Loading ...
Sorry, an error occurred while loading the content.

SHRI BHAGAVATAM

Expand Messages
  • vyasa_veda1
    SHRIMADHBHAGAVATAM Introduction Chapter 1 Questions by the Sages Chapter 2 Divinity and Divine Service Chapter 3 Krishna is the Source of all Incarnations.
    Message 1 of 2 , Nov 12, 2004
    • 0 Attachment
      SHRIMADHBHAGAVATAM



      Introduction

      Chapter 1 Questions by the Sages

      Chapter 2 Divinity and Divine Service

      Chapter 3 Krishna is the Source of all Incarnations.

      Chapter 4 The Appearance of S'rî Nârada.

      Chapter 5 Nârada's Instructions on S'rîmad Bhâgavatam for Vyâsadeva

      Chapter 6 Conversation between Nârada and Vyâsadeva

      Chapter 7 The Son of Drona Punished

      Chapter 8 Prayers by Queen Kuntî and Parîkchit Saved

      Chapter 9 The Passing Away of Bhîshmadeva in the Presence of Lord
      Krishna

      Chapter 10 The Departure of Lord Krishna for Dvârakâ

      Chapter 11 Lord S'rî Krishna's Entrance into Dvârakâ

      Chapter 12 The birth of Emperor Parîkchit

      Chapter 13 Dhritarâshthra Quits Home

      Chapter 14 The Disappearance of Lord Krishna

      Chapter 15 The Pândava's Retire Timely

      Chapter 16 How Parîkchit Received the Age of Kali

      Chapter 17 Punishment and Reward of Kali

      Chapter 18 Mahârâja Parîkchit Cursed by a Brâhmin Boy

      Chapter 19 The appearance of S'ukadeva Gosvâmî



      Introduction

      This book relates the story of the Lord and His Incarnations since
      the earliest records of the vedic history. It is verily the Krishna-
      Bible of the Hindu-universe. The Bhâgavad Gîtâ compares to it like
      the sermon on the mountain by Lord Jesus to the full Bible. It has
      18.000 verses and consists of 12 books also called canto's. These
      books tell the complete history of the vedic culture with the
      essence of all its classical stories called purâna's and includes
      the cream of the vedic knowledge compiled from all the literatures
      as well as the story of the life of Lord Krishna in full (canto 10).
      It tells about His birth, His youth, all His wonderful proofs of His
      divine nature and the superhuman feats of defeating all kind of
      demons up to the great Mahâbhârat war at Kurukshetra. It is a
      brilliant story that has been brought to the West by Swami
      Bhaktivedânta Prabhupâda, a Caitanya Vaishnava, a bhakti
      (devotional) monk of Lord Vishnu [the name for the transcendental
      form of Lord Krishna] who undertook the daring task of enlightening
      the materialist westerners as well as the advanced philosophers and
      theologians, in order to help them to overcome the perils and
      loneliness of impersonalism and the philosophy of emptiness.

      For the translation the author of this internet-version has used the
      translation of Swami Prabhupâda. As an âcârya [guru teaching by
      example] from the age-old indian vaishnava tradition he represents
      the reformation of the devotion for God the way it was practiced in
      India since the 16th century. This reformation contends that the
      false authority of the caste-system and single dry bookwisdom is to
      be rejected. Lord Krishna-Caitanya, the avatâra [an incarnation of
      the Lord] who heralded this reform, restored the original purpose of
      developing devotion for God and endeavored especially for the sacred
      scripture expounding on the devotion relating to Krishna as the
      Supreme Personality of Godhead. This scripture is this bhâgavata
      purâna from which all the vaishnava-âcâryas derived their wisdom for
      the purpose of instruction and the shaping of their devotion. The
      word for word translations as well as the full text and commentaries
      of this book were studied within and without the Hare Krishna
      temples of learning in as well India, Europe as in America. The
      purpose of the translation is first of all to make this glorious
      text available for a wider audience over the Internet. Since the
      Bible, the Koran and numerous other Holy texts are readily
      available, the author meant that this book could not stay behind on
      the shelf of his own bookcase as a token of material possessiveness.
      Knowledge not shared is knowledge lost, and certainly this type of
      knowledge which stresses the yoga of non-possessiveness and devotion
      as one of its main values could not be left out. But it is an
      enormous endeavor to put this book in full on the net so that it
      might take a couple of years to complete. The version of Prabhupâda
      Swami is very extensive covering some 2400 pages of plain fine
      printed text including his commentaries. And that was only the first
      ten canto's. The remaining two canto's were posthumously published
      by his pupils in the full of his spirit. Thus the author was faced
      with two daring challenges: one was to make a readable running
      narrative of the book - that had been dissected to the single word -
      and second to put it into a language that would befit the 21 st
      century with all its modern and postmodern experience and digital
      progress to the world order without losing anything of its original
      verses. Thus another verse to verse translation came about in which
      Prabupâda's words were paraphrased and set to the understanding and
      realization of the author himself. This realization came directly
      from the disciplic line of succession of the Vaishnava line of
      âcârya's (teachers) as well as from a realization of the total field
      of indian philosophy of enlightenment and yoga discipline as was
      brought to the West by also non-vaishnava guru's and maintained by
      their pupils. Therefore the author has to express his gratitude to
      all these great hero's who dared to face the adamantine of western
      philosophy with all its doubts, concreticism and skepticism.
      Especially the pupils of Prabhupâda, a member of the renounced order
      (sannyâsis) who instructed the author in the independence and
      maturity of the philosophy of the bhakti-yogî's of Lord Caitanya
      needs to be mentioned. The author was already initiated in India by
      a non-vaishnav guru and been given the name of Swami Anand Aadhar
      ("teacher of the foundation of happiness"). That name the Krishna
      community converted into Anand Aadhar Prabhu (master of the
      foundation of happiness) without further ceremonies of
      vaishnav'initiation (apart from a basic training). Anand Aadhar is a
      withdrawn devotee, a so called vanaprashta, who does his devotional
      service independently in the silence and modesty of his own local
      adaptations of the philosophy.

      The spelling of Sanskrit names has here and there been adapted
      because of the absence of the suitable Sanskrit signs on the
      keyboard so that e.g. where normally a flat stripe was placed above
      the letters a ^accent is placed. It means that one has to choose for
      two letters where one is written, or that one has to pause
      pronunciating the word at that place. Also the name Krishna has been
      spelled this way as Krishna and rshi (=wise) as rishi. Normally the
      word for word translations of Prabhupâda have been taken as they
      were given in the translations of Prabhupâda, be it that here and
      there some words, because of their multiple meanings have lead to
      slightly different translations. E.g. the word loka means as well
      planet as place as world. Between square brackets [ ] sometimes a
      little comment and extra info is given to accommodate the reader
      when the original text is drawing from a more experienced approach.
      The original running text of Prabhupâda is linked up at each verse
      so that it is possible to retrace what the author has done with the
      text. This is according the scientific tradition of the Vaishnava-
      community. These texts, as also the images, are copyrighted material
      and the property of the ISCKON-Krishna community and may only be
      used as a fragment and not be published by non-members without
      permission (BBT). For the tenth Canto more verse-to-verse loyal
      translations of a former pupil of Prabhupâda (S'rî Hayesvar das) and
      Prabhupâda's godbrothers/pupils have been used [including their word
      for word translation] next to the translation of Prabhupâda, as for
      this volume [but not the eleventh canto] the word-for-word
      translations had been omitted and replaced by a more elaborate
      description of the text. The twelfth canto was drawn in reference to
      the work of only the ISKCON pupils of Prabhupâda who completed his
      work. Further was throughout the concatenation process of this
      version the so called Shastri-version of the Bhâgavatam (from the
      Gita Press, Gorakpur) as extant with the common Himdu in India
      itself used as a reference and second opinion on translation matters.

      For copyright purposes concerning the used images and texts and
      further commentaries and the word-for-word translations of
      Prabhupâda themselves one will have to consult the Bhaktivedanta
      Booktrust and other Krishna sites and the printed books of
      Prabhupâda themselves. For the copyrights on this translation one
      will have to consult this writer. It is permitted to download and
      print these texts for private use. For all other usage one will have
      to contact the author (for links see our linkpage).



      With love and devotion, vyasa_veda




      Chapter 1

      Questions by the Sages

      (1) My obeisances unto the personality of Godhead, Vâsudeva [Lord
      S'rî Krishna, the son of Vasudeva], the primeval Lord of the
      creation, destruction and sustenance of the manifested universe.
      Directly and indirectly He, for the purpose of consciousness, is the
      fully independent one imparting the vedic knowledge in the heart of
      the original created being. About Him even the great sages and demi-
      gods are illusioned like one can be with seeing water on earth or
      fire, as through the action and reaction of the modes of material
      nature He creates the illusion of the factual. Upon Him I meditate
      who is always self-sufficient and of the transcendental, the
      negation free from illusion and the Absolute of the truth.

      (2) In this book that completely rejects materially motivated
      religiosity, one will find the highest, understandable to the
      devotees pure of heart. It offers the factual substance of well-
      being causing the uprooting of the threefold miseries [as caused by
      oneself, others and by nature]. This beautiful story compiled by the
      great sage [Vyâsadeva] to the need of others establishes immediately
      the Supreme Lord within the heart and is the abstract achieved by
      piety and culture without delay. (3) It is the ripened fruit of the
      desire tree of the vedic literature taken as nectar from the lips of
      S'ukadeva [the son of Vyâsadeva], who made it, perfect as it is,
      even more sweet and relishable - even to ones already expert and
      thoughtful in relating to the Lord.

