià hatvä kanyänäà haraëaà ca yat SYNONYMS harasya—of Lord Çiva; jåmbhaëam—the forced yawning; yuddhe—in battle; bäëasya—of Bäëa; bhuja—of the arms; kåntanam—the cutting,; prägjyotiña-patim—the master of the city Prägjyotiña; hatvä—killing; kanyänäm—of the unmarried virgins; haraëam—the removal; ca—and; yat—which. TRANSLATION Also narrated are how Lord Kåñëa, in the battle with Bäëäsura, defeated Lord Çiva by making him yawn, how the Lord cut off Bäëäsura’s arms, and how He killed the master of Prägjyotiñapura and then rescued the young princesses held captive in that city. SB 12.12.40-41 TEXTS 40–41 TEXT caidya-pauëòraka-çälvänäà dantavakrasya durmateù çambaro dvividaù péöho muraù païcajanädayaù mähätmyaà ca vadhas teñäà väräëasyäç ca dähanam bhärävataraëaà bhümer nimitté-kåtya päëòavän SYNONYMS caidya—of the King of Cedi, Çiçupäla; pauëòraka—of Pauëòraka; çälvänäm—and of Çälva; dantavakrasya—of Dantavakra; durmateù—the foolish; çambaraù dvividaù péöhaù—the demons Çambara, Dvivida and Péöha; muraù païcajana-ädayaù—Mura, Païcajana and others; mähätmyam—the prowess; ca—and; vadhaù—the death; teñäm—of these; väräëasyäù—of the holy city of Benares; ca—and; dähanam—the burning; bhära—of the burden; avataraëam—the reduction; bhümeù—of the earth; nimitté-kåtya—making the apparent cause; päëòavän—the sons of Päëòu. TRANSLATION There are descriptions of the powers and the deaths of the King of Cedi, Pauëòraka, Çälva, the foolish Dantavakra, Çambara, Dvivida, Péöha, Mura, Païcajana and other demons, along with a description of how Väräëasé was burned to the ground. The Bhägavatam also recounts how Lord Kåñëa relieved the earth’s burden by engaging the Päëòavas in the Battle of Kurukñetra. SB 12.12.42-43 TEXTS 42–43 TEXT vipra-çäpäpadeçena saàhäraù sva-kulasya ca uddhavasya ca saàvädo vasudevasya cädbhutaù yaträtma-vidyä hy akhilä proktä dharma-vinirëayaù tato martya-parityäga ätma-yogänubhävataù SYNONYMS vipra-çäpa—of the curse by the brähmaëas; apadeçena—on the pretext; saàhäraù—the withdrawal; sva-kulasya—of His own family; ca—and; uddhavasya—with Uddhava; ca—and; saàvädaù—the discussion; vasudevasya—of Vasudeva (with Närada); ca—and; adbhutaù—wonderful; yatra—in which; ätma-vidyä—the science of the self; hi—indeed; akhilä—completely; proktä—was spoken; dharma-vinirëayaù—the ascertainment of the principles of religion; tataù—then; martya—of the mortal world; parityägaù—the giving up; ätma-yoga—of His personal mystic power; anubhävataù—on the strength. TRANSLATION How the Lord withdrew His own dynasty on the pretext of the brähmaëas’ curse; Vasudeva’s conversation with Närada; the extraordinary conversation between Uddhava and Kåñëa, which reveals the science of the self in complete detail and elucidates the religious principles of human society; and then how Lord Kåñëa gave up this mortal world by His own mystic power—the Bhägavatam narrates all these events. SB 12.12.44 TEXT 44 TEXT yuga-lakñaëa-våttiç ca kalau nèëäm upaplavaù catur-vidhaç ca pralaya utpattis tri-vidhä tathä SYNONYMS yuga—of the different ages; lakñaëa—the characteristics; våttiù—and the corresponding activities; ca—also; kalau—in the present age of Kali; nèëäm—of men; upaplavaù—the total disturbance; catuù-vidhaù—fourfold; ca—and; pralayaù—the process of annihilation; utpattiù—creation; tri-vidhä—of three kinds; tathä—and. TRANSLATION This work also describes people’s characteristics and behavior in the different ages, the chaos men experience in the age of Kali, the four kinds of annihilation and the three kinds of creation. SB 12.12.45 TEXT 45 TEXT deha-tyägaç ca räjarñer viñëu-rätasya dhémataù çäkhä-praëayanam åñer märkaëòeyasya sat-kathä mahä-puruña-vinyäsaù süryasya jagad-ätmanaù SYNONYMS deha-tyägaù—the relinquishing of his body; ca—and; räja-åñeù—by the saintly king; viñëu-rätasya—Parékñit; dhé-mataù—the intelligent; çäkhä—of the branches of the Vedas; praëayanam—the dissemination; åñeù—from the great sage Vyäsadeva; märkaëòeyasya—of Märkaëòeya Åñi; sat-kathä—the pious narration; mahä-puruña—of the universal form of the Lord; vinyäsaù—the detailed arrangement; süryasya—of the sun; jagat-ätmanaù—who is the soul of the universe. TRANSLATION There are also an account of the passing away of the wise and saintly King Viñëuräta [Parékñit], an explanation of how Çréla Vyäsadeva disseminated the branches of the Vedas, a pious narration concerning Märkaëòeya Åñi, and a description of the detailed arrangement of the Lord’s universal form and His form as the sun, the soul of the universe. SB 12.12.46 TEXT 46 TEXT iti coktaà dvija-çreñöhä yat påñöo ’ham ihäsmi vaù lélävatära-karmäëi kértitänéha sarvaçaù SYNONYMS iti—thus; ca—and; uktam—spoken; dvija-çreñöhäù—O best of the brähmaëas; yat—what; påñöaù—inquired; aham—I; iha—here; asmi—have been; vaù—by you; lélä-avatära—of the divine descents of the Supreme Lord for His own enjoyment; karmäëi—the activities; kértitäni—have been glorified; iha—in this scripture; sarvaçaù—completely. TRANSLATION Thus, O best of the brähmaëas, I have explained herein what you have inquired from me. This literature has glorified in full detail the activities of the Lord’s pastime incarnations. SB 12.12.47 TEXT 47 TEXT patitaù skhalitaç cärtaù kñuttvä vä vivaço gåëan haraye nama ity uccair mucyate sarva-pätakät SYNONYMS patitaù—falling; skhalitaù—tripping; ca—and; ärtaù—feeling pain; kñuttvä—sneezing; vä—or; vivaçaù—involuntarily; gåëan—chanting; haraye namaù—“obeisances to Lord Hari”; iti—thus; uccaiù—loudly; mucyate—one is freed; sarva-pätakät—from all sinful reactions. TRANSLATION If when falling, slipping, feeling pain or sneezing one involuntarily cries out in a loud voice, “Obeisances to Lord Hari!” one will be automatically freed from all his sinful reactions. PURPORT Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that Lord Çré Caitanya is always loudly chanting the song haraye namaù kåñëa in the courtyard of Çréväsa Öhäkura and that this same Lord Caitanya will free us from our materialistic enjoying propensity if we also loudly chant the glories of the Supreme Lord Hari. SB 12.12.48 TEXT 48 TEXT saìkértyamäno bhagavän anantaù çrutänubhävo vyasanaà hi puàsäm praviçya cittaà vidhunoty açeñaà yathä tamo ’rko ’bhram iväti-vätaù SYNONYMS saìkértyamänaù—being properly chanted about; bhagavän—the