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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-III

CHAPTER THREE

The Exposition of Bhagavata

bhagavat-vivritti

01.01.03

nigama-kalpa-taror galitam phalam

shuka-mukhad amrita-drava-samyutam

pibata bhagavatam rasam alayam

muhur aho rasika bhuvi bhavukah

nigama—the Vedic literatures; kalpa-taroh—the desire tree; galitam—fully matured; phalam—fruit; shuka—Shrila Shukadeva Gosvami, the original speaker of Shrimad-Bhagavatam; mukhat—from the lips of; amrta—nectar; drava—semisolid and soft and therefore easily swallowable; samyutam—perfect in all respects; pibata—do relish it; bhagavatam—the book dealing in the science of the eternal relation with the Lord; rasam—juice (that which is relishable); alayam—until liberation, or even in a liberated condition; muhuh—always; aho—O; rasikah—those who are full in the knowledge of mellows; bhuvi—on the earth; bhavukah—expert and thoughtful.

 

O expert and thoughtful men, relish Shrimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Shri Shukadeva Gosvami. Therefore, this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

12.13.18 Suta Gosvami to Shaunaka Rishi

shrimad-bhagavatam puranam amalam yad vaishnavanam priyam

yasmin paramahamsyam ekam amalam jnanam param giyate

tatra jnana-viraga-bhakti-sahitam naishkarmyam aviskritam

tac chrinvan su-pathan vicarana-paro bhaktya vimucyen narah

shrimat-bhagavatam—Shrimad-Bhagavatam; puranam—the Purana; amalam—perfectly pure; yat—which; vaishnavanam—to the Vaishnavas; priyam—most dear; yasmin—in which; paramahamsyam—attainable by the topmost devotees; ekam—exclusive; amalam—perfectly pure; jnanam—knowledge; param—supreme; giyate—is sung; tatra—there; jnana-viraga-bhakti-sahitam—together with knowledge, renunciation and devotion; naishkarmyam—freedom from all material work; avishkritam—is revealed; tat—that; shrinvan—hearing; su-pathan—properly chanting; vicarana-parah—who is serious about understanding; bhaktya—with devotion; vimucyet—becomes totally liberated; narah—a person.

Shrimad-Bhagavatam is the spotless Purana. It is most dear to the Vaishnavas because it describes the pure and supreme knowledge of the paramahamsas. This Bhagavatam 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 Shrimad-Bhagavatam, who properly hears and chants it with devotion, becomes completely liberated.

12.13.19 Suta Gosvami to Shaunaka Rishi

kasmai yena vibhasito ’yam atulo jnana-pradipah pura

tad-rupena ca naradaya munaye krishnaya tad-rupina

yogindraya tad-atmanatha bhagavad-rataya karunyatas

tac chuddham vimalam vishokam amritam satyam param dhimahi

kasmai—unto Brahma; yena—by whom; vibhasitah—thoroughly revealed; ayam—this; atulah—incomparable; jnana—of transcendental knowledge; pradipah—the torchlight; pura—long ago; tat-rupena—in the form of Brahma; ca—and; naradaya—to Narada; munaye—the great sage; krishnaya—to Krishna-dvaipayana Vyasa; tat-rupina—in the form of Narada; yogi-indraya—to the best of yogis, Shukadeva; tat-atmana—as Narada; atha—then; bhagavat-rataya—to Parikshit Maharaja; karunyatah—out of mercy; tat—that; shuddham—pure; vimalam—uncontaminated; vishokam—free from misery; amritam—immortal; satyam—upon the truth; param—supreme; dhimahi—I meditate.

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 Brahma. Brahma then spoke it to the sage Narada, who narrated it to Krishna Dvaipayana Vyasa. Shrila Vyasa revealed this Bhagavatam to the greatest of sages, Shukadeva Gosvami, and Shukadeva Gosvami mercifully spoke it to Maharaja Parikshit.

12.13.15?.

Sarva-vedanta-saram hi

shri-bhagavatam ishyate

tad-rasamrita-triptasya

nanyatra syad ratih kvacit

sarva-vedanta—of all Vedanta philosophy; saram—the essence; hi—indeed; shri-bhagavatam—Shrimad-Bhagavatam; ishyate—is said to be; tat—of it; rasa-amrita—by the nectarean taste; triptasya—for one who is satisfied; na—not; anyatra—elsewhere; syat—there is; ratih—attraction; kvacit—ever.

Shrimad-Bhagavatam is declared to be the essence of all Vedanta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.

12.13.11 Suta Gosvami to Shaunaka Rishi

adi-madhyavasaneshu

vairagyakhyana-samyutam

hari-lila-katha-vrata-

mritanandita-sat-suram

adi—in the beginning; madhya—the middle; avasaneshu—and the end; vairagya—concerning renunciation of material things; akhyana—with narrations; samyutam—full; hari-lila—of the pastimes of Lord Hari; katha-vrata—of the many discussions; amrita—by the nectar; anandita—in which are made ecstatic; sat-suram—the saintly devotees and demigods

From beginning to end, the Shrimad-Bhagavatam 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.