      (4) In the forest of Naimishâranya, a spot favored by Vishnu, sages
      headed by the sage S'aunaka performed a thousand-year sacrifice for
      the Lord of heaven and the devotees on earth. (5) One morning,
      burning the sacrificial fire, with due respect, the sages asked
      S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following:
      (6) " You, free from all vice as you are and familiar with the
      stories and historical records, are said to be well versed in the
      religious scriptures having explained them also. (7) As the eldest
      of the scholars of the Vedas you know Vyâsadeva, the Lord among
      them - and Sûta, you know as well the other ones well versed in
      physical and metaphysical knowledge. (8) Being well conversant, pure
      and simple by their grace, tell us, your Honor, of the secrets you
      have learned as a submissive disciple from those spiritual masters.
      (9) Being blessed thereof with ease and a long life, from your
      goodness please tell us, what you could ascertain to be the absolute
      and ultimate good that all people deserve. (10) People educated in
      the society of modern time are mostly short lived and as a public
      lazy, misguided, unlucky and above all disturbed in this age. (11)
      There are many scriptures with many prescribed duties. Therefore
      tell us for the good of all living beings what to the best of your
      knowledge is the essence by which the soul is satisfied. (12) O
      honored Sûta, You know why the Supreme One, the protector of the
      devotees, appeared in the womb of Devakî as the son of Vasudeva.
      (13) O Sûta, you should uplift us, who are eager to learn, by
      telling about Him, who descended for the good of all beings - and
      about His teachings as passed on by previous teachers. (14)
      Entangled in the complications of birth and death, even not being
      fully conscious we will find liberation if we respect the name of
      the Lord who is feared by fear itself. (15) O Sûta, simply
      associating in devotion will sanctify us directly, as Ganges water
      would do but only after using it. (16) Who eager for liberation
      wouldn't rather want to hear of the Lord His worshipable virtuous
      deeds and His glories as the sanctifier in the Age of Quarrel
      [Kali]? (17) He is hailed by the great souls for His transcendental
      glories. Please tell us, who are eager to believe, about the
      pastimes of His descend in time. (18) Therefore, describe us, o
      sagacious one, the auspicious adventures and pastimes of the
      multiple incarnations of the Supreme Controller His internal
      potency. (19) We are never tired of hearing about the adventures of
      the glorified one and associating with Him, relishing the palatable
      at every step. (20) Masked as a human being with Balarâma [His elder
      brother] He performed superhuman. (21) Knowing of the onset of the
      Age of Kali, we for long have assembled here at this place reserved
      for the devotees to sacrifice, taking time to listen to the stories
      about the Lord. (22) By providence we met your goodness to help us
      as the captain of the ship through this insurmountable age of Kali
      that is so threatening to the good qualities. (23) Please tell us
      with whom we should take shelter, now the Lord of Yoga S'rî Krishna,
      who is the absolute truth and the protector of the religion, has
      left for His own abode."



      Chapter 2

      Divinity and Divine Service

      (1) Completely satisfied with the correct questions of the sages
      there, the son of Romaharshana [Sûta] tried to reply after thanking
      them for their words. (2) Sûta said: "He [S'ukadeva] who went away
      to live with the renounced order without the prescribed ceremony of
      reform of the sacred thread, made Vyâsadeva, being afraid of the
      separation exclaim: 'O my son!', and all the trees and all living
      beings responded sympathizing in the heart of the sage. (3) Let me
      offer my obeisances to him, who from his experience of life, as the
      only transcendental torchlight in desiring to overcome the darkness
      of material existence of materialistic men, assimilated the cream of
      the Vedas and out of his causeless mercy conveyed the very
      confidential holy story as the master of the great sages. (4) After
      offering first ones obeisances to Nara-Nârâyana, the [Lord as the]
      supermost human being, the goddess of learning and Vyâsadeva, let
      then all be announced that is needed for the conquering.

      (5) Your questions about Lord Krishna are of relevance for the
      welfare of the world because they satisfy the true self. (6) For
      mankind it is certainly the best way to attain to uninterrupted
      service to the transcendental without further motives. (7) Serving
      Krishna this way one will find detachment and causeless knowledge.
      (8) What mankind does in its duties according to each his own
      position, is useless labor leading nowhere, if it does not lead to
      the message of this attraction to God. (9) Ones occupational
      activities are certainly meant for ultimate liberation and not for
      the end of material gain, neither is, according to the sages,
      material progress of the dutiful ones in devotional service meant
      for the attainment of sense-gratification. (10) Ones longing is not
      so much there for sense-gratification, profit and self -
      preservation, but instead ones occupational activities are meant for
      no other purpose than inquiring after the Absolute Truth. (11) The
      learned souls say that the reality of nondual knowledge is known as
      Brahman, Paramâtmâ, and Bhagavân [impersonal, localized and personal
      aspect]. (12) The sages who with the good of knowledge and
      detachment are of serious inquisition, will see within themselves
      and the Supersoul in devotional service, exactly that, of what they
      have heard from in the Vedas. (13) So by the human being, o best of
      the twice born, the highest perfection of occupational duties
      according to the divisions of status and vocation is achieved in the
      pleasing of the Lord. (14) With one's mind thus fixed, the Lord who
      protects the devotees is heard, glorified, remembered and worshiped
      constantly. (15) Who will not attend to this message of
      intelligently remembering the Lord which gives one the sword for
      cutting through the bonds of materially motivated labor [karma]?
      (16) One who listens with care and attention in respect of Vâsudeva,
      will find affinity with the message through the devotional service
      rendered to pure devotees, o learned ones, and be purified of all
      vice. (17) Those who developed this hearing of Krishna His own words
      will find virtue listening and singing and will certainly in their
      hearts see their desire to enjoy purified by the benefactor of the
      truthful. (18) By regular attention to that knowledge all the
      inauspicious will lose its hold, and thus serving the Supreme Lord
      with transcendental prayers, loving service irrevocably comes into
      being. (19) With the heart established like that, one will be fixed
      in goodness and become happy without further being affected by the
      lust, desire and yearning that arises from passion and ignorance.
      (20) The mind enlivened in that association of service to the Lord,
      will find the reality of liberated wisdom becoming effective. (21)
      Seeing the self that way as being the master will certainly cut the
      knots in the heart and terminate the chain and misery of materially
      motivated actions [karma]. (22) Therefore all transcendentalists
      have for certain always delighted in the service to Lord Krishna -
      it enlivens the soul. (23) The ultimate benefit of the
      transcendental personality, that is associated with as well the
      material qualities of nature of goodness, passion and ignorance
      (slowness) as with the maintainer Vishnu, the creator Brahmâ and the
      destroyer S'iva, is of course for the human being found in the form
      of the quality of goodness [Vishnu]. (24) As we have the firewood
      from sacrifices stemming from the earth producing smoke, so we also
      have passion stemming from ignorance leading to the goodness from
      which the essential nature is realized.

      (25) Whoever follows these sages who before thus rendered service
      to the transcendental Lord that is above these three modes of
      nature, deserves the same benefit. (26) Rejecting the less
      attractive forms of demigods, they are devoted to the many forms of
      Lord Vishnu without any envy. (27) Those who are slow and of
      passion, desire wealth, power and progeny clinging to the
      forefathers and other beings of cosmic control. (28-29) But Lord
      Krishna is the object of knowledge, the purpose of the sacrifices
      and the yoga, the controller of all material activity, the supreme
      knowledge, the austerity, the quality of the religion and the goal
      of life. (30) From the beginning of the manifestation He, by this
      internal potency, has been the cause and effect of all forms and the
      transcendental Absolute of the modes of nature. (31) Although He
      appears from them to be just a part of the modes of the creation
      having entered into it, He is fully enlightened being above it in
      consciousness. (32) He, as the Supersoul, pervades all living beings
      as the source of the creation like fire does in wood and shines
      forth as different living entities, at the same time being the
      Absolute Person. (33) That Supersoul, created the subtle senses
      influenced by the modes of nature by entering the living beings in
      His own creation, causing them to enjoy those modes. (34) Thus He
      maintains all in the mode of goodness performing His pastimes
      mastering all worlds of divine, human and animalistic beings, being
      incarnated Himself.



      Chapter 3

      Krishna is the Source of All Incarnations.

      (1) The Lord as the purusha accepted the universal form of the
      material world with its sixteen principles of material action to
      make a start with His creation. (2) Dormant in the water, from that
      navel sprouted out of the lotus of manifestation Brahmâ, the father
      of all beings as the creator. (3) It is imagined that the purusha,
      from the excellence of His existence, expanded into all the worlds.
      (4) His form seen perfectly thus has numerous legs, thighs, arms and
      faces, with wonderful heads, ears, eyes and noses, all glowing with
      garlands and dresses. (5) These multifarious incarnations are the
      indestructible source from which all the godly, human and animal
      beings originate.