Supreme Personality of Godhead; anantaù—the unlimited; çruta—being heard about; anubhävaù—His potency; vyasanam—the misery; hi—indeed; puàsäm—of persons; praviçya—enter; cittam—the heart; vidhunoti—cleans away; açeñam—entirely; yathä—just as; tamaù—darkness; arkaù—the sun; abhram—clouds; iva—as; ati-vätaù—a strong wind. TRANSLATION When people properly glorify the Supreme Personality of Godhead or simply hear about His power, the Lord personally enters their hearts and cleanses away every trace of misfortune, just as the sun removes the darkness or as a powerful wind drives away the clouds. PURPORT One may not be satisfied by the example of the sun removing the darkness, since sometimes the darkness in a cave is not removed by the sun. Therefore the example is given of a strong wind that drives away a cover of clouds. It is thus emphatically stated here that the Supreme Lord will remove from the heart of His devotee the darkness of material illusion. SB 12.12.49 TEXT 49 TEXT måñä giras tä hy asatér asat-kathä na kathyate yad bhagavän adhokñajaù tad eva satyaà tad u haiva maìgalaà tad eva puëyaà bhagavad-guëodayam SYNONYMS måñäù—false; giraù—words; täù—they; hi—indeed; asatéù—untrue; asat-kathäù—useless discussions of that which is not eternal; na kathyate—is not discussed; yat—wherein; bhagavän—the Personality of Godhead; adhokñajaù—the transcendental Lord; tat—that; eva—alone; satyam—true; tat—that; u ha—indeed; eva—alone; maìgalam—auspicious; tat—that; eva—alone; puëyam—pious; bhagavat-guëa—the qualities of the Supreme Personality; udayam—which manifests. TRANSLATION Words that do not describe the transcendental Personality of Godhead but instead deal with temporary matters are simply false and useless. Only those words that manifest the transcendental qualities of the Supreme Lord are actually truthful, auspicious and pious. PURPORT Sooner or later, all material literature and discussion must fail the test of time. On the other hand, the transcendental descriptions of the Supreme Lord can free us from the bondage of illusion and restore us to our eternal status as loving servants of the Lord. Although men who are like animals may criticize the glorification of the Absolute Truth, those who are civilized should go on vigorously propagating the transcendental glories of the Lord. SB 12.12.50 TEXT 50 TEXT tad eva ramyaà ruciraà navaà navaà tad eva çaçvan manaso mahotsavam tad eva çokärëava-çoñaëaà nåëäà yad uttamaùçloka-yaço ’nugéyate SYNONYMS tat—that; eva—indeed; ramyam—attractive; ruciram—palatable; navam navam—newer and newer; tat—that; eva—indeed; çaçvat—constantly; manasaù—for the mind; mahä-utsavam—a great festival; tat—that; eva—indeed; çoka-arëava—the ocean of misery; çoñaëam—that which dries; nèëäm—for all persons; yat—in which; uttamaùçloka—of the all-famous Supreme Personality of Godhead; yaçaù—the glories; anugéyate—are sung. TRANSLATION Those words describing the glories of the all-famous Personality of Godhead are attractive, relishable and ever fresh. Indeed, such words are a perpetual festival for the mind, and they dry up the ocean of misery. SB 12.12.51 TEXT 51 TEXT na yad vacaç citra-padaà harer yaço jagat-pavitraà pragåëéta karhicit tad dhväìkña-téåthaà na tu haàsa-sevitaà yaträcyutas tatra hi sädhavo ’maläù SYNONYMS na—not; yat—which; vacaù—vocabulary; citra-padam—decorative words; hareù—of the Lord; yaçaù—the glories; jagat—the universe; pavitram—sanctifying; pragåëéta—describe; karhicit—ever; tat—that; dhväìkña—of the crows; tértham—a place of pilgrimage; na—not; tu—on the other hand; haàsa—by saintly persons situated in knowledge; sevitam—served; yatra—in which; acyutaù—Lord Acyuta (is described); tatra—there; hi—alone; sädhavaù—the saints; amaläù—who are pure. TRANSLATION Those words that do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered to be like unto a place of pilgrimage for crows, and are never resorted to by those situated in transcendental knowledge. The pure and saintly devotees take interest only in topics glorifying the infallible Supreme Lord. SB 12.12.52 TEXT 52 TEXT tad väg-visargo janatägha-samplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya yaço ’ìkitäni yat çåëvanti gäyanti gåëanti sädhavaù SYNONYMS tat—that; väk—vocabulary; visargaù—creation; janatä—of the people in general; agha—of the sins; samplavaù—a revolution; yasmin—in which; prati-çlokam—each and every stanza; abaddhavati—is irregularly composed; api—although; nämäni—the transcendental names, etc; anantasya—of the unlimited Lord; yaçaù—the glories; aìkitäni—depicted; yat—which; çåëvanti—do hear; gäyanti—do sing; gåëanti—do accept; sädhavaù—the purified men who are honest. TRANSLATION On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes and so on of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. SB 12.12.53 TEXT 53 TEXT naiñkarmyam apy acyuta-bhäva-varjitaà na çobhate jïänam alaà niraïjanam kutaù punaù çaçvad abhadram éçvare na hy arpitaà karma yad apy anuttamam SYNONYMS naiñkarmyam—self-realization, being freed from the reactions of fruitive work; api—although; acyuta—of the infallible Lord; bhäva—conception; varjitam—devoid of; na—does not; çobhate—look well; jïänam—transcendental knowledge; alam—actually; niraïjanam—free from designations; kutaù—where is; punaù—again; çaçvat—always; abhadram—uncongenial; éçvare—unto the Lord; na—not; hi—indeed; arpitam—offered; karma—fruitive work; yat—which is; api—even; anuttamam—unsurpassed. TRANSLATION Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of even the most properly performed fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? PURPORT This and the previous two verses are found in a slightly different form in the First Canto of Çrémad-Bhägavatam (1.5.10–12). The translations are based on Çréla Prabhupäda’s. SB 12.12.54 TEXT 54 TEXT yaçaù-çriyäm eva pariçramaù paro varëäçramäcära-tapaù-çrutädiñu avismåtiù çrédhara-päda-padmayor guëänuväda-çravaëädarädibhiù SYNONYMS yaçaù—in fame; çréyäm—and opulence; eva—only; pariçramaù—the labor; paraù—great; varëa-äçrama-äcära—by one’s execution of duties in the varëäçrama system; tapaù—austerities; çruta—hearing of sacred scripture; ädiñu—and so on; avismåtiù—remembrance; çrédhara—of the maintainer of the goddess of fortune; päda-padmayoù—of the lotus