12.13.12 Suta Gosvami to Shaunaka Rishi

sarva-vedanta-saram yad

brahmatmaikatva-lakshanam

vastv advitiyam tan-nishtham

kaivalyaika-prayojanam

sarva-vedanta—of all the Vedanta; saram—the essence; yat—which; brahma—the Absolute Truth; atma-ekatva—in terms of nondifference from the spirit soul; lakshanam—characterized; vastu—the reality; advitiyam—one without a second; tat-nishtham—having that as its prime subject matter; kaivalya—exclusive devotional service; eka—the only; prayojanam—ultimate goal.

This Bhagavatam is the essence of all Vedanta 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. <incl?>

12.12.06-11 Suta Gosvami to Shaunaka Rishi

prayopavesho rajarsher

vipra-shapat parikshitah

shukasya brahmarshabhasya

samvadash ca parikshitah

praya-upaveshah—the fast until death; raja-risheh—of the sage among kings; vipra-shapat—because of the curse of the brahmana’s son; parikshitah—of King Parikshit; shukasya—of Shukadeva; brahma-rishabhasya—the best of brahmanas; samvadah—the conversation; ca—and; parikshitah—with Parikshit.

Also described are saintly King Parikshit's sitting down to fast until death in response to the curse of a brahmana's son, and the conversations between Parikshit and Shukadeva Gosvami, who the best of all brahmanas. (6)

 

yoga-dharanayotkrantih

samvado naradajayoh

avataranugitam ca

sargah pradhaniko ’gratah

yoga-dharanaya—by fixed meditation in yoga; utkrantih—the attainment of liberation at the time of passing away; samvadah—the conversation; narada-ajayoh—between Narada and Brahma; avatara-anugitam—the listing of the incarnations of the Supreme Lord; ca—and; sargah—the process of creation; pradhanikah—from the unmanifest material nature; agratah—in progressive order.

The Bhagavatam explains how one can attain liberation at the time of death by practicing fixed meditation in yoga. It also contains a discussion between Narada and Brahma, 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. (7)

 

viduroddhava-samvadah

kshattri-maitreyayos tatah

purana-samhita-prashno

maha-purusha-samsthitih

vidura-uddhava—between Vidura and Uddhava; samvadah—the discussion; kshattri-maitreyayoh—between Vidura and Maitreya; tatah—then; purana-samhita—concerning this Puranic compilation; prashnah—inquiries; maha-purusha—within the Supreme Personality of Godhead; samsthitih—the winding up of creation.

This scripture also relates the discussions Vidura had with Uddhava and with Maitreya, inquiries about the subject matter of this Purana, and the winding up of creation within the body of the Supreme Lord at the time of annihilation. (8)

 

tatah prakritikah sargah

sapta vaikritikash ca ye

tato brahmanda-sambhutir

vairajah purusho yatah

tatah—then; prakritikah—from material nature; sargah—the creation; sapta—the seven; vaikritikah—stages of creation derived by transformation; ca—and; ye—which; tatah—then; brahma-anda—of the universal egg; sambhutih—the construction; vairajah purushah—the universal form of the Lord; yatah—from which.

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. (9)

 

kalasya sthula-sukshmasya

gatih padma-samudbhavah

bhuva uddharane ’mbhodher

hiranyaksha-vadho yatha

kalasya—of time; sthula-sukshmasya—gross and subtle; gatih—the movement; padma—of the lotus; samudbhavah—the generation; bhuvah—of the earth; uddharane—in connection with the deliverance; ambhodheh—from the ocean; hiranyaksha-vadhah—the killing of the demon Hiranyaksha; yatha—as it occurred.

Other topics include the subtle and gross movements of time, the generation of the lotus from the navel of Garbhodakashayi Vishnu, and the killing of the demon Hiranyaksha when the earth was delivered from the Garbhodaka ocean. (10)

 

urdhva-tiryag-avak-sargo

rudra-sargas tathaiva ca

ardha-narishvarasyatha

yatah svayambhuvo manuh

urdhva—of the higher species, the demigods; tiryak—of the animals; avak—and of lower species; sargah—the creation; rudra—of Lord.Shiva; sargah—the creation; tatha—and; eva—indeed; ca—also; ardha-nari—as a half man, half woman; ishvarasya—of the lord; atha—then; yatah—from whom; svayambhuvah manuh—Svayambhuva Manu.

The Bhagavatam also describes the creation of demigods, animals and demoniac species of life; the birth of Lord Rudra; and the appearance of Svayambhuva Manu from the half-man, half- woman Ishvara. (11)

12.12.12-27 Suta Gosvami to Shaunaka Rishi

shatarupa ca ya strinam

adya prakritir uttama

santano dharma-patninam

kardamasya prajapateh

shatarupa—Shatarupa; ca—and; ya—who; strinam—of women; adya—the first; prakritih—the consort; uttama—best; santanah—the progeny; dharma-patninam—of the pious wives; kardamasya—of the sage Kardama; prajapateh—the progenitor.