      (6) At first the sons of Brahmâ [the Kumâras] were disciplined in
      austerity for the realization of continuation. (7) Incarnated next
      for the sake of its welfare, He, like a boar, uplifted the world out
      the lower regions. (8) Thirdly He accepted His presence among the
      learned (rishis) [as Nârada Muni] for the sake of evolving vedic
      knowledge for service in devotion without further material motives.
      (9) Fourth born as the twin sons of king Dharma in the form of Nara-
      Nârâyana He underwent severe penances to attain control over the
      senses. (10) Fifth with the name of Kapila He gave an exposition to
      the brahmin Âsuri on the nature of metaphysics and the elements of
      creation as through time the knowledge was lost. (11) Sixth, born as
      the son [named Dattâtreya] of Atri from Anasûyâ who prayed for Him,
      He lectured to Alarka, Prahlâda and others about the transcendental.
      (12) Seventh born from Âkûti as Yajn'a, the son of Prajâpati Ruci
      He, assisted by the godly, ruled over the change of the period of
      Svâyambhuva Manu together with His son Yama and others. (13) Eighth,
      from the wife of King Nâbhi, Merudevî He took birth as King Rishabha
      and showed the path of perfection respected by people of all stages
      of life. (14) Accepting His ninth incarnation from prayers by the
      sages, He ruled [as Prithu] the earth for the sake of its
      cultivation and produces, which made it beautifully attractive. (15)
      Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the
      period of Câkshusha Manu on a boat of protection afloat the waters
      when the world was deeply inundated. (16) Eleventh as a tortoise
      [Kurma] He sustained the Mandarâcala Hill of the theïsts and
      atheists which served as a pivot in the ocean. (17) Twelfth was
      Dhanvantari [Lord of medicine] and thirteenth He appeared as an
      alluring beautiful woman to the atheists while giving nectar to the
      godly. (18) His fourteenth incarnation He appeared as Nrsimha, who
      with His nails half as a Lion on His lap tore apart the king of the
      atheists like a carpenter does cane. (19) In His sixteenth
      incarnation [as Bhrigupati] He acted twenty-one times against the
      ruling class that negated the intelligentsia. (20) Fifteenth He
      assumed the form of Vâmana [the dwarf-brâhmana] who, from the arena
      of sacrifice of Mahârâja Bali, begged only for three steps of land,
      while at heart willing to return to the kingdom of the three worlds.
      (21) Seeing the common people as being less intelligent He
      seventeenth incarnated as Vyâsadeva from Satyavatî by Parâs'ara
      Muni, to divide the desire tree of the Veda into several branches.
      (22) Next He performed superhuman in controlling the Indian Ocean
      having assumed the form of a divine human being [Râma] in order to
      act for the sake of the Godly. (23) Nineteenth as well as twentiest
      He appeared as Balarâma and Krishna from the Vrishni-family and thus
      Bhagavân removed the burden from the world. (24) Thereafter in the
      Age of Kali His birth as Lord Buddha from An'jana in Gayâ will take
      place in order to delude the ones envious with the theists. (25)
      Following that at the conjunction of two Yugas when there is hardly
      a ruler found that is not a plunderer, the Lord of Creation will
      take birth with the name of Kalki as the son of Vishnu Yas'â.

      (26) O Twice-born, from the ocean of goodness the incarnations of
      the Lord are innumerable like the countless streams from thousands
      of lakes. (27) All the powerful sages, the godly, the Manus and
      their progeny, as well as the Prajâpatis [founding fathers] are
      aspects of the Lord. (28) All these are part of Lord Krishna, the
      Supreme Lord [Bhagavân] in person who gives protection in all ages
      and worlds against the enemies of the King of Heaven [Indra]. (29)
      Those who in the morning and the evening carefully recite these
      mysterious births of the Lord, will find relief from all miseries of
      life. (30) All these forms of the Lord are certainly of the one
      without a form that is transcendental; they came about in the self
      from the modes of the material energy with its elements. (31) To the
      less intelligent seer they are as clouds in the sky and dust in the
      air in order to perceive. (32) This unmanifested beyond, which is
      without a form affected by the modes of nature and is alike that
      what is unseen and unheard - thàt is the living being that takes
      birth repeatedly. (33) Whenever one realizes that all these gross
      and subtle forms originate from the ignorance in the self, at that
      time one is in association with the divine. (34) With the illusory
      energy subsided there is enrichment with the full knowledge of
      enlightenment and knowing in the glories of the self. (35) Thus the
      inactive unborn Lord of the Heart with His births and activities has
      been described by the learned as being undetectable even in the
      Vedas. (36) Being within every living being He, the omnipotent
      master of the senses who's play is spotless, is independent and
      unaffected by creation, destruction and maintenance. (37) Acting
      like an actor in a drama, by His manipulations the ones with little
      knowledge cannot know Him in His activities, names and forms by
      means of speculation and oration. (38) Only he can know of the
      transcendental glories of the creator - who is all powerful with the
      wheel of the chariot in His hand - who renders unconditional,
      uninterrupted, favorable service to His fragrant lotusfeet. (39) In
      this world one can be successful if one knows in full about the
      Personality of Godhead who embraces all of His universes and
      inspires for the complete of the spirit of ecstasy in which one will
      never find the dreaded repetitions of the worldly interest.

      (40) This book about the story of the Personality of Godhead and
      His devotees compiled by the wise man of God is, as a supplement to
      the Vedas, there for the ultimate good of all people, bringing
      success, happiness and perfection. (41) S'rîla Vyâsadeva delivered
      it to his son, the most respectful among the self-realized, having
      extracted the cream from all the Vedic literatures and histories.
      (42) He on his turn spoke it to emperor Parîkchit who sat at the
      Ganges surrounded by the wise in penance until his death. (43) Just
      after the return of Lord Krishna to His abode, with which also the
      sense of duty and the spiritual knowledge and such disappeared, was
      this brilliant story of God delivered to enlighten the people in the
      Age of Quarrel [Kali] who lost their vision. (44) When I heard the
      story from that powerful great sage, I as well managed to understand
      it, being perfectly attentive by his mercy, so that I can also tell
      it to you from my own realization."





      Chapter 4

      The Appearance of S'rî Nârada.

      (1) The elderly and learned S'aunaka, the head of the ceremony the
      sages were gathered for, congratulated Sûta Gosvâmî thanking him
      thus: (2) "O most fortunate one of the ones respected to speak, tell
      us of the message of the Bhâgavatam, as spoken by S'ukadeva Gosvâmî.
      (3) When, where, on what ground and wherefrom inspired could this
      literature be compiled by Vyâsadeva? (4) His son, a balanced monist
      with his mind always fixed on the One, was a great devotee, but
      unexposed he appeared ignorant. (5) Seeing the sage Vyâsa following
      his son, naked bathing beauties covered their bodies out of shyness,
      whereas astonishingly asked of his son they replied him that they
      did not do so for him as he regarded them purely without sexual
      discrimination. (6) How was he [S'uka], appearing like a retarded
      dumb madmen, upon reaching the Kuru-jângala provinces recognized by
      the inhabitants when he entered Hastinâpura [now: Delhi]?. (7) How
      could the discussion of this sage with king Parîkchit take place
      about this essence of the Vedas? (8) He, pilgering, only for the
      time of milking a cow stayed at the door of the householders
      sanctifying the residence. (9) Please tell us about Parîkchit, the
      son of Abhimanyu, who is said to be a first class devotee whose
      birth and activities are all wonderful. (10) For what reason did the
      emperor who enriched the name of Pându, neglect the opulences of his
      kingdom, sitting down for penance at the Ganges until his death?
      (11) Why did he, at whose feet all enemies surrendered their wealth
      for their own sake, in full youth exclaim to give up his life of
      royal riches? (12) How could he, giving shelter and living for the
      welfare of others, being as a man unattached and unselfish by
      devotion to the cause, give up his mortal body? (13) Explain this
      all to us as we consider you fully acquainted with as good as all
      the meaning of the words in the scriptures."

      (14) Sûta Gosvâmî said: "When the second millennium that ran into
      the third, ended, was the sage [Vyâsa] born to Parâs'ara from the
      womb of the daughter of Vasu as a full aspect of Lord. (15) One
      morning at sunrise, after being cleansed by the water of his morning
      duties, he sat down at the bank of the river Sarasvatî to
      concentrate. (16) Knowing past and future, he saw of different ages
      that in the religion of his time gradually anomalies were accruing.
      (17-18) In the dull and impatient of the faithless lacking in
      goodness, he saw a decline in the natural power in material actions.
      By his transcendence seeing the people in general being short-lived
      and unlucky, he who is full in knowledge contemplated for the
      welfare of all the vocations and stages in life. (19) After seeing
      that there were four sacrificial fires for purifying the work of the
      people, he expanded the one Veda according into four. (20) Rig,
      Yajuh, Sâma and Atharva were the names of these four parts while the
      original source of knowledge, the purâna's were called the fifth
      Veda. (21) After that the Rig Veda was propagated by the rishi
      Paila, the Sâma Veda by Jaimini, while Vais'ampâyana was the one
      well versed enough to be qualified to defend the Yajur Veda. (22)
      The serious respect for the Antharva Veda was with Angira [Sumantu
      Muni], while the records of history, the purâna's, were defended by
      my father Romaharshana. (23) They in their turn handed the knowledge
      entrusted to them down to their disciples who did the same with
      their following and thus the different branches of followers of the
      Vedas came about. (24) In order to have the Veda assimilated as much
      by the less intellectual ones, the great sage of lordship Vyâsa took
      care to edit it for the masses. (25) Thinking this way, for the
      welfare of the more foolish women [see 6.9: 6 & 9], the working
      class and the friends of the twice-born who themselves do not work
      for understanding, from the mercy of the sage the benefit of the
      completion of the history of the Mahâbhârata was achieved.

      (26) O dear twice-born, by no means means could he, who was always
      working for the welfare of all, find satisfaction at that time..
      (27) Knowing what religion is, thus, purified in seclusion at the
      bank of the Sarasvatî, from the dissatisfaction of his heart he said
      to himself: (28-29)'With strict discipline I sincerely did proper
      worship to the tradition of the vedic hymns, respecting the masters
      and doing the sacrifices. For women, s'ûdras and others I properly
      explained of the disciplic succession what is necessary to know of
      the path of religion by compiling the Mahâbhârata. (30) Although it
      appears that I did enough for the Supreme to the demands of the
      vedantists, I feel something is missing. (31) I might not have given
      sufficient directions about the devotional service so dear to as
      well the perfect as to the Infallible One.'(32) While Krishna-
      dvaipâyana Vyâsa was regretfully thinking this way of his
      shortcomings, Nârada, whom I spoke of before, reached his cottage.
      (33) Seeing the auspicious arrival of the muni he quickly got up and
      venerated him with the respect equal to the respect the godly pay
      Brahmâjî the creator."