feet; guëa-anuväda—of the chanting of the qualities; çravaëa—by hearing; ädara—respecting; ädibhiù—and so on. TRANSLATION The great endeavor one undergoes in executing the ordinary social and religious duties of the varëäçrama system, in performing austerities, and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of the Supreme Lord, the husband of the goddess of fortune, one can remember His lotus feet. SB 12.12.55 TEXT 55 TEXT avismåtiù kåñëa-padäravindayoù kñiëoty abhadräëi ca çaà tanoti sattvasya çuddhià paramätma-bhaktià jïänaà ca vijïäna-viräga-yuktam SYNONYMS avismåtiù—remembrance; kåñëa-pada-aravindayoù—of Lord Kåñëa’s lotus feet; kñiëoti—destroys; abhadräëi—everything inauspicious; ca—and; çam—good fortune; tanoti—expands; sattvasya—of the heart; çuddhim—the purification; parama-ätma—for the Supreme Soul; bhaktim—devotion; jïänam—knowledge; ca—and; vijïäna—with direct realization; viräga—and detachment; yuktam—endowed. TRANSLATION Remembrance of Lord Kåñëa’s lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation. SB 12.12.56 TEXT 56 TEXT yüyaà dvijägryä bata bhüri-bhägä yac chaçvad ätmany akhilätma-bhütam näräyaëaà devam adevam éçam ajasra-bhävä bhajatäviveçya SYNONYMS yüyam—all of you; dvija-agryäù—O most eminent of brähmaëas; bata—indeed; bhüri-bhägäù—extremely fortunate; yat—because; çaçvat—constantly; ätmani—in your hearts; akhila—of all; ätma-bhütam—who is the ultimate Soul; näräyaëam—Lord Näräyaëa; devam—the Personality of Godhead; adevam—beyond whom there is no other god; éçam—the supreme controller; ajasra—without interruption; bhäväù—having love; bhajata—you should worship; äviveçya—placing Him. TRANSLATION O most eminent of brähmaëas, you are all indeed extremely fortunate, since you have already placed within your hearts Lord Çré Näräyaëa—the Personality of Godhead, the supreme controller and the ultimate Soul of all existence—beyond whom there is no other god. You have undeviating love for Him, and thus I request you to worship Him. SB 12.12.57 TEXT 57 TEXT ahaà ca saàsmärita ätma-tattvaà çrutaà purä me paramarñi-vakträt präyopaveçe nåpateù parékñitaù sadasy åñéëäà mahatäà ca çåëvatäm SYNONYMS aham—I; ca—also; saàsmäritaù—have been made to remember; ätma-tattvam—the science of the Supersoul; çrutam—heard; purä—previously; me—by me; parama-åñi—of the greatest of sages, Çukadeva; vakträt—from the mouth; präya-upaveçe—during the fast to death; nåpateù—of the king; parékñitaù—Parékñit; sadasi—in the assembly; åñéëäm—of sages; mahatäm—great; ca—and; çåëvatäm—while they were listening. TRANSLATION I also have now been fully reminded of the science of God, which I previously heard from the mouth of the great sage Çukadeva Gosvämé. I was present in the assembly of great sages who heard him speak to King Parékñit as the monarch sat fasting until death. SB 12.12.58 TEXT 58 TEXT etad vaù kathitaà vipräù kathanéyoru-karmaëaù mähätmyaà väsudevasya sarväçubha-vinäçanam SYNONYMS etat—this; vaù—to you; kathitam—narrated; vipräù—O brähmaëas; kathanéya—of Him who is most worthy of being described; uru-karmaëaù—and whose activities are very great; mähätmyam—the glories; väsudevasya—of Lord Väsudeva; sarva-açubha—all inauspiciousness; vinäçanam—which completely destroys. TRANSLATION O brähmaëas, I have thus described to you the glories of the Supreme Lord Väsudeva, whose extraordinary activities are most worthy of glorification. This narration destroys all that is inauspicious. SB 12.12.59 TEXT 59 TEXT ya etat çrävayen nityaà yäma-kñaëam ananya-dhéù çlokam ekaà tad-ardhaà vä pädaà pädärdham eva vä çraddhävän yo ’nuçåëuyät punäty ätmänam eva saù SYNONYMS yaù—who; etat—this; çrävayet—makes others hear; nityam—always; yäma-kñaëam—every hour and every minute; ananya-dhéù—with undeviated attention; çlokam—verse; ekam—one; tat-ardham—half of that; vä—or; pädam—a single line; päda-ardham—half a line; eva—indeed; vä—or; çraddhä-vän—with faith; yaù—who; anuçåëuyät—hears from the proper source; punäti—purifies; ätmänam—his very self; eva—indeed; saù—he. TRANSLATION One who with undeviating attention constantly recites this literature at every moment of every hour, as well as one who faithfully hears even one verse or half a verse or a single line or even half a line, certainly purifies his very self. SB 12.12.60 TEXT 60 TEXT dvädaçyäm ekädaçyäà vä çåëvann äyuñyavän bhavet paöhaty anaçnan prayataù püto bhavati pätakät SYNONYMS dvädaçyäm—on the twelfth day of either fortnight of the month; ekädaçyäm—on the auspicious eleventh day; vä—or; çåëvan—hearing; äyuñya-vän—possessed of long life; bhavet—one becomes; paöhati—if one recites; anaçnan—while refraining from eating; prayataù—with careful attention; pütaù—purified; bhavati—one becomes; pätakät—from sinful reactions. TRANSLATION One who hears this Bhägavatam on the Ekädaçé or Dvädaçé day is assured of long life, and one who recites it with careful attention while fasting is purified of all sinful reactions. SB 12.12.61 TEXT 61 TEXT puñkare mathurayäà ca dväravatyäà yatätmavän upoñya saàhitäm etäà paöhitvä mucyate bhayät SYNONYMS puñkare—at the holy place Puñkara; mathuräyäm—at Mathurä; ca—and; dväravatyäm—at Dvärakä; yata-ätma-vän—self-controlled; upoñya—fasting; saàhitäm—literature; etäm—this; paöhitvä—reciting; mucyate—one becomes freed; bhayät—from fear. TRANSLATION One who controls his mind, fasts at the holy places Puñkara, Mathurä or Dvärakä, and studies this scripture will be freed from all fear. SB 12.12.62 TEXT 62 TEXT devatä munayaù siddhäù pitaro manavo nåpäù yacchanti kämän gåëataù çåëvato yasya kértanät SYNONYMS devatäù—the demigods; munayaù—the sages; siddhäù—the perfected yogés; pitaraù—the forefathers; manavaù—the progenitors of mankind; nåpaù—the kings of the earth; yacchanti—bestow; kämän—desires; gåëataù—to one who is chanting; çåëvataù—or who is hearing; yasya—of which; kértanät—because of the glorification. TRANSLATION Upon the person who glorifies this Puräëa by chanting or hearing it, the demigods, sages, Siddhas, Pitäs, Manus and kings of the earth bestow all desirable things. SB 12.12.63 TEXT 63 TEXT åco yajüàñi sämäni dvijo ’dhétyänuvindate madhu-kulyä ghåta-kulyäù payaù-kulyäç ca tat phalam SYNONYMS åcaù—the mantras of the Åg Veda; yajüàñi—those of the Yajur Veda; sämäni—and those of the Säma Veda; dvijaù—a