Also related are the appearance of the first woman, Satarupa, who was the excellent consort of Manu, and the offspring of the pious wives of Prajapati Kardama. (12)

 

avataro bhagavatah

kapilasya mahatmanah

devahutyash ca samvadah

kapilena ca dhimata

avatarah—the descent; bhagavatah—of the Supreme Personality of Godhead; kapilasya—Lord Kapila; maha-atmanah—the Supreme Soul; devahutyah—of Devahuti; ca—and; samvadah—the conversation; kapilena—with Lord Kapila; ca—and; dhi-mata—the intelligent.

The Bhagavatam 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, Devahuti.(13)

 

nava-brahma-samutpattir

daksha-yajna-vinashanam

dhruvasya caritam pashcat

prithoh pracinabarhishah

naradasya ca samvadas

tatah praiyavratam dvijah

nabhes tato ’nucaritam

rishabhasya bharatasya ca

nava-brahma—of the nine brahmanas (the sons of Lord Brahma, headed by Marici); samutpattih—the descendants; daksha-yajna—of the sacrifice performed by Daksha; vinashanam—the destruction; dhruvasya—of Dhruva Maharaja; caritam—the history; pashcat—then; prithoh—of King Prithu; pracinabarhishah—of Pracinabarhi; naradasya—with Narada Muni; ca—and; samvadah—his conversation; tatah—then; praiyavratam—the story of Maharaja Priyavrata; dvijah—O brahmanas; nabheh—of Nabhi; tatah—then; anucaritam—the life story; rishabhasya—of Lord Rishabha; bharatasya—of Bharata Maharaja; ca—and.

Also described are the progeny of the nine great brahmanas, the destruction of Daksha’s sacrifice, and the history of Dhruva Maharaja, followed by the histories of King Prithu and King Pracinabarhi, the discussion between Pracinabarhi and Narada, and the life of Maharaja Priyavrata. Then, O brahmanas, the Bhagavatam tells of the character and activities of King Nabhi, Lord Rishabha and King Bharata. (14-15)

 

dvipa-varsha-samudranam

giri-nady-upavarnanam

jyotish-cakrasya samsthanam

patala-naraka-sthitih

dvipa-varsha-samudranam—of the continents, great islands and oceans; giri-nadi—of the mountains and rivers; upavarnanam—the detailed description; jyotih-cakrasya—of the celestial sphere; samsthanam—the arrangement; patala—of the subterranean regions; naraka—and of hell; sthitih—the situation.

The Bhagavatam 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.(16)

 

daksha-janma pracetobhyas

tat-putrinam ca santatih

yato devasura-naras

tiryan-naga-khagadayah

daksha-janma—the birth of Daksha; pracetobhyah—from the Pracetas; tat-putrinam—of his daughters; ca—and; santatih—the progeny; yatah—from which; deva-asura-narah—the demigods, demons and human beings; tiryak-naga-khaga-adayah—the animals, serpents, birds and other species.

The rebirth of Prajapati Daksha as the son of the Pracetas, and the progeny of Daksha’s daughters, who initiated the races of demigods, demons, human beings, animals, serpents, birds and so on—all this is described.(17)

 

tvashtrasya janma-nidhanam

putrayosh ca diter dvijah

daityeshvarasya caritam

prahradasya mahatmanah

tvashtrasya—of the son of Tvashta (Vritra); janma-nidhanam—the birth and death; putrayoh—of the two sons, Hiranyaksha and Hiranyakashipu; ca—and; diteh—of Diti; dvijah—O brahmanas; daitya-ishvarasya—of the greatest of the Daityas; caritam—the history; prahradasya—of Prahlada; maha-atmanah—the great soul.

O brahmanas, also recounted are the births and deaths of Vritrasura and of Diti’s sons Hiranyaksha and Hiranyakashipu, as well as the history of the greatest of Diti’s descendants, the exalted soul Prahlada.(18)

 

manv-antaranukathanam

gajendrasya vimokshanam

manv-antaravatarash ca

vishnor hayashiradayah

manu-antara—of reigns of the various Manus; anukathanam—the detailed description; gaya-indrasya—of the king of the elephants; vimokshanam—the liberation; manu-antara-avatarah—the particular incarnations of the Supreme Personality of Godhead in each manv-antara; ca—and; vishnoh—of Lord Vishnu; hayashira-adayah—such as Lord Hayashirsha.

The reign of each Manu, the liberation of Gajendra, and the special incarnations of Lord Vishnu in each manv-antara, such as Lord Hayashirsha, are described as well.(19)

 

kaurmam matsyam narasimham

vamanam ca jagat-pateh

kshiroda-mathanam tadvad

amritarthe divaukasam

kaurmam—the incarnation as a tortoise; matsyam—as a fish; narasimham—as a man-lion; vamanam—as a dwarf; ca—and; jagat-pateh—of the Lord of the universe; kshira-uda—of the ocean of milk; mathanam—the churning; tadvat—thus; amrita-arthe—for the sake of nectar; diva-okasam—on the part of the inhabitants of heaven.