      Chapter 5

      Nârada's Instructions on S'rîmad Bhâgavatam for Vyâsadeva

      (1) Sûta said: "Comfortably seated next to him, the pleased rishi
      of God - who has a vînâ in his hands - addressed the learned wise.
      (2) He said: 'O greatly fortunate son of Parâs'ara, is the
      confrontation with the body and the mind in the selfrealization of
      your soul to your satisfaction? (3) You have done your full
      enquiries and being well versed, you have prepared the great and
      wonderful Mahâbhârata adding your extensive explanations. (4)
      Despite of the full of your deliberations about the absolute and the
      eternal are you, dear master, lamenting not having done enough.'(5)

      Vyâsa said: 'What you said is certainly true and my soul has found
      no peace with it. What is the root I missed, I ask you, who
      originated from the soul as a man of unlimited knowledge. (6) You
      have the all-inclusive knowledge as a confidential devotee of the
      Supreme Personality, who is the Original Controller of the material
      and spiritual and in whose mind only, from the transcendence above
      its modes, the universe is created and destroyed. (7) In your
      goodness you travel the three worlds penetrating the heart of
      everyone like the all-pervading air as the selfrealized witness.
      Please point out my deficiency in being absorbed in the Absolute
      with discipline and vow concerning matters of cause and effect'.

      (8) S'rî Nârada said: 'You hardly praised the glories of the
      fortunate one who is spotless and who I think is not really pleased
      by that inferior association. (9) Although you, great sage,
      repeatedly were writing for the sake of the four principles of
      religion [dharma, artha, kâma, moksa or righteousness, economy,
      sense gratification and liberation], you have not been doing so for
      the sake of Vâsudeva. (10) Sparsely using the words describing the
      glories of the Lord who sanctifies the universe, the saintly think
      of as pilgering to a place for crows; not as something where the
      perfect of the transcendental take pleasure in. (11) That creation
      of words revolutionarizing the sins of the people in which, although
      imperfectly composed, each verse depicts the names and glories of
      the unlimited Lord, is heard, sung and accepted by the purified and
      honest. (12) In spite of self-realization free from material
      motives, the transcendental knowledge of the infallible does not
      look well letting go of designations. What good will it bring to
      work for a result when one misses the Lord? (13) Therefore you as a
      highly fortunate, spotless and famous perfect seer being dedicated
      to the truth and fixed in the qualities, should from your trance
      think of and describe the one of supernatural activities for the
      sake of liberation from universal bondage.

      (14) Whatever you want to describe that is of a vision separate
      from Him will only lead to names and forms that agitate the mind
      like a boat that is taken by the wind from its place. (15) You have
      instructed the people for their natural inclinations which for the
      matter of religion is in truth reprehensible and quite unreasonable.
      The people fixed on such instruction of religion will not think of
      the prohibitions. (16) For understanding the unlimited Lord the ones
      qualify who are expert in withdrawing from material enjoyment and
      therefore those attached by the modes missing the spiritual
      knowledge, must by your goodness been shown the ways and activities
      of the Lord.

      (17) Inexperienced in devotional service one may fall down
      forsaking ones true nature, but then what unfavorable things will
      happen to the ones engaged in service who are not dedicated to Him?
      (18) The philosophically inclined should endeavor for that reason
      only for that which is not so much found wandering from high to low;
      in the course of time one will find - just like the miseries - the
      enjoyment as a result of ones work automatically everywhere thanks
      to the subtlety of ones progress. (19) Failing for some or another
      reason the devotee has a different experience than others: once
      having the taste remembering the divine service he will never want
      to give it up. (20) By your good self, you know that all of this
      cosmos is, although He differs from it, the Lord Himself who is the
      source and the end of its creation; I am only giving you a synopsis.
      (21) Please give a vivid description of the pastimes of the Supreme
      Lord, as from the perfect vision of your own soul you can search out
      on the transcendence of the personality of the Supersoul of which
      you are a full aspect having taken birth for the wellbeing of the
      whole world. (22) This attainment of all to the descriptions of the
      transcendental qualities by means of austerities, study, sacrifice,
      attending lectures, fostering intelligence and charity, is according
      the acknowledged scholars the infallible interest of the divine
      verses that describe the transcendental qualities.'

      (23)'In the previous millennium I was born from the maidservant of
      certain followers of this conclusion [Vedânta] and was just a boy
      engaged in their service while living together in the months of the
      rainy season. (24) Being an obedient boy without sportive interests
      or speaking more than necessary, they, having controlled their
      senses and being impartial to the faithful, had no further
      inclinations than bestowing their immaterial mercy upon me. (25)
      When at that time I once was permitted to take of the remnants of
      their food, by that action I was freed of all my sins and thus being
      engaged with purity the attraction to that nature was manifested.
      (26) Thereafter, hearing each day the descriptions of the life of
      Krishna, by their mercy I could, o dear Vyâsa, attentively listen
      and so develop my taste at every step I took. (27) O great sage,
      that time achieving the taste, I found continuity with the Lord and
      thus I saw that all the gross and subtle is accepted in ones own
      ignorance concerning the Supreme of transcendence. (28) Thus for two
      seasons, autumn and the rainy season, constantly hearing of nothing
      but the glories chanted by the sages, of those great souls my
      devotional service began to flow with the modes of passion and
      ignorance receding. (29) That way attached as a boy in obedience
      being freed from sins, of the faithful I managed to subjugate the
      senses and strictly follow the principles. (30) By the purity of
      those caring devotees I received, as they left, the instruction on
      the most confidential of knowledge that is directly propounded by
      the Lord Himself. (31) Through that I could easily understand the
      influence of the energy of the supreme Personality of Godhead, S'rî
      Krishna, the supreme creator, and how through that one can attain to
      Him.

      (32) O learned one, it was concluded that this dedication of one's
      prescribed duties to the Supreme Lord is needed to overcome the
      threefold miseries of life. (33) O good soul, isn't it so that the
      cure for a disease is found in the same thing that caused it? (34)
      The same way all the material dealings of men will finish their own
      materialism once becoming competent in dedication to the
      transcendental. (35) Whatever one does in this world to please the
      Lord and what thereto is done in the dependence on knowledge is
      bhakti-yoga [yoga of devotion]. (36) While doing ones duties thus
      constantly remembering to the will of the Lord, one takes on the
      qualities of the names of S'rî Krishna. (37) Let us meditate upon
      the name and glory of Vâsudeva and His full expansions [Pradyumna,
      Aniruddha and Sankarshana]. (38) Having the Lord without form
      represented in the sound of mantra's, one will, worshiping the
      Supreme Personality of Vishnu thus in person, see perfectly. (39)
      This way, o learned one, knowing well of the confidential part of
      the vedic knowledge, the knowledge of His transcendental opulences
      as well as the intimate personal affection for Lord Krishna was
      bestowed upon me. (40) You, dear good soul, vast in your vedic
      knowledge, who has also heard of the Almighty of whom the wise
      always have found satisfaction to learn about the transcendental,
      please describe His activities for the mitigation of the suffering
      of the masses of people for whom there is no other way of relief'."



      Chapter 6

      Conversation Between Nârada and Vyâsadeva

      (1) Sûta said: "Thus hearing from the great sage among the gods
      about his boyhood, the sage Vyâsadeva, the son of Satyavatî, asked
      him: (2)'After the great devotees who instructed you in
      transcendental wisdom departed, what did you do before the beginning
      of your present life? (3) How were the conditions of the life you
      spent after this initiation and how did you, in due course of time,
      attain to this body? (4) How could you, O great sage, remember this
      from a previous epoch in any detail, as time in due course
      annihilates all.'

      (5) S'rî Nârada said: 'The great sages gave me the transcendental
      knowledge I have at present and in my previous life I had to live by
      it after they had departed. (6) Having only one son, my mother, who
      was as a maidservant a simple woman, was tied to me, her offspring,
      by her affection, having no other alternative for protection. (7)
      Although she wanted to care properly after me, she, being dependent
      like a puppet on a string, could not do so. (8) While attending the
      school of the learned, I, being only five years old, lived depending
      on her, having no experience with the direction of time and the
      country. (9) When once she went out at night for milking a cow, she
      was bitten in the leg by a snake on the path and thus she fell
      victim of the supreme time. (10) I took it as a benediction of the
      Lord who always desires the best for His devotees, and thinking that
      way, I headed for the north. (11) There I found many flourishing big
      and small towns and villages with farms, mineral and agricultural
      fields in valleys with flowery and nursery gardens and forests. (12)
      I saw hills and mountains full of gold, silver and copper and
      elephants pulling branches from the trees nearby delightful lakes
      and ponds full of the lotus flowers aspired by the denizens of
      heaven - and my heart was pleased by birds and the bewildering
      encircling of humming bees. (13) I passed through thickets of
      bamboo, sharp grass and weeds and through caves which were difficult
      to pass alone, and I came to deep and dangerous forests which were
      the playground for snakes, owls and jackals. (14) Being bodily and
      mentally tired, I, hungry and thirsty, took a bath and drank water
      in the lake of a river finding relief from my fatigue with it. (15)
      In that uninhabited forest I took shelter under a banyan tree and
      thought over the Supersoul within from my intelligence, as I had
      learned from the liberated souls. (16) Thus meditating on the
      lotusfeet of the Supreme Personality, all thinking, feeling and
      willing transformed in transcendental love, and being eager, tears
      rolled from my eyes as I saw the Lord appear in my heart without
      delay. (17) I was fully overwhelmed by an excess of love and special
      separated feelings of happiness all over my body, and being absorbed
      in the ocean of ecstasy I could not see both Him and me. (18)
      Without thereafter seeing any longer the form of the Lord that takes
      all disparity out of the mind, I all of a sudden got up being
      perturbed as one is having lost something desirable. (19) Desiring
      to experience that again, having the mind concentrated on the heart,
      despite of waiting I never saw Him and got very depressed being
      frustrated that way. (20) Thus attempting in that lonely place, from
      the beyond, I heard pleasing words of gravity being spoken to me
      that mitigated my grief: (21)'My dear, for the duration of your life
      you will not acquire the vision of Me here, as from the immature of
      material bondage it is, being incomplete in service, difficult to
      see Me. (22) My form was only shown once for the sake of your
      hankering, o virtuous one, as by increasing the desire for Me, the
      material desires will give way. (23) By service to the Absolute,
      even for a few days, one attains to firm and fixed intelligence unto
      Me and having given up the deplorable of this world, one goes on to
      become My devotee. (24) Intelligence engaged this way in devotion
      can at no time been separated from Me as whether beings are becoming
      or even waning, their remembrance will, by My mercy continue.'