brähmaëa; adhétya—studying; anuvindate—obtains; madhu-kulyäù—rivers of honey; ghåta-kulyäù—rivers of ghee; payaù-kulyäù—rivers of milk; ca—and; tat—that; phalam—fruit. TRANSLATION By studying this Bhägavatam, a brähmaëa can enjoy the same rivers of honey, ghee and milk he enjoys by studying the hymns of the Åg, Yajur and Säma Vedas. SB 12.12.64 TEXT 64 TEXT puräëa-saàhitäm etäm adhétya prayato dvijaù proktaà bhagavatä yat tu tat padaà paramaà vrajet SYNONYMS puräëa-saàhitäm—essential compilation of all the Puräëas; etäm—this; adhétya—studying; prayataù—carefully; dvijaù—a brähmaëa; proktam—described; bhagavatä—by the Personality of Godhead; yat—which; tu—indeed; tat—that; padam—position; paramam—supreme; vrajet—he attains. TRANSLATION A brähmaëa who diligently reads this essential compilation of all the Puräëas will go to the supreme destination, which the Supreme Lord Himself has herein described. SB 12.12.65 TEXT 65 TEXT vipro ’dhétyäpnuyät prajïäà räjanyodadhi-mekhaläm vaiçyo nidhi-patitvaà ca çüdraù çudhyeta pätakät SYNONYMS vipraù—a brähmaëa; adhétya—studying; äpnuyät—achieves; prajïäm—intelligence in devotional service; räjanya—a king; udadhi-mekhaläm—(the earth) bounded by the seas; vaiçyaù—a businessman; nidhi—of treasures; patitvam—lordship; ca—and; çüdraù—a worker; çudhyeta—becomes purified; pätakät—from sinful reactions. TRANSLATION A brähmaëa who studies the Çrémad-Bhägavatam achieves firm intelligence in devotional service, a king who studies it gains sovereignty over the earth, a vaiçya acquires great treasure and a çüdra is freed from sinful reactions. SB 12.12.66 TEXT 66 TEXT kali-mala-saàhati-kälano ’khileço harir itaratra na géyate hy abhékñëam iha tu punar bhagavän açeña-mürtiù paripaöhito ’nu-padaà kathä-prasaìgaiù SYNONYMS kali—of the age of quarrel; mala-saàhati—of all the contamination; kälanaù—the annihilator; akhila-éçaù—the supreme controller of all beings; hariù—Lord Hari; itaratra—elsewhere; na géyate—is not described; hi—indeed; abhékñëam—constantly; iha—here; tu—however; punaù—on the other hand; bhagavän—the Personality of Godhead; açeña-mürtiù—who expands in unlimited personal forms; paripaöhitaù—is openly described in narration; anu-padam—in each and every verse; kathä-prasaìgaiù—on the pretext of stories. TRANSLATION Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable personal expansions, is abundantly and constantly described throughout the various narrations of this Çrémad-Bhägavatam. SB 12.12.67 TEXT 67 TEXT tam aham ajam anantam ätma-tattvaà jagad-udaya-sthiti-saàyamätma-çaktim dyu-patibhir aja-çakra-çaìkarädyair duravasita-stavam acyutaà nato ’smi SYNONYMS tam—to Him; aham—I; ajam—to the unborn; anantam—the unlimited; ätma-tattvam—the original Supersoul; jagat—of the material universe; udaya—the creation; sthiti—maintenance; saàyama—and destruction; ätma-çaktim—by whose personal energies; dyu-patibhiù—by the masters of heaven; aja-çakra-çaìkara-ädyaiù—headed by Brahmä, Indra and Çiva; duravasita—incomprehensible; stavam—whose praises; acyutam—to the infallible Supreme Lord; nataù—bowed down; asmi—I am. TRANSLATION I bow down to that unborn and infinite Supreme Soul, whose personal energies effect the creation, maintenance and destruction of the material universe. Even Brahmä, Indra, Çaìkara and the other lords of the heavenly planets cannot fathom the glories of that infallible Personality of Godhead. SB 12.12.68 TEXT 68 TEXT upacita-nava-çaktibhiù sva ätmany uparacita-sthira-jaìgamälayäya bhagavata upalabdhi-mätra-dhamne sura-åñabhäya namaù sanätanäya SYNONYMS upacita—fully developed; nava-çaktibhiù—by His nine energies (prakåti, puruña, mahat, false ego and the five subtle forms of perception); sve ätmani—within Himself; uparacita—arranged in proximity; sthira jaìgama—of both the nonmoving and the moving living beings; älayäya—the abode; bhagavate—to the Supreme Personality of Godhead; upalabhdhi-mätra—pure consciousness; dhämne—whose manifestation; sura—of deities; åñabhäya—the chief; namaù—my obeisances; sanätanäya—to the eternal Lord. TRANSLATION I offer my obeisances to the Supreme Personality of Godhead, who is the eternal Lord and the leader of all other deities, who by evolving His nine material energies has arranged within Himself the abode of all moving and nonmoving creatures, and who is always situated in pure, transcendental consciousness. SB 12.12.69 TEXT 69 TEXT sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo ’py ajita-rucira-léläkåñöa-säras tadéyam vyatanuta kåpayä yas tattva-dépaà puräëaà tam akhila-våjina-ghnaà vyäsa-sünuà nato ’smi SYNONYMS sva-sukha—in the happiness of the self; nibhåta—solitary; cetäù—whose consciousness; tat—because of that; vyudasta—given up; anya-bhävaù—any other type of consciousness; api—although; ajita—of Çré Kåñëa, the unconquerable Lord; rucira—pleasing; lélä—by the pastimes; äkåñöa—attracted; säraù—whose heart; tadéyam—consisting of the activities of the Lord; vyatanuta—spread, manifested; kåpayä—mercifully; yaù—who; tattva-dépam—the bright light of the Absolute Truth; puräëam—the Puräëa (Çrémad-Bhägavatam); tam—unto Him; akhila-våjina-ghnam—defeating everything inauspicious; vyäsa-sünum—son of Vyäsadeva; nataù asmi—I offer my obeisances. TRANSLATION Let me offer my respectful obeisances unto my spiritual master, the son of Vyäsadeva, Çukadeva Gosvämé. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Çré Kåñëa. He therefore mercifully spoke this supreme Puräëa, Çrémad-Bhägavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. PURPORT Without offering respectful obeisances to Çukadeva Gosvämé and other great äcäryas in his line, one cannot possibly gain the privilege of entering into the deep transcendental meaning of Çrémad-Bhägavatam. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Twelfth Chapter, of the Çrémad-Bhägavatam, entitled “The Topics of Çrémad-Bhägavatam Summarized.” SB 12.13: The Glories of Çrémad-Bhägavatam CHAPTER THIRTEEN The Glories of Çrémad-Bhägavatam SB 12.13 Summary In this final chapter Çré Süta Gosvämé describes the length of each of the Puräëas, along with the subject matter of Çrémad-Bhägavatam, its purpose, how to give it as a gift, the glories of such gift-giving and the glories of chanting and hearing it. The total corpus of the Puräëas includes four hundred thousand verses, eighteen thousand of which constitute Çrémad-Bhägavatam. The Supreme Personality of Godhead, Näräyaëa, instructed Brahmä in this Çrémad-Bhägavatam, whose narrations produce detachment from matter and which contains the essence of all the Vedänta. One who gives the Çrémad-Bhägavata Puräëa as a gift will attain the highest destination. Among all the Puräëas, Çrémad-Bhägavatam is the best, and it is the most dear thing to the Vaiñëavas. It reveals that spotless, supreme knowledge accessible to the paramahaàsas, and it also reveals the process by which one can become free from the reactions of material work—a process enriched with knowledge, renunciation and devotion. Having thus glorified the Bhägavatam, Süta Gosvämé meditates upon Lord Çré Näräyaëa as the original Absolute Truth, who is perfectly pure, free from all contamination, devoid of sorrow and immortal. Then he offers obeisances to the greatest yogé, Çré Çukadeva, who is nondifferent from the Absolute Truth. Finally, praying with true devotion, Süta Gosvämé offers respects to the Supreme Personality of Godhead, Lord Çré Hari, who takes away all misery. SB 12.13.1 TEXT 1 TEXT süta uväca yaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavair vedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäù dhyänävasthita-tad-gatena manasä paçyanti yaà yogino yasyäntaà na viduù suräsura-gaëä deväya tasmai namaù SYNONYMS sütaù uväca—Süta Gosvämé said; yam—whom; brahmä—Lord Brahmä; varuëa-indra-rudra-marutaù—as well as Varuëa, Indra, Rudra and the Maruts; stunvanti—praise; divyaiù—with transcendental; stavaiù—prayers; vedaiù—with the Vedas; sa—along with; aìga—the corollary branches; pada-krama—the special sequential arrangement of mantras; upaniñadaiù—and the Upaniñads; gäyanti—they sing about; yam—whom; säma-gäù—the singers of the Säma Veda; dhyäna—in meditative trance; avasthita—situated; tat-gatena—which is fixed upon Him; manasä—within the mind; paçyanti—they see; yam—whom; yoginaù—the mystic yogés; yasya—whose; antam—end; na viduù—they do not know; sura-asura-gaëäù—all the demigods and demons; deväya—to the Supreme Personality of Godhead; tasmai—to Him; namaù—obeisances. TRANSLATION Süta Gosvämé said: Unto that personality whom Brahmä, Varuëa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniñads, to whom the chanters of the Säma Veda always sing, whom the perfected yogés see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances. SB 12.13.2 TEXT 2 TEXT påñöhe bhrämyad amanda-mandara-giri-grävägra-kaëòüyanän nidräloù kamaöhäkåter bhagavataù çväsäniläù päntu vaù yat-saàskära-kalänuvartana-vaçäd velä-nibhenämbhasäà yätäyätam atandritaà jala-nidher nädyäpi viçrämyati SYNONYMS påñöhe—upon His back; bhrämyat—rotating; amanda—most heavy; mandara-giri—of Mandara Mountain; gräva-agra—by the edges of the stones; kaëòüyanät—by the scratching; nidräloù—who became sleepy; kamaöha-äkåteù—in the form of a tortoise; bhagavataù—of the Supreme Personality of Godhead; çväsa—coming from the breathing; aniläù—the winds; päntu—may they protect; vaù—all of you; yat—of which; saàskära—of the remnants; kalä—the traces; anuvartana-vaçät—as the effect of following; velä-nibhena—by that which resembles the flow; ambhasäm—of the water; yäta-äyätam—the coming and going; atandritam—ceaseless; jala-nidheù—of the ocean; na—does not; adya api—even today; viçrämyati—stop. TRANSLATION When the Supreme Personality of Godhead appeared as Lord Kürma, a tortoise, His back was scratched by the sharp-edged stones lying on massive, whirling Mount Mandara, and this scratching made the Lord sleepy. May you all be protected by the winds caused by the Lord’s breathing in this sleepy condition. Ever since that time, even up to the present day, the ocean tides have imitated the Lord’s inhalation and exhalation by piously coming in and going out. PURPORT At times we alleviate an itching sensation by blowing upon it. Similarly, Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains, the breathing of the Supreme Personality of Godhead can alleviate the itching sensation within the minds of mental speculators, as well as the itching of the material senses of conditioned souls engaged in sense gratification. Thus by meditating on the windy breath of Lord Kürma—the tortoise incarnation—all categories of conditioned souls can be relieved of the deficiencies of material existence and come to the liberated, spiritual platform. One must simply allow the pastimes of Lord Kürma to blow within one’s heart like a favorable breeze; then one will surely find spiritual peace. SB 12.13.3 TEXT 3 TEXT puräëa-saìkhyä-sambhütim asya väcya-prayojane dänaà dänasya mähätmyaà päöhädeç ca nibodhata SYNONYMS puräëa—of the Puräëas; saìkhyä—of the counting (of verses); sambhütim—the summation; asya—of this Bhägavatam; väcya—the subject matter; prayojane—and the purpose; dänam—the method of giving as a gift; dänasya—of such gift-giving; mähätmyam—the glories; päöha-ädeù—of teaching and so on; ca—and; nibodhata—please hear. TRANSLATION Now please hear a summation of the verse length of each of the Puräëas. Then hear of the prime subject and purpose of this Bhägavata Puräëa, the proper method of giving it as a gift, the glories of such gift-giving, and finally the glories of hearing and chanting this literature. PURPORT Çrémad-Bhägavatam is the best of all Puräëas. Çréla Viçvanätha Cakravarté Öhäkura explains that the other Puräëas will now be mentioned just as the assistants of a king are mentioned in connection with his glorification. SB 12.13.4-9 TEXTS 4–9 TEXT brähmaà daça sahasräëi pädmaà païcona-ñañöi ca çré-vaiñëavaà trayo-viàçac catur-viàçati çaivakam daçäñöau çré-bhägavataà näradaà païca-viàçati märkaëòaà nava vähnaà ca daça-païca catuù-çatam catur-daça bhaviñyaà syät tathä païca-çatäni ca daçäñöau brahma-vaivartaà laiìgam ekädaçaiva tu catur-viàçati väräham ekäçéti-sahasrakam skändaà çataà tathä caikaà vämanaà daça kértitam kaurmaà sapta-daçäkhyätaà mätsyaà tat tu catur-daça ekona-viàçat sauparëaà brahmäëòaà dvädaçaiva tu evaà puräëa-sandohaç catur-lakña udähåtaù taträñöadaça-sähasraà çré-bhägavataà iñyate SYNONYMS brähmam—the Brahmä Puräëa; daça—ten; sahasräëi—thousands; pädmam—the Padma Puräëa; païca-üna-ñañöi—five less than sixty; ca—and; çré-vaiñëavam—the