The Bhagavatam also tells of the appearances of the Lord of the universe as Kurma, Matsya, Narasimha and Vamana, and of the demigods’ churning of the milk ocean to obtain nectar.(20)

 

 

devasura-maha-yuddham

raja-vamshanukirtanam

ikshvaku-janma tad-vamshah

sudyumnasya mahatmanah

deva-asura—of the demigods and demons; maha-yuddham—the great war; raja-vamsha—of the dynasties of kings; anukirtanam—the reciting in sequence; ikshvaku-janma—the birth of Ikshvaku; tat-vamshah—his dynasty; sudyamnasya—(and the dynasty) of Sudyumna; maha-atmanah—the great soul.

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 Ikshvaku’s birth, his dynasty and the dynasty of the pious Sudyumna—all are presented within this literature.(21)

 

ilopakhyanam atroktam

taropakhyanam eva ca

surya-vamshanukathanam

shashadadya nrigadayah

ila-upakhyanam—the history of Ila; acra—herein; uktam—is spoken; tara-upakhyanam—the history of Tara; eva—indeed; ca—also; surya-vamsha—of the dynasty of the sun-god; anukathanam—the narration; shashada-adyah—Shashada and others; nriga-adayah—Nriga and others.

Also related are the histories of Ila and Tara, and the description of the descendants of the sun-god, including such kings as Shashada and Nriga.(22)

 

saukanyam catha sharyateh

kakutsthasya ca dhimatah

khatvangasya ca mandhatuh

saubhareh sagarasya ca

saukanyam—the story of Sukanya; ca—and; atha—then; sharyateh—that of Sharyati; kakutsthasya—of Kakutstha; ca—and; dhi-matah—who was an intelligent king; khatvangasya—of Khatvanga; ca—and; mandhatuh—of Mandhata; saubhareh—of Saubhari; sagarasya—of Sagara; ca—and.

The histories of Sukanya, Sharyati, the intelligent Kakutstha, Khatvanga, Mandhata, Saubhari and Sagara are narrated.(23)

 

ramasya koshalendrasya

caritam kilbishapaham

nimer anga-parityago

janakanam ca sambhavah

ramasya—of Lord Ramacandra; koshala-indrasya—the King of Koshala; caritam—the pastimes; kilbisha-apaham—which drive away all sins; nimeh—of King Nimi; anga-parityagah—the giving up of his body; janakanam—of the descendants of Janaka; ca—and; sambhavah—the appearance.

The Bhagavatam narrates the sanctifying pastimes of Lord Ramacandra, 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.(24)

 

ramasya bhargavendrasya

nihkshatrii-karanam bhuvah

ailasya soma-vamshasya

yayater nahushasya ca

daushmanter bharatasyapi

shantanos tat-sutasya ca

yayater jyeshtha-putrasya

yador vamsho ’nukirtitah

ramasya—by Lord Parashurama; bhargava-indrasya—the greatest of the descendants of Bhrigu Muni; nihkshatri-karanam—the elimination of all the kshatriyas; bhuvah—of the earth; ailasya—of Maharaja Aila; soma-vamshasya—of the dynasty of the moon-god; yayateh—of Yayati; nahushasya—of Nahusha; ca—and; daushmanteh—of the son of Dushmanta; bharatasya—Bharata; api—also; shantanoh—of King Shantanu; tat—his; sutasya—of the son, Bhishma; ca—and; yayateh—of Yayati; jyeshtha-putrasya—of the eldest son; yadoh—Yadu; vamshah—the dynasty; anu-kirtitah—is glorified.

The Shrimad-Bhagavatam describes how Lord Parashurama, the greatest descendant of Bhrigu, annihilated all the kshatriyas 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, Yayati, Nahusha, Dushmanta’s son Bharata, Shantanu and Shantanu’s son Bhishma. Also described is the great dynasty founded by King Yadu, the eldest son of Yayati.(25-26)

 

yatravatirino bhagavan

krishnakhyo jagad-ishvarah

vasudeva-grihe janma

tato vriddhish ca gokule

yatra—in which dynasty; avatirnah—descended; bhagavan—the Supreme Personality of Godhead; krishna-akhyah—known as Krishna; jagat-ishvarah—the Lord of the universe; vasudeva-grihe—in the home of Vasudeva; janma—His birth; tatah—subsequently; vriddhih—His growing up; ca—and; gokule—in Gokula.

How Shri Krishna, 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.(27)

12.12.28-44 Suta Gosvami to Shaunaka Rishi

tasya karmany aparani

kirtitany asura-dvishah

putanasu-payah-panam

shakatoccatanam shishoh

trinavartasya nishpeshas

tathaiva baka-vatsayoh

aghasura-vadho dhatra

vatsa-palavaguhanam

tasya—His; karmani—activities; aparani—innumerable; kirtitani—are glorified; asura-dvishah—of the enemy of the demons; putana—of the witch Putana; asu—along with her life air; payah—of the milk; panam—the drinking; shakata—of the cart; uccatanam—the breaking; shishoh—by the child; trinavartasya—of Trinavarta; nishpeshah—the trampling; tatha—and; eva—indeed; baka-vatsayoh—of the demons named Baka and Vatsa; agha-asura—of the demon Agha; vadhah—the killing; dhatra—by Lord Brahma; vatsa-pala—of the calves and cowherd boys; avaguhanam—the hiding away.