      (25)'Having thus spoken, that great and wonderful sound of the
      Supreme authority stopped and I, being favored, bowed my head in
      obeisance to the great and glorified. (26) Free from formalities,
      exercising the holy name of the unlimited, mysterious and
      benedictory activities in constant remembrance, I traveled the earth
      liberated and contented in all modesty awaiting my time without any
      envy. (27) Thus being absorbed in Krishna and free from attachment
      to the material world, o Vyâsadeva, in due course of time death came
      to me as natural as the coincidence of illumination with lightening.
      (28) Having been awarded with that transcendental body worthy of the
      Lord, I quit the body composed of the five material elements seeing
      my acquired material activities ended. (29) At the end of the epoch
      the Lord, having laid Himself down in the waters of devastation took
      Me of the creator in within in His breath. (30) A thousand Ages
      later, when the creator was again being expired I, together with all
      the rishis like Marici, appeared again. (31) Traveling as well in
      the transcendental as in the places of the three material worlds I
      have, by vow unbroken in my service through the mercy of Mahâ-
      Vishnu, unrestricted entrance at any time. (32) This way I move
      constantly singing the message of the Lord, vibrating the
      transcendentally charged vînâ with which the Godhead has decorated
      Me. (33) Thus singing, the sight of the Lord of the Lotusfeet, of
      whom the recitations of His activities are pleasant to hear, appears
      soon, as if called for in the seat of my heart. (34) I experienced
      that for the ones so anxious in their desire for the objects of
      their senses, there is a boat to overcome the ocean of material
      nescience: the repeated recitation of the glories of the Lord. (35)
      Desire and lust being curbed every time by the discipline of yoga
      evidently will not the same way be as satisfying to the soul as the
      service to the Personality of Godhead. (36) I described all this
      about my birth and activities to you - who is without sin - as you
      asked for, for the satisfaction of as well your as my own soul'."

      (37) Sûta said: "After thus addressing the powerful sage, took
      Nârada Muni leave of the son of Satyavatî for wherever, meanwhile
      vibrating his enchanting Vînâ. (38) All success to the sage of the
      Gods who takes pleasure in singing the glories of the Personality of
      Godhead, and thus, by his instrument, enlivens the distressed
      universe."



      Chapter 7

      The Son of Drona Punished

      (1) S'rî S'aunaka said: "What did the great sage Vyâsadeva do after
      having heard from Nârada Muni what he wanted?"

      (2) Sûta replied: "At the riverbank of the Sarasvatî where sages
      meditate there is at S'amyâprâsa an âs'rama for the sake of
      transcendental activities. (3) There, in his own place sat Vyâsadeva
      surrounded by berrytrees concentrating his mind after his oblations
      of water. (4) His mind aligning in the devotion of yoga, being
      perfectly fixed without material concerns, he saw the purusha and
      the external energy in perfect control. (5) The living entities
      conditioned to the modes of nature take in spite of the
      transcendental the unwanted for granted and undergo the reactions
      thereof. (6) By means of devotional service in yoga one can find in
      transcendence the mitigation of the unwanted. For the masses unaware
      of this Vyâsadeva compiled the vedic literatures relating to this
      truth. (7) Simply attending to the literatures about the supreme
      personality of Krishna will make the devotional sprout that takes
      away lamentation, illusion and fear. (8) Having achieved that vedic
      literature and revising it, he taught it to his son S'ukadeva
      Gosvâmî, the wise engaged in selfrealization."

      (9) S'aunaka asked: "Why should he, fully on the path of self-
      realization, being contented within in divine indifference, undergo
      this vast study?"

      (10) Sûta said: "Such are His wonderful qualities that in spite of
      taking pleasure in the soul, as well the common people as the sages
      freed from all material bondage do pure devotional service to the
      Urukrama. (11) S'uka, as the son of Vyâsa, with the quality of being
      absorbed in the thought of the Supreme Lord, was beloved with the
      devotees in taking up the regular study of this great narration.
      (12) Thus I shall tell you the stories of Krishna about the birth,
      activities and deliverance of king Parîkchit, the rishi among the
      kings, as well as of the renunciation of the sons of Pându.

      (13-14)When on the battlefield of Kurukshetra the warriors of the
      Pândava's and the Kaurava's had found their heroic fate and the son
      of King Dhritarâshthra was lamenting his broken spine due to being
      beaten by the club of Bhîma, the son of Dronâcârya [As'watthâmâ]
      thought to please his master Duryodhana by delivering the heads of
      the sleeping sons of Draupadî as a prize - but the master
      disapproved of this heinous act. (15) The mother of the children [of
      the Pândava's], hearing of the massacre cried bitter tears in
      lamentation. Arjuna [who headed the Pândava's], trying to pacify her
      said: (16)'I can only take the tears from your eyes away o gentle
      lady, when the head of that fallen learned aggressor is shot of by
      the arrows of my bow Gândiva. I will present it to you to stand on
      for taking your bath, after I have burnt the bodies of your
      sons.'(17) Satisfying her by these words Arjuna, he who is guided by
      the Infallible One, got, being armed and equipped, on his chariot to
      persecute As'watthâmâ, the son of his martial teacher. (18) Seeing
      him coming furiously from a distance, the murderer of the princes
      panicked and fled in great speed on his chariot to save his life,
      like Brahmâ did fleeing from S'iva. (19) Seeing himself unprotected
      when his horses got tired, the son of the twice-born [As'vatthâmâ]
      resorted, only thinking of himself, to the ultimate weapon [the
      brahmâstra]. (20) Thereto touching water and concentrating on
      reciting the mantra's, he put life in great danger, not knowing how
      to stop the process. (21) A glaring light spread in all directions
      that fierce, that seeing the life threat Arjuna turned to the Lord
      [who drove his chariot] and said: (22)'O, Krishna, Krishna, you are
      the Almighty that takes away the fears of the devotees, You alone
      are the path of liberation for those suffering in the midst of
      material miseries. (23) You are by transcendence the original
      enjoyer and direct controller of the material energy; You are the
      one who by His own internal potency casts off the material illusion
      in the bliss and knowledge of Your own Self. (24) From that position
      you are in the heart of the ones materially entangled executing by
      your influence the ultimate good of the four principles that
      characterize liberation [truth, cleanliness, austerity and
      compassion]. (25) Thus You incarnate to remove the burden of the
      material world for the satisfaction and remembrance of your friends
      and pure devotees. (26) O Lord of Lords, I don't know where this
      highly dangerous, dazzling light spreading all around originates
      from.'(27) The Supreme Lord said: 'Take it from Me that it is of the
      son of Drona, who threw the weapon of mantra's, not even knowing how
      to retract it facing the imminence of his death. (28) Nothing else
      can counter this weapon but another one; in fact you will have to
      subdue this immense glare by means of the dazzle of your own martial
      expertise'."

      (29) Sûta said: "After hearing what the Supreme Lord said, Arjuna
      in the opposition of battle, touched water himself circumambulating
      the Lord and took up the supreme weapon. (30) Thereupon of the
      combined glare of the two weapons the whole firmament and outer
      space was covered by an expanding ball of fire as bright as the sun.
      (31) Seeing the heat of both of them affecting all the inhabitants
      of the three worlds, reminded of the fire of annihilation at the end
      of time [sâmvartaka]. (32) Realizing this disturbance of the people
      in general and of their places, Arjuna by the command of Vâsudeva,
      retracted both the weapons. (33) Then Arjuna, angered with eyes red
      like copper, arrested the son of Gautamî, binding him skillfully
      with ropes as if it concerned an animal. (34) Having bound up the
      enemy and bringing him by force to the military camp, the Supreme
      Lord looking on with lotus eyes said to the angered Arjuna:
      (35)'Never let this relative of the learned go for he has killed
      innocent boys in their sleep. (36) One who knows the principles of
      religion is afraid to kill an enemy who is careless, intoxicated,
      insane, asleep, of tender age, a woman, foolish, a surrendered soul
      or someone who lost his chariot. (37) One who thinks he can properly
      maintain his own life at the cost of the lives of others by
      shameless and wretched killing, can certainly be killed for his own
      good for he will bring himself down by his own fault. (38) I
      personally heard you promised the daughter of the King of Pân'câla
      the head of him whom you consider to be the killer of your sons.
      (39) He, being not more than the burnt ashes of his family, an
      offending sinner who is responsible for the murdering of your sons
      and one who displeased his own master, will therefore be killed'."