Viñëu Puräëa; trayaù-viàçat—twenty-three; catuù-viàçati—twenty-four; çaivakam—the Çiva Puräëa; daça-añöau—eighteen; çré-bhägavatam—Çrémad-Bhägavatam; näradam—the Närada Puräëa; païca-viàçati—twenty-five; märkaëòam—the Märkaëòeya Puräëa; nava—nine; vähnam—the Agni Puräëa; ca—and; daça-païca-catuù-çatam—fifteen thousand four hundred; catuù-daça—fourteen; bhaviñyam—the Bhaviñya Puräëa; syät—consists of; tathä—plus; païca-çatäni—five hundred (verses); ca—and; daça-añöau—eighteen; brahma-vaivartam—the Brahma-vaivarta Puräëa; laiìgam—the Liìga Puräëa; ekädaça—eleven; eva—indeed; tu—and; catuù-viàçati—twenty-four; väräham—the Varäha Puräëa; ekäçéti-sahasrakam—eighty-one thousand; skändam—the Skanda Puräëa; çatam—hundred; tathä—plus; ca—and; ekam—one; vämanam—the Vämana Puräëa; daça—ten; kértitam—is described; kaurmam—the Kürma Puräëa; sapta-daça—seventeen; äkhyätam—is said; mätsyam—the Matsya Puräëa; tat—that; tu—and; catuù-daça—fourteen; eka-üna-viàçat—nineteen; sauparëam—the Garuòa Puräëa; brahmäëòam—the Brahmäëòa Puräëa; dvädaça—twelve; eva—indeed; tu—and; evam—in this way; puräëa—of the Puräëas; sandohaù—the sum; catuù-lakñaù—four hundred thousand; udähåtaù—is described; tatra—therein; añöa-daça-sähasram—eighteen thousand; çré-bhägavatam—Çrémad-Bhägavatam; iñyate—is said. TRANSLATION The Brahmä Puräëa consists of ten thousand verses, the Padma Puräëa of fifty-five thousand, Çré Viñëu Puräëa of twenty-three thousand, the Çiva Puräëa of twenty-four thousand and Çrémad-Bhägavatam of eighteen thousand. The Närada Puräëa has twenty-five thousand verses, the Märkaëòeya Puräëa nine thousand, the Agni Puräëa fifteen thousand four hundred, the Bhaviñya Puräëa fourteen thousand five hundred, the Brahma-vaivarta Puräëa eighteen thousand and the Liìga Puräëa eleven thousand. The Varäha Puräëa contains twenty-four thousand verses, the Skanda Puräëa eighty-one thousand one hundred, the Vämana Puräëa ten thousand, the Kürma Puräëa seventeen thousand, the Matsya Puräëa fourteen thousand, the Garuòa Puräëa nineteen thousand and the Brahmäëòa Puräëa twelve thousand. Thus the total number of verses in all the Puräëas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhägavatam. PURPORT Çréla Jéva Gosvämé has quoted from the Matsya Puräëa as follows: añöädaça puräëäni kåtvä satyavaté-sutaù bhäratäkhyänam akhilaà cakre tad-upabåàhitam lakñaëaikena tat proktaà vedärtha-paribåàhitam välmékinäpi yat proktaà rämopakhyänam uttamam brahmaëäbhihitaà tac ca çata-koöi-pravistarät ähåtya näradenaiva välmékäya punaù punaù välmékinä ca lokeñu dharma-kämärtha-sädhanam evaà sa-pädäù païcaite lakñäs teñu prakéåtitäù “After compiling the eighteen Puräëas, Vyäsadeva, the son of Satyavaté, composed the entire Mahäbhärata, which contains the essence of all the Puräëas. It consists of over one hundred thousand verses and is filled with all the ideas of the Vedas. There is also the account of the pastimes of Lord Rämacandra, spoken by Välméki—an account originally related by Lord Brahmä in one billion verses. That Rämäyaëa was later summarized by Närada and related to Välméki, who further presented it to mankind so that human beings could attain the goals of religiosity, sense gratification and economic development. The total number of verses in all the Puräëas and itihäsas (histories) is thus known in human society to amount to 525,000.” Çréla Viçvanätha Cakravarté Öhäkura points out that in the First Canto, Third Chapter, of this work, after Süta Gosvämé lists the incarnations of Godhead, he adds the special phrase kåñëas tu bhagavän svayam: “But Kåñëa is the original Personality of Godhead.” Similarly, after mentioning all of the Puräëas, Çré Suta Gosvämé again mentions the Çrémad-Bhägavatam to emphasize that it is the chief of all Puräëic literatures. SB 12.13.10 TEXT 10 TEXT idaà bhagavatä pürvaà brahmaëe näbhi-paìkaje sthitäya bhava-bhétäya käruëyät samprakäçitam SYNONYMS idam—this; bhagavatä—by the Supreme Personality of Godhead; pürvam—first; brahmaëe—to Brahmä; näbhi-paìkaje—upon the lotus growing from the navel; sthitäya—who was situated; bhava—of material existence; bhétäya—who was fearful; käruëyät—out of mercy; samprakäçitam—was fully revealed. TRANSLATION It was to Lord Brahmä that the Supreme Personality of Godhead first revealed the Çrémad-Bhägavatam in full. At the time, Brahmä, frightened by material existence, was sitting on the lotus flower that had grown from the Lord’s navel. PURPORT Lord Kåñëa enlightened Brahmä with the knowledge of Çrémad-Bhägavatam before the creation of this universe, as indicated here by the word pürvam. Also, the first verse of the Bhägavatam states, tene brahma hådä ya ädi-kavaye: “Lord Kåñëa expanded perfect knowledge into the heart of Lord Brahmä.” Because conditioned souls can experience only temporary objects, which are created, maintained and destroyed, they cannot readily understand that Çrémad-Bhägavatam is an eternal, transcendental literature nondifferent from the Absolute Truth. As stated in the Muëòaka Upaniñad (1.1.1): brahmä devänäà prathamaù sambabhüva viçvasya kartä bhuvanasya goptä sa brahma-vidyäà sarva-vidyä-pratiñöhäm atharväya jyeñöha-puträya präha “Among all the demigods, Brahmä was the first to take birth. He is the creator of this universe and also its protector. To his eldest son, Atharvä, He instructed the spiritual science of the self, which is the basis of all other branches of knowledge.” Despite his exalted position, however, Brahmä still fears the influence of the Lord’s illusory potency. Thus this energy seems virtually insurmountable. But Lord Caitanya is so kind that during His missionary activities in eastern and southern India, He freely distributed Kåñëa consciousness to everyone, urging them to become teachers of Bhagavad-gétä. Lord Caitanya, who is Kåñëa Himself, encouraged the people by saying, “By My order just become a teacher of Lord Kåñëa’s message and save this country. I assure you that the waves of mäyä will never stop your progress.” (Cc. Madhya 7.128) If we give up all sinful activities and engage constantly in the saìkértana movement of Caitanya Mahäprabhu, victory is assured in our personal lives and also in our missionary efforts. SB 12.13.11-12 TEXTS 11–12 TEXT ädi-madhyävasäneñu vairägyäkhyäna-saàyutam