Also glorified are the innumerable pastimes of Shri Krishna, the enemy of the demons, including His childhood pastimes of sucking out Putana’s life air along with her breast-milk, breaking the cart, trampling down Trinavarta, killing Bakasura, Vatsasura and Aghasura, and the pastimes He enacted when Lord Brahma hid His calves and cowherd boyfriends in a cave.(28-29)

 

dhenukasya saha-bhratuh

pralambasya ca sankshayah

gopanam ca paritranam

davagneh parisarpatah

dhenukasya—of Dhenuka; saha-bhratuh—along with his companions; pralambasya—of Pralamba; ca—and; sankshayah—the destruction; gopanam—of the cowherd boys; ca—and; paritranam—the saving; dava-agneh—from the forest fire; parisarpatah—which was encircling.

The Shrimad-Bhagavatam tells how Lord Krishna and Lord Balarama killed the demon Dhenukasura and his companions, how Lord Balarama destroyed Pralambasura, and also how Krishna saved the cowherd boys from a raging forest fire that had encircled them.(30)

 

damanam kaliyasyaher

mahaher nanda-mokshanam

vrata-carya tu kanyanam

yatra tushto ’cyuto vrataih

prasado yajna-patnibhyo

vipranam canutapanam

govardhanoddharanam ca

shakrasya surabher atha

yajnabhishekah krishnasya

stribhih krida ca ratrishu

shankhacudasya durbuddher

vadho ’rishtasya keshinah

damanam—the subduing; kaliyasya—of Kaliya; aheh—the snake; maha-aheh—from the great serpent; nanda-mokshanam—the rescue of Maharaja Nanda; vrata-carya—the execution of austere vows; tu—and; kanyanam—of the gopis; yatra—by which; tushtah—became satisfied; acyutah—Lord Krishna; vrataih—with their vows; prasadah—the mercy; yajna-patnibhyah—to the wives of the brahmanas performing Vedic sacrifices; vipranam—of the brahmana husbands; ca—and; anutapanam—the experience of remorse; govardhana-uddharanam—the lifting of Govardhana Hill; ca—and; shakrasya—by Indra; surabheh—along with the Surabhi cow; atha—then; yajna-abhishekah—the worship and ritual bathing; krishnasya—of Lord Krishna; stribhih—together with the women; krida—the sporting; ca—and; ratrishu—in the nights; shankhacudasya—of the demon Shankhacuda; durbuddheh—who was foolish; vadhah—the killing; arishtasya—of Arishta; keshinah—of Keshi.

The chastisement of the serpent Kaliya; the rescue of Nanda Maharaja from a great snake; the severe vows performed by the young gopis, who thus satisfied Lord Krishna; the mercy He showed the wives of the Vedic brahmanas, who felt remorse; the lifting of Govardhana Hill followed by the worship and bathing ceremony performed by Indra and the Surabhi cow; Lord Krishna’s nocturnal pastimes with the cowherd girls; and the killing of the foolish demons Shankhacuda, Arishta and Keshi—all these pastimes are elaborately recounted.(31-33)

 

akruragamanam pashcat

prasthanam rama-krishnayoh

vraja-strinam vilapash ca

mathuralokanam tatah

akrura—of Akrura; agamanam—the coming; pashcat—after that; prasthanam—the departure; rama-krishnayoh—of Lord Balarama and Lord Krishna; vraja-strinam—of the women of Vrindavana; vilapah—the lamentation; ca—and; mathura-alokanam—the seeing of Mathura; tatah—then.

The Bhagavatam describes the arrival of Akrura, the subsequent departure of Krishna and Balarama, the lamentation of the gopis and the touring of Mathura.(34)

 

gaja-mushtika-canura-

kamsadinam tatha vadhah

mritasyanayanam sunoh

punah sandipaner guroh

gaja—of the elephant Kuvalayapida; mushtika-canura—of the wrestlers Mushtika and Canura; kamsa—of Kamsa; adinam—and of others; tatha—also; vadhah—the killing; mritasya—who had died; anayanam—the bringing back; sunoh—of the son; punah—again; sandipaneh—of Sandipani; guroh—their spiritual master.

Also narrated are how Krishna and Balarama killed the elephant Kuvalayapida, the wrestlers Mushtika and Canura, and Kamsa and other demons, as well as how Krishna brought back the dead son of His spiritual master, Sandipani Muni.(35)

 

mathurayam nivasata

yadu-cakrasya yat priyam

kritam uddhava-ramabhyam

yutena harina dvijah

mathurayam—in Mathura; nivasata—by Him who was residing; yadu-cakrasya—for the circle of Yadus; yat—which; priyam—gratifying; kritam—was done; uddhava-ramabhyam—with Uddhava and Balarama; yutena—joined; harina—by Lord Hari; dvijah—O brahmanas.