      (40) Sûta said: "Although Arjuna, being examined by Krishna
      concerning the matter of his duty, was encouraged to do so, He
      didn't like to kill the son of his teacher, although it was the
      heinous murderer of his sons. (41) Thereafter having reached his own
      camp, along with his dear friend Govinda [He who enlivens the
      senses] and charioteer, he entrusted the assassin to His dear wife
      who was lamenting over her murdered sons. (42) Upon seeing the
      criminal thus brought in like an animal tied in ropes and being
      silent from his heinous act, Draupadî, of the beauty of her nature
      out of compassion showed the son of the teacher due respect. (43) It
      was unbearable for her having him brought being bound and she
      said: 'Release him, for he is a learned one [a brâhmana], our
      teacher'. (44) By his [Drona's] mercy you yourself have received the
      confidential knowledge of the martial arts and the release and
      control of all kinds of weapons. (45) The lordship of Drona for
      certain still exists in the form of his son, as his other half Kripî
      [his wife] is still living having him present. (46) Therefore, o
      most fortunate one of the principles of religion, by the good of
      your self do honor to the family by not causing grief to him, as he
      was always of worship and respect. (47) Do not make his mother,
      Drona's wife, cry, the way I do in my chastity shedding tears
      constantly in distress over a lost child. (48) If the noble
      administration knows no restrictions relating to the order of the
      learned, that rule will burn up in no time and will, together with
      its family members, be put in grief'."

      (49) Sûta said: "o learned ones, the king [of the Pândava's,
      Yudhishthhira] supported the statements of the Queen as they were in
      accordance with the principles of religion, of justice, merciful,
      without duplicity and glorious in equity. (50) Nakula and Sahadeva
      [the younger brothers of the King] and also Sâtyaki, Arjuna, the
      Supreme Lord - son of Devakî, as well as the ladies and others were
      with him. (51) Thereupon said Bhîma indignantly: 'To his for no
      reason, nor for himself nor for his master, having killed sleeping
      children, is death declared to be the reward.' (52) The four-armed
      one [Lord Krishna], after hearing the words spoken by Bhîma and
      Draupadî and having seen the face of His friend [Arjuna], said as if
      smiling: (53-54) 'The relative of a learned one is not to be killed,
      although one kills an aggressor - this both is by Me certainly
      prescribed to be carried out abiding by the rules. You have to keep
      to the truth as promised by pacifying your wife and also act to the
      satisfaction of as well Bhîma as of Me'."

      (55) Sûta said: "Just then understanding the Lord His motives, by
      his sword he separated the jewel from the head of the twice born
      along with his hair. (56) After releasing him from the ropes, he
      [As'watthâmâ], next to the loss of his bodily luster because of the
      infanticide, also lost strength being deprived of his jewel and was
      driven out of the camp. (57) Cutting the hair, taking the wealth and
      banishment are for the relatives of the learned, not any other
      method of killing concerning the matters of body. (58) After that,
      the sons of Pându together with Draupadî, overtaken by grief,
      performed the duties that are needed to be done for the dead."





      Chapter 8

      Prayers by Queen Kuntî and Parîkchit Saved

      (1) Sûta said: "For performing the waterduties, the relatives of the
      deceased, headed by the ladies, went with Draupadî to the Ganges.
      (2) After each had done his offering of water, and having
      sufficiently mourned again, they took a bath in the water of the
      Ganges that is purified by the dust of the lotus feet of the Lord.
      (3) There sat the king of the Kuru's [Yudhishthhira] with his
      younger brothers, Dhritarâshthra and Ghândarî in deep bereavement
      together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna
      together with the muni's there pacified the shocked and affected
      family who had lost their friends and family members, by
      demonstrating of the supreme law of the Almighty how to take the
      reactions for a remedy. (5) Because of cheating Yudhishthhira [the
      eldest of the Pândava's], who had no enemies, the unscrupulous
      [Duryodhana and brothers], who cleverly seized the kingdom and who
      had shortened their lifespan by insulting Draupadî in mistreating
      her by the hair, had been killed. (6) By the proper performance of
      three horse-sacrifices his [Yudhishthhira's] fame spread in all
      directions like the fame of Indra who did that sacrifice a
      hundredfold.

      (7) Worshiped by the wise and the learned, the Lord invited the
      sons of Pându along with Uddhava [another relative and friend of
      Krishna], greeting them in reciprocation to say goodbye. (8) Seated
      on His chariot, just as He wanted to leave for Dvârakâ, He saw
      Uttarâ [the mother expecting Parîkchit] hurrying towards Him in
      fear. (9) She said: 'Protect me, protect me, o worshiped of the
      worshiped, Lord of the Universe; I see no one else fearless than
      You, in this world of death and duality. (10) O all powerful Lord, a
      fiery iron is coming towards me. Let it burn me, o protector, but
      save my embryo'."

      (11) Sûta said: "Patiently hearing her words the Supreme Lord, who
      is the caretaker of the devotees, understood that this was the
      result of a brahmâstra-weapon of the son of Drona who wanted to end
      the existence of all Pândava descendants. (12) O Chief of the Muni's
      [S'aunaka], seeing the glaring brahmâstra heading towards them, the
      Pândava's each took up their own five weapons. (13) Seeing that they
      were in great danger with no other means available, the Almighty
      took up His own Sudars'ana disc for the protection of His devotees.
      (14) Being within the soul of all living beings, the Supreme Lord of
      Yoga by His personal energy covered the embryo of Uttarâ for the
      protection of the progeny of the Kuru-dynasty. (15) O S'aunaka,
      although the brahmâstra weapon went unhindered by counteractions, it
      was, being confronted with the strength of Vishnu, neutralized. (16)
      Do not think of all this as something wondrous, since, of all of the
      all-mysterious and infallible, it is the Lord who is considered to
      be the One who is transcendental by His own energy in creating,
      maintaining and destroying, although in fact He is unborn.

      (17) Being saved from the radiation of the weapon, the chaste Kuntî
      along with her sons, addressed Lord Krishna who was about to leave.
      (18) Kuntî said: 'My obeisances to You, the Purusha, the original
      controller of the cosmos who is invisible and beyond all existing
      both within and without. (19) Covered by the deluding [material]
      curtain, being irreproachably transcendent and not discerned by the
      foolish, You are like an actor dressed up as a player. (20) Next to
      Your science of devotional service, with the advanced
      transcendentalists and philosophers who can discriminate between
      spirit and matter, how can we, women, see You? (21) Therefore My
      respectful obeisances to You, the Supreme Lord, the son of Vasudeva
      and Devakî, of Nanda and the cowherd men of Vrindâvana, who is the
      protector of the cows and the senses. (22) Unto You my respects, who
      has a lotuslike depression in his abdomen, who is always decorated
      with lotus flowers, whose glance is as cool as a lotus flower and
      whose footprints show the mark of lotusflowers. (23) You are the
      master of the senses and have released the distressed Devakî [mother
      of Krishna] from a long imprisonment by the envious [uncle] King
      Kamsa and o Lordship, You have protected me and my children against
      a constant threat. (24) Saving us in the past from poison, a great
      fire, man-eaters, a vicious assembly, sufferings from exile in the
      forest and against the weapons in battles with great generals, You
      have now fully protected us against the weapon of the son of Drona.
      (25) If we would only have more of those calamities, o Master of the
      Universe, so that we can meet You again and again, because meeting
      You means that we no longer see the repetition of births and death.
      (26) The ones intoxicated by striving for a good birth, opulences,
      education, and beauty will never ever in feeling deserve to address
      You, who are easily approached by the materially exhausted. (27) All
      honor to You, as You are the property of the ones living in poverty,
      transcendental to the affection with the material modes, the
      selfcontented and most gentle one; all my respect unto You who are
      the master of the monists. (28) I consider You to be the eternal
      Time that is without a beginning or an end - the all-pervasive one
      distributing Your mercy everywhere equally among the beings living
      in the dissent of social intercourse. (29) O Lord, no one
      understands Your pastimes, that appear to be worldly and common, but
      are completely non-envious and impartial without favoring anyone.
      (30) Being of the vital energy, o Soul of the Universe, taking birth
      although You are unborn and acting although You are inactive and
      manifesting with the animals, the human beings, the wise and beings
      in the water, You are veritably bewildering. (31) It bewilders me
      that when the gopi [Yasodâ, the cowherd foster mother of Krishna]
      took up a rope to bind You because You were naughty, You were afraid
      and cried the make-up off of Your eyes, although You are feared by
      fear personified. (32) Some say that You are born from the unborn
      for the glory of the pious kings or the pleasure of the family of
      dear King Yadu, like sandalwood appearing in the Malaya Hills. (33)
      Others say that You descended from the unborn for the good of
      Vasudeva and Devakî who prayed for You and the killing of the one
      envious with the godly. (34) Still others say that You, like a boat
      on the sea, came to take away the burden of extreme worldly grief
      and were born from the prayers of Lord Brahmâ. (35) And yet others
      say that You appeared for the ones suffering from desire and
      nescience in the materially motivated world so that they may perform
      hearing, remembering and worshiping You. (36) The people in general
      who take pleasure in continuously hearing and chanting Your
      activities, certainly very soon will see Your lotus feet who put the
      recurrence of rebirths to an end. (37) O Lord, with all that You did
      for us, You are leaving us - Your intimate friends living by Your
      mercy alone in dependence on Your lotus feet - today to the kings
      engaged in enmity. (38) We, without You, will, along with the Yadus
      and Pândava's, be without the fame and name, like a body is without
      the senses after the spirit has left. (39) The land of our Kingdom
      will no longer appear as beautiful as it does now being dazzled by
      the marks of Your footprints. (40) All these cities and towns
      flourished in their nature increasing by Your looks with a wealth of
      herbs, vegetables, forests, hills, rivers and seas. (41) Therefore,
      <br/><br/>(Message over 64 KB, truncated)
    • vyasa_veda1
      SHRIMADHBHAGAVATAM Introduction Chapter 1 Questions by the Sages Chapter 2 Divinity and Divine Service Chapter 3 Krishna is the Source of all Incarnations.
      Message 2 of 2 , Nov 12, 2004
      • 0 Attachment
        SHRIMADHBHAGAVATAM



        Introduction

        Chapter 1 Questions by the Sages

        Chapter 2 Divinity and Divine Service

        Chapter 3 Krishna is the Source of all Incarnations.

        Chapter 4 The Appearance of S'rî Nârada.