hari-lélä-kathä-vrätä- måtänandita-sat-suram sarva-vedänta-säraà yad brahmätmaikatva-lakñaëam vastv advitéyaà tan-niñöhaà kaivalyaika-prayojanam SYNONYMS ädi—in the beginning; madhya—the middle; avasäneñu—and the end; vairägya—concerning renunciation of material things; äkhyäna—with narrations; saàyutam—full; hari-lélä—of the pastimes of Lord Hari; kathä-vräta—of the many discussions; amåta—by the nectar; änandita—in which are made ecstatic; sat-suram—the saintly devotees and demigods; sarva-vedänta—of all the Vedänta; säram—the essence; yat—which; brahma—the Absolute Truth; ätma-ekatva—in terms of nondifference from the spirit soul; lakñaëam—characterized; vastu—the reality; advitéyam—one without a second; tat-niñöham—having that as its prime subject matter; kaivalya—exclusive devotional service; eka—the only; prayojanam—ultimate goal. TRANSLATION From beginning to end, the Çrémad-Bhägavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth. PURPORT Vairägya, renunciation, means giving up everything that has no relation with the Absolute Truth. Saintly devotees and demigods are enthused by the nectar of the Lord’s spiritual pastimes, which are the essence of all Vedic knowledge. Vedic knowledge elaborately negates the ultimate reality of material things by emphasizing their temporary, fleeting existence. The ultimate goal is vastu, the factual substance, which is advitéyam, one without a second. That unique Absolute Truth is a transcendental person far beyond the mundane categories and characteristics of personality found in our pale material world. Thus the ultimate goal of Çrémad-Bhägavatam is to train the sincere reader in love of Godhead. Lord Kåñëa is supremely lovable because of His eternal, transcendental qualities. The beauty of this world is a dim reflection of the unlimited beauty of the Lord. Without compromise, Çrémad-Bhägavatam persistently declares the glories of the Absolute Truth and is therefore the supreme spiritual literature, awarding a full taste of the nectar of love of Kåñëa in full Kåñëa consciousness. SB 12.13.13 TEXT 13 TEXT prauñöhapadyäà paurëamäsyäà hema-siàha-samanvitam dadäti yo bhägavataà sa yäti paramäà gatim SYNONYMS prauñöhapadyäm—in the month of Bhädra; paurëamäsyäm—on the full-moon day; hema-siàha—upon a golden throne; samanvitam—seated; dadäti—gives as a gift; yaù—who; bhägavatam—Çrémad-Bhägavatam; saù—he; yäti—goes; paramäm—to the supreme; gatim—destination. TRANSLATION If on the full moon day of the month of Bhädra one places Çrémad-Bhägavatam on a golden throne and gives it as a gift, he will attain the supreme transcendental destination. PURPORT One should place Çrémad-Bhägavatam on a golden throne because it is the king of all literature. On the full-moon day of the month of Bhädra, the sun, which is compared to this king of literatures, is present in the constellation Leo and looks as if raised up on a royal throne. (According to astrology, the sun is said to be exalted in the sign of Leo). Thus one may unreservedly worship Çrémad-Bhägavatam, the supreme divine scripture. SB 12.13.14 TEXT 14 TEXT räjante tävad anyäni puräëäni satäà gaëe yävad bhägavataà naiva çrüyate ’måta-sägaram SYNONYMS räjante—they shine forth; tävat—that long; anyäni—the other; puräëäni—Puräëas; satäm—of saintly persons; gaëe—in the assembly; yävat—as long as; bhägavatam—Çrémad-Bhägavatam; na—not; eva—indeed; çrüyate—is heard; amåta-sägaram—the great ocean of nectar. TRANSLATION All other Puranic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, Çrémad-Bhägavatam, is not heard. PURPORT Other Vedic literatures and other scriptures of the world remain prominent until the Çrémad-Bhägavatam is duly heard and understood. Çrémad-Bhägavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Çrémad-Bhägavatam, the world will be sanctified and other, inferior literatures will fade to minor status. SB 12.13.15 TEXT 15 TEXT sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit SYNONYMS sarva-vedänta—of all Vedänta philosophy; säram—the essence; hi—indeed; çré-bhägavatam—Çrémad-Bhägavatam; iñyate—is said to be; tat—of it; rasa-amåta—by the nectarean taste; tåptasya—for one who is satisfied; na—not; anyatra—elsewhere; syät—there is; ratiù—attraction; kvacit—ever. TRANSLATION Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. SB 12.13.16 TEXT 16 TEXT nimna-gänäà yathä gaìgä devänäm acyuto yathä vaiñëavänäà yathä çambhuù puräëänäm idam tathä SYNONYMS nimna-gänäm—of rivers flowing down to the sea; yathä—as; gaìgä—the Ganges; devänäm—of all deities; acyutaù—the infallible Supreme Personality of Godhead; yathä—as; vaiñëavänäm—of devotees of Lord Viñëu; yathä—as; çambhuù—Çiva; puräëänäm—of Puräëas; idam—this; tathä—similarly. TRANSLATION Just as the Gaìgä is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Çambhu [Çiva] the greatest of Vaiñëavas, so Çrémad-Bhägavatam is the greatest of all Puräëas. SB 12.13.17 TEXT 17 TEXT kñeträëäà caiva sarveñäà yathä käçé hy anuttamä tathä puräëa-vrätänäà çrémad-bhägavataà dvijäù SYNONYMS kñeträëäm—of holy places; ca—and; eva—indeed; sarveñäm—of all; yathä—as; käçé—Benares; hi—indeed; anuttamä—unexcelled; tathä—thus; puräëa-vrätänäm—of all the Puräëas; çrémat-bhägavatam—Çrémad-Bhägavatam; dvijäù—O brähmaëas. TRANSLATION O brähmaëas, in the same way that the city of Käçé is unexcelled among holy places, Çrémad-Bhägavatam is supreme among all the Puräëas. SB 12.13.18 TEXT 18 TEXT çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù SYNONYMS çrémat-bhägavatam—Çrémad-Bhägavatam; puräëam—the Puräëa; amalam—perfectly pure; yat—which; vaiñëavänäm—to the Vaiñëavas; priyam—most dear; yasmin—in which; päramahaàsyam—attainable by the topmost devotees; ekam—exclusive; amalam—perfectly pure; jïänam—knowledge; param—supreme; géyate—is sung; tatra—there; jïäna-viräga-bhakti-sahitam—together with knowledge, renunciation and devotion; naiñkarmyam—freedom from all material work; äviñkåtam—is revealed; tat—that; çåëvan—hearing; su-paöhan—properly chanting; vicäraëa-paraù—who is serious about understanding; bhaktyä—with devotion; vimucyet—becomes totally liberated; naraù—a person. TRANSLATION Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated. PURPORT Because Çrémad-Bhägavatam is completely free of contamination by the modes of nature, it is endowed with