Then, O brahmanas, this scripture recounts how Lord Hari, while residing in Mathura in the company of Uddhava and Balarama, performed pastimes for the satisfaction of the Yadu dynasty.(36)

 

jarasandha-samanita-

sainyasya bahusho vadhah

ghatanam yavanendrasya

kushasthalya niveshanam

jarasandha—bv King Jarasandha; samanita—assembled; sainyasya—of the army; bahushah—many times; vadhah—the annihilation; ghatanam—the killing; yavana-indrasya—of the king of the barbarians; kushasthalyah—of Dvaraka; niveshanam—the founding.

Also described are the annihilation of each of the many armies brought by Jarasandha, the killing of the barbarian king Kalayavana and the establishment of Dvaraka City.(37)

 

adanam parijatasya

sudharmayah suralayat

rukminya haranam yuddhe

pramathya dvishato hareh

adanam—the receiving; parijatasya—of the parijata tree; sudharmayah—of the Sudharma assembly hall; sura-alayat—from the abode of the demigods; rukminyah—of Rukmini; haranam—the kidnapping; yuddhe—in battle; pramathya—defeating; dvishatah—His rivals; hareh—by Lord Hari.

This work also describes how Lord Krishna brought from heaven the parijata tree and the Sudharma assembly hall, and how He kidnapped Rukmini by defeating all His rivals in battle.(38)

 

harasya jrimbhanam yuddhe

banasya bhuja-krintanam

pragjyotisha-patim hatva

kanyanam haranam ca yat

harasya—of Lord Shiva; jrimbhanam—the forced yawning; yuddhe—in battle; banasya—of Bana; bhuja—of the arms; krintanam—the cutting,; pragjyotisha-patim—the master of the city Pragjyotisha; hatva—killing; kanyanam—of the unmarried virgins; haranam—the removal; ca—and; yat—which.

Also narrated are how Lord Krishna, in the battle with Banasura, defeated Lord Shiva by making him yawn, how the Lord cut off Banasura’s arms, and how He killed the master of Pragjyotishapura and then rescued the young princesses held captive in that city.(39)

caidya-paundraka-shalvanam

dantavakrasya durmateh

shambaro dvividah pitho

murah pancajanadayah

mahatmyam ca vadhas tesham

varanasyash ca dahanam

bharavataranam bhumer

nimitti-kritya pandavan

caidya—of the King of Cedi, Shishupala; paundraka—of Paundraka; shalvanam—and of Shalva; dantavakrasya—of Dantavakra; durmateh—the foolish; shambarah dvividah pithah—the demons Shambara, Dvivida and Pitha; murah pancajana-adayah—Mura, Pancajana and others; mahatmyam—the prowess; ca—and; vadhah—the death; tesham—of these; varanasyah—of the holy city of Benares; ca—and; dahanam—the burning; bhara—of the burden; avataranam—the reduction; bhumeh—of the earth; nimitti-kritya—making the apparent cause; pandavan—the sons of Pandu.

There are descriptions of the powers and the deaths of the King of Cedi, Paundraka, Shalva, the foolish Dantavakra, Shambara, Dvivida, Pitha, Mura, Pancajana and other demons, along with a description of how Varanasi was burned to the ground. The Bhagavatam also recounts how Lord Krishna relieved the earth’s burden by engaging the Pandavas in the Battle of Kurukshetra.(40-41)

 

vipra-shapapadeshena

samharah sva-kulasya ca

uddhavasya ca samvado

vasudevasya cadbhutah

yatratma-vidya hy akhila

prokta dharma-vinirnayah

tato martya-parityaga

atma-yoganubhavatah

vipra-shapa—of the curse by the brahmanas; apadeshena—on the pretext; samharah—the withdrawal; sva-kulasya—of His own family; ca—and; uddhavasya—with Uddhava; ca—and; samvadah—the discussion; vasudevasya—of Vasudeva (with Narada); ca—and; adbhutah—wonderful; yatra—in which; atma-vidya—the science of the self; hi—indeed; akhila—completely; prokta—was spoken; dharma-vinirnayah—the ascertainment of the principles of religion; tatah—then; martya—of the mortal world; parityagah—the giving up; atma-yoga—of His personal mystic power; anubhavatah—on the strength.

How the Lord withdrew His own dynasty on the pretext of the brahmanas’ curse; Vasudeva’s conversation with Narada; the extraordinary conversation between Uddhava and Krishna, which reveals the science of the self in complete detail and elucidates the religious principles of human society; and then how Lord Krishna gave up this mortal world by His own mystic power—the Bhagavatam narrates all these events.(42-43)

 

yuga-lakshana-vrittish ca

kalau nRinam upaplavah

catur-vidhash ca pralaya

utpattis tri-vidha tatha

yuga—of the different ages; lakshana—the characteristics; vrittih—and the corresponding activities; ca—also; kalau—in the present age of Kali; nRinam—of men; upaplavah—the total disturbance; catuh-vidhah—fourfold; ca—and; pralayah—the process of annihilation; utpattih—creation; tri-vidha—of three kinds; tatha—and.