        Chapter 5 Nârada's Instructions on S'rîmad Bhâgavatam for Vyâsadeva

        Chapter 6 Conversation between Nârada and Vyâsadeva

        Chapter 7 The Son of Drona Punished

        Chapter 8 Prayers by Queen Kuntî and Parîkchit Saved

        Chapter 9 The Passing Away of Bhîshmadeva in the Presence of Lord
        Krishna

        Chapter 10 The Departure of Lord Krishna for Dvârakâ

        Chapter 11 Lord S'rî Krishna's Entrance into Dvârakâ

        Chapter 12 The birth of Emperor Parîkchit

        Chapter 13 Dhritarâshthra Quits Home

        Chapter 14 The Disappearance of Lord Krishna

        Chapter 15 The Pândava's Retire Timely

        Chapter 16 How Parîkchit Received the Age of Kali

        Chapter 17 Punishment and Reward of Kali

        Chapter 18 Mahârâja Parîkchit Cursed by a Brâhmin Boy

        Chapter 19 The appearance of S'ukadeva Gosvâmî



        Introduction

        This book relates the story of the Lord and His Incarnations since
        the earliest records of the vedic history. It is verily the Krishna-
        Bible of the Hindu-universe. The Bhâgavad Gîtâ compares to it like
        the sermon on the mountain by Lord Jesus to the full Bible. It has
        18.000 verses and consists of 12 books also called canto's. These
        books tell the complete history of the vedic culture with the
        essence of all its classical stories called purâna's and includes
        the cream of the vedic knowledge compiled from all the literatures
        as well as the story of the life of Lord Krishna in full (canto 10).
        It tells about His birth, His youth, all His wonderful proofs of His
        divine nature and the superhuman feats of defeating all kind of
        demons up to the great Mahâbhârat war at Kurukshetra. It is a
        brilliant story that has been brought to the West by Swami
        Bhaktivedânta Prabhupâda, a Caitanya Vaishnava, a bhakti
        (devotional) monk of Lord Vishnu [the name for the transcendental
        form of Lord Krishna] who undertook the daring task of enlightening
        the materialist westerners as well as the advanced philosophers and
        theologians, in order to help them to overcome the perils and
        loneliness of impersonalism and the philosophy of emptiness.

        For the translation the author of this internet-version has used the
        translation of Swami Prabhupâda. As an âcârya [guru teaching by
        example] from the age-old indian vaishnava tradition he represents
        the reformation of the devotion for God the way it was practiced in
        India since the 16th century. This reformation contends that the
        false authority of the caste-system and single dry bookwisdom is to
        be rejected. Lord Krishna-Caitanya, the avatâra [an incarnation of
        the Lord] who heralded this reform, restored the original purpose of
        developing devotion for God and endeavored especially for the sacred
        scripture expounding on the devotion relating to Krishna as the
        Supreme Personality of Godhead. This scripture is this bhâgavata
        purâna from which all the vaishnava-âcâryas derived their wisdom for
        the purpose of instruction and the shaping of their devotion. The
        word for word translations as well as the full text and commentaries
        of this book were studied within and without the Hare Krishna
        temples of learning in as well India, Europe as in America. The
        purpose of the translation is first of all to make this glorious
        text available for a wider audience over the Internet. Since the
        Bible, the Koran and numerous other Holy texts are readily
        available, the author meant that this book could not stay behind on
        the shelf of his own bookcase as a token of material possessiveness.
        Knowledge not shared is knowledge lost, and certainly this type of
        knowledge which stresses the yoga of non-possessiveness and devotion
        as one of its main values could not be left out. But it is an
        enormous endeavor to put this book in full on the net so that it
        might take a couple of years to complete. The version of Prabhupâda
        Swami is very extensive covering some 2400 pages of plain fine
        printed text including his commentaries. And that was only the first
        ten canto's. The remaining two canto's were posthumously published
        by his pupils in the full of his spirit. Thus the author was faced
        with two daring challenges: one was to make a readable running
        narrative of the book - that had been dissected to the single word -
        and second to put it into a language that would befit the 21 st
        century with all its modern and postmodern experience and digital
        progress to the world order without losing anything of its original
        verses. Thus another verse to verse translation came about in which
        Prabupâda's words were paraphrased and set to the understanding and
        realization of the author himself. This realization came directly
        from the disciplic line of succession of the Vaishnava line of
        âcârya's (teachers) as well as from a realization of the total field
        of indian philosophy of enlightenment and yoga discipline as was
        brought to the West by also non-vaishnava guru's and maintained by
        their pupils. Therefore the author has to express his gratitude to
        all these great hero's who dared to face the adamantine of western
        philosophy with all its doubts, concreticism and skepticism.
        Especially the pupils of Prabhupâda, a member of the renounced order
        (sannyâsis) who instructed the author in the independence and
        maturity of the philosophy of the bhakti-yogî's of Lord Caitanya
        needs to be mentioned. The author was already initiated in India by
        a non-vaishnav guru and been given the name of Swami Anand Aadhar
        ("teacher of the foundation of happiness"). That name the Krishna
        community converted into Anand Aadhar Prabhu (master of the
        foundation of happiness) without further ceremonies of
        vaishnav'initiation (apart from a basic training). Anand Aadhar is a
        withdrawn devotee, a so called vanaprashta, who does his devotional
        service independently in the silence and modesty of his own local
        adaptations of the philosophy.

        The spelling of Sanskrit names has here and there been adapted
        because of the absence of the suitable Sanskrit signs on the
        keyboard so that e.g. where normally a flat stripe was placed above
        the letters a ^accent is placed. It means that one has to choose for
        two letters where one is written, or that one has to pause
        pronunciating the word at that place. Also the name Krishna has been
        spelled this way as Krishna and rshi (=wise) as rishi. Normally the
        word for word translations of Prabhupâda have been taken as they
        were given in the translations of Prabhupâda, be it that here and
        there some words, because of their multiple meanings have lead to
        slightly different translations. E.g. the word loka means as well
        planet as place as world. Between square brackets [ ] sometimes a
        little comment and extra info is given to accommodate the reader
        when the original text is drawing from a more experienced approach.
        The original running text of Prabhupâda is linked up at each verse
        so that it is possible to retrace what the author has done with the
        text. This is according the scientific tradition of the Vaishnava-
        community. These texts, as also the images, are copyrighted material
        and the property of the ISCKON-Krishna community and may only be
        used as a fragment and not be published by non-members without
        permission (BBT). For the tenth Canto more verse-to-verse loyal
        translations of a former pupil of Prabhupâda (S'rî Hayesvar das) and
        Prabhupâda's godbrothers/pupils have been used [including their word
        for word translation] next to the translation of Prabhupâda, as for
        this volume [but not the eleventh canto] the word-for-word
        translations had been omitted and replaced by a more elaborate
        description of the text. The twelfth canto was drawn in reference to
        the work of only the ISKCON pupils of Prabhupâda who completed his
        work. Further was throughout the concatenation process of this
        version the so called Shastri-version of the Bhâgavatam (from the
        Gita Press, Gorakpur) as extant with the common Himdu in India
        itself used as a reference and second opinion on translation matters.

        For copyright purposes concerning the used images and texts and
        further commentaries and the word-for-word translations of
        Prabhupâda themselves one will have to consult the Bhaktivedanta
        Booktrust and other Krishna sites and the printed books of
        Prabhupâda themselves. For the copyrights on this translation one
        will have to consult this writer. It is permitted to download and
        print these texts for private use. For all other usage one will have
        to contact the author (for links see our linkpage).



        With love and devotion, vyasa_veda




        Chapter 1

        Questions by the Sages

        (1) My obeisances unto the personality of Godhead, Vâsudeva [Lord
        S'rî Krishna, the son of Vasudeva], the primeval Lord of the
        creation, destruction and sustenance of the manifested universe.
        Directly and indirectly He, for the purpose of consciousness, is the
        fully independent one imparting the vedic knowledge in the heart of
        the original created being. About Him even the great sages and demi-
        gods are illusioned like one can be with seeing water on earth or
        fire, as through the action and reaction of the modes of material
        nature He creates the illusion of the factual. Upon Him I meditate
        who is always self-sufficient and of the transcendental, the
        negation free from illusion and the Absolute of the truth.

        (2) In this book that completely rejects materially motivated
        religiosity, one will find the highest, understandable to the
        devotees pure of heart. It offers the factual substance of well-
        being causing the uprooting of the threefold miseries [as caused by
        oneself, others and by nature]. This beautiful story compiled by the
        great sage [Vyâsadeva] to the need of others establishes immediately
        the Supreme Lord within the heart and is the abstract achieved by
        piety and culture without delay. (3) It is the ripened fruit of the
        desire tree of the vedic literature taken as nectar from the lips of
        S'ukadeva [the son of Vyâsadeva], who made it, perfect as it is,
        even more sweet and relishable - even to ones already expert and
        thoughtful in relating to the Lord.