extraordinary spiritual beauty and is therefore dear to the pure devotees of the Lord. The word päramahaàsyam indicates that even completely liberated souls are eager to hear and narrate Çrémad-Bhägavatam. Those who are trying to be liberated should faithfully serve this literature by hearing and reciting it with faith and devotion. SB 12.13.19 TEXT 19 TEXT kasmai yena vibhäsito ’yam atulo jïäna-pradépaù purä tad-rüpeëa ca näradäya munaye kåñëäya tad-rüpiëä yogéndräya tad-ätmanätha bhagavad-rätäya käruëyatas tac chuddhaà vimalaà viçokam amåtaà satyaà paraà dhémahi SYNONYMS kasmai—unto Brahmä; yena—by whom; vibhäsitaù—thoroughly revealed; ayam—this; atulaù—incomparable; jïäna—of transcendental knowledge; pradépaù—the torchlight; purä—long ago; tat-rüpeëa—in the form of Brahmä; ca—and; näradäya—to Närada; munaye—the great sage; kåñëäya—to Kåñëa-dvaipäyana Vyäsa; tat-rüpiëä—in the form of Närada; yogi-indräya—to the best of yogés, Çukadeva; tat-ätmanä—as Närada; atha—then; bhagavat-rätäya—to Parékñit Mahäräja; käruëyataù—out of mercy; tat—that; çuddham—pure; vimalam—uncontaminated; viçokam—free from misery; amåtam—immortal; satyam—upon the truth; param—supreme; dhémahi—I meditate. TRANSLATION I meditate upon that pure and spotless Supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahmä. Brahmä then spoke it to the sage Närada, who narrated it to Kåñëa-dvaipäyana Vyäsa. Çréla Vyäsa revealed this Bhägavatam to the greatest of sages, Çukadeva Gosvämé, and Çukadeva mercifully spoke it to Mahäräja Parékñit. PURPORT The first verse of Çrémad-Bhägavatam states, satyaà paraà dhémahi—“I meditate upon the Supreme Truth”—and now at the conclusion of this magnificent transcendental literature, the same auspicious sounds are vibrated. The words tad-rüpeëa, tad-rüpiëä and tad-ätmanä in this verse clearly indicate that Lord Kåñëa Himself originally spoke Çrémad-Bhägavatam to Brahmä and then continued to speak this literature through the agency of Närada Muni, Dvaipäyana Vyäsa, Çukadeva Gosvämé and other great sages. In other words, whenever saintly devotees vibrate Çrémad-Bhägavatam, it is to be understood that Lord Kåñëa Himself is speaking the Absolute Truth through the agency of His pure representatives. Anyone who submissively hears this literature from the Lord’s bona fide devotees transcends his conditioned state and becomes qualified to meditate upon the Absolute Truth and serve Him. SB 12.13.20 TEXT 20 TEXT namas tasmai bhagavate väsudeväya säkñiëe ya idam kåpayä kasmai vyäcacakñe mumukñave SYNONYMS namaù—obeisances; tasmai—to Him; bhagavate—the Supreme Personality of Godhead; väsudeväya—Lord Väsudeva; säkñiëe—the supreme witness; yaù—who; idam—this; kåpayä—out of mercy; kasmai—to Brahmä; vyäcacakñe—explained; mumukñave—who was desiring liberation. TRANSLATION We offer our obeisances to the Supreme Personality of Godhead, Lord Väsudeva, the all-pervading witness, who mercifully explained this science to Brahmä when he anxiously desired salvation. SB 12.13.21 TEXT 21 TEXT yogéndräya namas tasmai çukäya brahma-rüpiëe saàsära-sarpa-dañöaà yo viñëu-rätam amümucat SYNONYMS yogi-indräya—to the king of mystics; namaù—obeisances; tasmai—to him; çukaya—Çukadeva Gosvämé; brahma-rüpiëe—who is a personal manifestation of the Absolute Truth; saàsära-sarpa—by the snake of material existence; dañöam—bitten; yaù—who; viñëu-rätam—Parékñit Mahäräja; amümucat—freed. TRANSLATION I offer my humble obeisances to Çré Çukadeva Gosvämé, the best of mystic sages and a personal manifestation of the Absolute Truth. He saved Mahäräja Parékñit, who was bitten by the snake of material existence. PURPORT Süta Gosvämé now offers obeisances to his own spiritual master Çukadeva Gosvämé. Çréla Viçvanätha Cakravarté Öhäkura clarifies that just as Arjuna was placed into material confusion so that Bhagavad-gétä might be spoken, so King Parékñit, a pure, liberated devotee of the Lord, was cursed to die so that Çrémad-Bhägavatam might be spoken. Actually, King Parékñit is viñëu-räta, eternally under the protection of the Lord. Çukadeva Gosvämé liberated the king from his so-called illusion to exhibit the merciful nature of a pure devotee and the enlightening effect of his association. SB 12.13.22 TEXT 22 TEXT bhave bhave yathä bhaktiù pädayos tava jäyate tathä kuruñva deveça näthas tvaà no yataù prabho SYNONYMS bhave bhave—in life after life; yathä—so that; bhaktiù—devotional service; pädayoù—at the lotus feet; tava—of You; jäyate—arises; tathä—so; kuruñva—please do; deva-éça—O Lord of lords; näthaù—the master; tvam—You; naù—our; yataù—because; prabho—O Lord. TRANSLATION O Lord of lords, O master, please grant us pure devotional service at Your lotus feet, life after life. SB 12.13.23 TEXT 23 TEXT näma-saìkértanaà yasya sarva-päpa praëäçanam praëämo duùkha-çamanas taà namämi harià param SYNONYMS näma-saìkértanam—the congregational chanting of the holy name; yasya—of whom; sarva-päpa—all sins; praëäçanam—which destroys; praëämaù—the bowing down; duùkha—misery; çamanaù—which subdues; tam—to Him; namämi—I offer my obeisances; harim—to Lord Hari; param—the Supreme. TRANSLATION I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda to the Twelfth Canto, Thirteenth Chapter, of the Çrémad-Bhägavatam, entitled “The Glories of Çrémad-Bhägavatam.” The Twelfth Canto was completed at Gainesville, Florida, on Sunday, July 18, 1982. END OF THE TWELFTH CANTO CONCLUSION We offer our most respectful obeisances at the lotus feet of His Divine Grace Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré Çrémad Bhaktivedanta Swami Prabhupäda and, by his mercy, to the six Gosvämés of Våndävana, to Lord Caitanya and His eternal associates, to Çré Çré Rädhä-Kåñëa and to the supreme transcendental literature, Çrémad-Bhägavatam. By the causeless mercy of Çréla Prabhupäda we have been able to approach the lotus feet of Çréla Bhaktisiddhänta Sarasvaté Öhäkura, Çréla Jéva Gosvämé, Çréla Viçvanätha Cakravarté Öhäkura, Çréla Çrédhara Svämé, and other great Vaiñëava äcäryas, and by carefully studying their liberated commentaries we have humbly tried to complete the Çrémad-Bhägavatam. We are the insignificant servants of our spiritual master, Çréla Prabhupäda, and by his mercy we have been allowed to serve him through the presentation of Çrémad-Bhägavatam.