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.(44)

12.12.45 Suta Gosvami to Shaunaka Rishi

deha-tyagash ca rajarsher

vishnu-ratasya dhimatah

shakha-pranayanam risher

markandeyasya sat-katha

maha-purusha-vinyasah

suryasya jagad-atmanah

deha-tyagah—the relinquishing of his body; ca—and; raja-risheh—by the saintly king; vishnu-ratasya—Parikshit; dhi-matah—the intelligent; shakha—of the branches of the Vedas; pranayanam—the dissemination; risheh—from the great sage Vyasadeva; markandeyasya—of Markandeya Rishi; sat-katha—the pious narration; maha-purusha—of the universal form of the Lord; vinyasah—the detailed arrangement; suryasya—of the sun; jagat-atmanah—who is the soul of the universe.

There are also an account of the passing away of the wise and saintly King Vishnurata [Parikshit], an explanation of how Shrila Vyasadeva disseminated the branches of the Vedas, a pious narration concerning Markandeya Rishi, and a description of the detailed arrangement of the Lord's universal form and His form as the sun, the soul of the universe.

12.12.47 Suta Gosvami to Shaunaka Rishi

patitah skhalitash cartah

kshuttva va vivasho grinan

haraye nama ity uccair

mucyate sarva-patakat

patitah—falling; skhalitah—tripping; ca—and; artah—feeling pain; kshuttva—sneezing; va—or; vivashah—involuntarily; grinan—chanting; haraye namah—"obeisances to Lord Hari"; iti—thus; uccaih—loudly; mucyate—one is freed; sarva-patakat—from all sinful reactions.

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.

12.12.50-52 Suta Gosvami to Shaunaka Rishi

tad eva ramyam ruciram navam navam

tad eva shashvan manaso mahotsavam

tad eva shokarnava-shoshanam nrinam

yad uttamahshloka-yasho ’nugiyate

tat—that; eva—indeed; ramyam—attractive; ruciram—palatable; navam navam—newer and newer; tat—that; eva—indeed; shashvat—constantly; manasah—for the mind; maha-utsavam—a great festival; tat—that; eva—indeed; shoka-arnava—the ocean of misery; shoshanam—that which dries; nRinam—for all persons; yat—in which; uttamahshloka—of the all-famous Supreme Personality of Godhead; yashah—the glories; anugiyate—are sung.

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.(50)

 

na yad vacash citra-padam harer yasho

jagat-pavitram pragrinita karhicit

tad dhvanksha-tiritham na tu hamsa-sevitam

yatracyutas tatra hi sadhavo ’malah

na—not; yat—which; vacah—vocabulary; citra-padam—decorative words; hareh—of the Lord; yashah—the glories; jagat—the universe; pavitram—sanctifying; pragrinita—describe; karhicit—ever; tat—that; dhvanksha—of the crows; tirtham—a place of pilgrimage; na—not; tu—on the other hand; hamsa—by saintly persons situated in knowledge; sevitam—served; yatra—in which; acyutah—Lord Acyuta (is described); tatra—there; hi—alone; sadhavah—the saints; amalah—who are pure.

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.(51)

 

tad vag-visargo janatagha-samplavo

yasmin prati-shlokam abaddhavaty api

namany anantasya yasho ’nkitani yat

shrinvanti gayanti grinanti sadhavah

tat—that; vak—vocabulary; visargah—creation; janata—of the people in general; agha—of the sins; samplavah—a revolution; yasmin—in which; prati-shlokam—each and every stanza; abaddhavati—is irregularly composed; api—although; namani—the transcendental names, etc; anantasya—of the unlimited Lord; yashah—the glories; ankitani—depicted; yat—which; shrinvanti—do hear; gayanti—do sing; grinanti—do accept; sadhavah—the purified men who are honest.

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.(52)

12.12.55 Suta Gosvami to Shaunaka Rishi

avismritih krishna-padaravindayoh

kshinoty abhadrani ca sham tanoti

sattvasya shuddhim paramatma-bhaktim

jnanam ca vijnana-viraga-yuktam

avismritih—remembrance; krishna-pada-aravindayoh—of Lord Krishna’s lotus feet; kshinoti—destroys; abhadrani—everything inauspicious; ca—and; sham—good fortune; tanoti—expands; sattvasya—of the heart; shuddhim—the purification; parama-atma—for the Supreme Soul; bhaktim—devotion; jnanam—knowledge; ca—and; vijnana—with direct realization; viraga—and detachment; yuktam—endowed.

Remembrance of Lord Krishna'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.

12.12.59 Suta Gosvami to Shaunaka Rishi

ya etat shravayen nityam

yama-kshanam ananya-dhih

shlokam ekam tad-ardham va

padam padardham eva va

shraddhavan yo ’nushrinuyat

punaty atmanam eva sah

yah—who; etat—this; shravayet—makes others hear; nityam—always; yama-kshanam—every hour and every minute; ananya-dhih—with undeviated attention; shlokam—verse; ekam—one; tat-ardham—half of that; va—or; padam—a single line; pada-ardham—half a line; eva—indeed; va—or; shraddha-van—with faith; yah—who; anushrinuyat—hears from the proper source; punati—purifies; atmanam—his very self; eva—indeed; sah—he.

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.

12.12.65 Suta Gosvami to Shaunaka Rishi

vipro ’dhityapnuyat prajnam

rajanyodadhi-mekhalam

vaishyo nidhi-patitvam ca

shudrah shudhyeta patakat

viprah—a brahmana; adhitya—studying; apnuyat—achieves; prajnam—intelligence in devotional service; rajanya—a king; udadhi-mekhalam—(the earth) bounded by the seas; vaishyah—a businessman; nidhi—of treasures; patitvam—lordship; ca—and; shudrah—a worker; shudhyeta—becomes purified; patakat—from sinful reactions.

A brahmana who studies the Shrimad-Bhagavatam achieves firm intelligence in devotional service, a king who studies it gains sovereignty over the earth, a vaishya acquires great treasure and a shudra is freed from sinful reactions.

12.12.68 Suta Gosvami to Shaunaka Rishi

upacita-nava-shaktibhih sva atmany

uparacita-sthira-jangamalayaya

bhagavata upalabdhi-matra-dhamne

sura-rishabhaya namah sanatanaya

upacita—fully developed; nava-shaktibhih—by His nine energies (prakriti, purusha, mahat, false ego and the five subtle forms of perception); sve atmani—within Himself; uparacita—arranged in proximity; sthira jangama—of both the nonmoving and the moving living beings; alayaya—the abode; bhagavate—to the Supreme Personality of Godhead; upalabhdhi-matra—pure consciousness; dhamne—whose manifestation; sura—of deities; rishabhaya—the chief; namah—my obeisances; sanatanaya—to the eternal Lord.

I offer my obeisances to the Supreme Personality of Godhead, who is the eternal Lord and 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.

12.12.69 Suta Gosvami to Shaunaka Rishi

sva-sukha-nibhrita-cetas tad-vyudastanya-bhavo

’py ajita-rucira-lilakrishta-saras tadiyam

vyatanuta kripaya yas tattva-dipam puranam

tam akhila-vrijina-ghnam vyasa-sunum nato ’smi

sva-sukha—in the happiness of the self; nibhrita—solitary; cetah—whose consciousness; tat—because of that; vyudasta—given up; anya-bhavah—any other type of consciousness; api—although; ajita—of Shri Krishna, the unconquerable Lord; rucira—pleasing; lila—by the pastimes; akrishta—attracted; sarah—whose heart; tadiyam—consisting of the activities of the Lord; vyatanuta—spread, manifested; kripaya—mercifully; yah—who; tattva-dipam—the bright light of the Absolute Truth; puranam—the Purana (Shrimad-Bhagavatam); tam—unto Him; akhila-vrijina-ghnam—defeating everything inauspicious; vyasa-sunum—son of Vyasadeva; natah asmi—I offer my obeisances.

Let me offer my respectful obeisances unto my spiritual master, the son of Vyasadeva, Shukadeva Gosvami. 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 Shri Krishna. He therefore mercifully spoke this supreme Purana, Shrimad-Bhagavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. (69)

12.03.14 Shukadeva Gosvami to Maharaja Parikshit

katha imas te kathita mahiyasam

vitaya lokeshu yashah pareyusham

vijnana-vairagya-vivakshaya vibho

vaco-vibhutir na tu paramarthyam

kathah—the narrations; imah—these; te—unto you; kathitah—have been spoken; mahiyasam—of great kings; vitaya—spreading; lokeshu—throughout all the worlds; yashah—their fame; pareyusham—who have departed; vijnana—transcendental knowledge; vairagya—and renunciation; vivakshaya—with the desire for teaching; vibho—O mighty Parikshit; vacah—of words; vibhutih—the decoration; na—not; tu—but; parama-arthyam—of the most essential purport.

Shukadeva Gosvami said: O mighty Parikshit, 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.

12.03.15 Shukadeva Gosvami to Maharaja Parisksit

yas tuttamah-shloka-gunanuvadah

sangiyate ’bhikshnam amangala-ghnah

tam eva nityam shrinuyad abhikshnam

krishne ’malam bhaktim abhipsamanah

yah—which; tu—on the other hand; uttamah-shloka—of the Supreme Personality of Godhead, who is praised in transcendental verses; guna—of the qualities; anuvadah—the recounting; sangiyate—is sung; abhikshnam—always; amangala-ghnah—which destroys everything inauspicious; tam—that; eva—indeed; nityam—regularly; shrinuyat—one should hear; abhikshnam—constantly; krishne—unto Lord Krishna; amalam—untainted; bhaktim—devotional service; abhipsamanah—he who desires.

The person who desires pure devotional service to Lord Krishna should hear the narrations of Lord Uttamashloka'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.