        (4) In the forest of Naimishâranya, a spot favored by Vishnu, sages
        headed by the sage S'aunaka performed a thousand-year sacrifice for
        the Lord of heaven and the devotees on earth. (5) One morning,
        burning the sacrificial fire, with due respect, the sages asked
        S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following:
        (6) " You, free from all vice as you are and familiar with the
        stories and historical records, are said to be well versed in the
        religious scriptures having explained them also. (7) As the eldest
        of the scholars of the Vedas you know Vyâsadeva, the Lord among
        them - and Sûta, you know as well the other ones well versed in
        physical and metaphysical knowledge. (8) Being well conversant, pure
        and simple by their grace, tell us, your Honor, of the secrets you
        have learned as a submissive disciple from those spiritual masters.
        (9) Being blessed thereof with ease and a long life, from your
        goodness please tell us, what you could ascertain to be the absolute
        and ultimate good that all people deserve. (10) People educated in
        the society of modern time are mostly short lived and as a public
        lazy, misguided, unlucky and above all disturbed in this age. (11)
        There are many scriptures with many prescribed duties. Therefore
        tell us for the good of all living beings what to the best of your
        knowledge is the essence by which the soul is satisfied. (12) O
        honored Sûta, You know why the Supreme One, the protector of the
        devotees, appeared in the womb of Devakî as the son of Vasudeva.
        (13) O Sûta, you should uplift us, who are eager to learn, by
        telling about Him, who descended for the good of all beings - and
        about His teachings as passed on by previous teachers. (14)
        Entangled in the complications of birth and death, even not being
        fully conscious we will find liberation if we respect the name of
        the Lord who is feared by fear itself. (15) O Sûta, simply
        associating in devotion will sanctify us directly, as Ganges water
        would do but only after using it. (16) Who eager for liberation
        wouldn't rather want to hear of the Lord His worshipable virtuous
        deeds and His glories as the sanctifier in the Age of Quarrel
        [Kali]? (17) He is hailed by the great souls for His transcendental
        glories. Please tell us, who are eager to believe, about the
        pastimes of His descend in time. (18) Therefore, describe us, o
        sagacious one, the auspicious adventures and pastimes of the
        multiple incarnations of the Supreme Controller His internal
        potency. (19) We are never tired of hearing about the adventures of
        the glorified one and associating with Him, relishing the palatable
        at every step. (20) Masked as a human being with Balarâma [His elder
        brother] He performed superhuman. (21) Knowing of the onset of the
        Age of Kali, we for long have assembled here at this place reserved
        for the devotees to sacrifice, taking time to listen to the stories
        about the Lord. (22) By providence we met your goodness to help us
        as the captain of the ship through this insurmountable age of Kali
        that is so threatening to the good qualities. (23) Please tell us
        with whom we should take shelter, now the Lord of Yoga S'rî Krishna,
        who is the absolute truth and the protector of the religion, has
        left for His own abode."



        Chapter 2

        Divinity and Divine Service

        (1) Completely satisfied with the correct questions of the sages
        there, the son of Romaharshana [Sûta] tried to reply after thanking
        them for their words. (2) Sûta said: "He [S'ukadeva] who went away
        to live with the renounced order without the prescribed ceremony of
        reform of the sacred thread, made Vyâsadeva, being afraid of the
        separation exclaim: 'O my son!', and all the trees and all living
        beings responded sympathizing in the heart of the sage. (3) Let me
        offer my obeisances to him, who from his experience of life, as the
        only transcendental torchlight in desiring to overcome the darkness
        of material existence of materialistic men, assimilated the cream of
        the Vedas and out of his causeless mercy conveyed the very
        confidential holy story as the master of the great sages. (4) After
        offering first ones obeisances to Nara-Nârâyana, the [Lord as the]
        supermost human being, the goddess of learning and Vyâsadeva, let
        then all be announced that is needed for the conquering.

        (5) Your questions about Lord Krishna are of relevance for the
        welfare of the world because they satisfy the true self. (6) For
        mankind it is certainly the best way to attain to uninterrupted
        service to the transcendental without further motives. (7) Serving
        Krishna this way one will find detachment and causeless knowledge.
        (8) What mankind does in its duties according to each his own
        position, is useless labor leading nowhere, if it does not lead to
        the message of this attraction to God. (9) Ones occupational
        activities are certainly meant for ultimate liberation and not for
        the end of material gain, neither is, according to the sages,
        material progress of the dutiful ones in devotional service meant
        for the attainment of sense-gratification. (10) Ones longing is not
        so much there for sense-gratification, profit and self -
        preservation, but instead ones occupational activities are meant for
        no other purpose than inquiring after the Absolute Truth. (11) The
        learned souls say that the reality of nondual knowledge is known as
        Brahman, Paramâtmâ, and Bhagavân [impersonal, localized and personal
        aspect]. (12) The sages who with the good of knowledge and
        detachment are of serious inquisition, will see within themselves
        and the Supersoul in devotional service, exactly that, of what they
        have heard from in the Vedas. (13) So by the human being, o best of
        the twice born, the highest perfection of occupational duties
        according to the divisions of status and vocation is achieved in the
        pleasing of the Lord. (14) With one's mind thus fixed, the Lord who
        protects the devotees is heard, glorified, remembered and worshiped
        constantly. (15) Who will not attend to this message of
        intelligently remembering the Lord which gives one the sword for
        cutting through the bonds of materially motivated labor [karma]?
        (16) One who listens with care and attention in respect of Vâsudeva,
        will find affinity with the message through the devotional service
        rendered to pure devotees, o learned ones, and be purified of all
        vice. (17) Those who developed this hearing of Krishna His own words
        will find virtue listening and singing and will certainly in their
        hearts see their desire to enjoy purified by the benefactor of the
        truthful. (18) By regular attention to that knowledge all the
        inauspicious will lose its hold, and thus serving the Supreme Lord
        with transcendental prayers, loving service irrevocably comes into
        being. (19) With the heart established like that, one will be fixed
        in goodness and become happy without further being affected by the
        lust, desire and yearning that arises from passion and ignorance.
        (20) The mind enlivened in that association of service to the Lord,
        will find the reality of liberated wisdom becoming effective. (21)
        Seeing the self that way as being the master will certainly cut the
        knots in the heart and terminate the chain and misery of materially
        motivated actions [karma]. (22) Therefore all transcendentalists
        have for certain always delighted in the service to Lord Krishna -
        it enlivens the soul. (23) The ultimate benefit of the
        transcendental personality, that is associated with as well the
        material qualities of nature of goodness, passion and ignorance
        (slowness) as with the maintainer Vishnu, the creator Brahmâ and the
        destroyer S'iva, is of course for the human being found in the form
        of the quality of goodness [Vishnu]. (24) As we have the firewood
        from sacrifices stemming from the earth producing smoke, so we also
        have passion stemming from ignorance leading to the goodness from
        which the essential nature is realized.

        (25) Whoever follows these sages who before thus rendered service
        to the transcendental Lord that is above these three modes of
        nature, deserves the same benefit. (26) Rejecting the less
        attractive forms of demigods, they are devoted to the many forms of
        Lord Vishnu without any envy. (27) Those who are slow and of
        passion, desire wealth, power and progeny clinging to the
        forefathers and other beings of cosmic control. (28-29) But Lord
        Krishna is the object of knowledge, the purpose of the sacrifices
        and the yoga, the controller of all material activity, the supreme
        knowledge, the austerity, the quality of the religion and the goal
        of life. (30) From the beginning of the manifestation He, by this
        internal potency, has been the cause and effect of all forms and the
        transcendental Absolute of the modes of nature. (31) Although He
        appears from them to be just a part of the modes of the creation
        having entered into it, He is fully enlightened being above it in
        consciousness. (32) He, as the Supersoul, pervades all living beings
        as the source of the creation like fire does in wood and shines
        forth as different living entities, at the same time being the
        Absolute Person. (33) That Supersoul, created the subtle senses
        influenced by the modes of nature by entering the living beings in
        His own creation, causing them to enjoy those modes. (34) Thus He
        maintains all in the mode of goodness performing His pastimes
        mastering all worlds of divine, human and animalistic beings, being
        incarnated Himself.



        Chapter 3

        Krishna is the Source of All Incarnations.

        (1) The Lord as the purusha accepted the universal form of the
        material world with its sixteen principles of material action to
        make a start with His creation. (2) Dormant in the water, from that
        navel sprouted out of the lotus of manifestation Brahmâ, the father
        of all beings as the creator. (3) It is imagined that the purusha,
        from the excellence of His existence, expanded into all the worlds.
        (4) His form seen perfectly thus has numerous legs, thighs, arms and
        faces, with wonderful heads, ears, eyes and noses, all glowing with
        garlands and dresses. (5) These multifarious incarnations are the
        indestructible source from which all the godly, human and animal
        beings originate.

        (6) At first the sons of Brahmâ [the Kumâras] were disciplined in
        austerity for the realization of continuation. (7) Incarnated next
        for the sake of its welfare, He, like a boar, uplifted the world out
        the lower regions. (8) Thirdly He accepted His presence among the
        learned (rishis) [as Nârada Muni] for the sake of evolving vedic
        knowledge for service in devotion without further material motives.
        (9) Fourth born as the twin sons of king Dharma in the form of Nara-
        Nârâyana He underwent severe penances to attain control over the
        senses. (10) Fifth with the name of Kapila He gave an exposition to
        the brahmin Âsuri on the nature of metaphysics and the elements of
        creation as through time the knowledge was lost. (11) Sixth, born as
        the son [named Dattâtreya] of Atri from Anasûyâ who prayed for Him,
        He lectured to Alarka, Prahlâda and others about the transcendental.
        (12) Seventh born from Âkûti as Yajn'a, the son of Prajâpati Ruci
        He, assisted by the godly, ruled over the change of the period of
        Svâyambhuva Manu together with His son Yama and others. (13) Eighth,
        from the wife of King Nâbhi, Merudevî He took birth as King Rishabha
        and showed the path of perfection respected by people of all stages
        of life. (14) Accepting His ninth incarnation from prayers by the
        sages, He ruled [as Prithu] the earth for the sake of its
        cultivation and produces, which made it beautifully attractive. (15)
        Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the
        period of Câkshusha Manu on a boat of protection afloat the waters
        when the world was deeply inundated. (16) Eleventh as a tortoise
        [Kurma] He sustained the Mandarâcala Hill of the theïsts and
        atheists which served as a pivot in the ocean. (17) Twelfth was
        Dhanvantari [Lord of medicine] and thirteenth He appeared as an
        alluring beautiful woman to the atheists while giving nectar to the
        godly. (18) His fourteenth incarnation He appeared as Nrsimha, who
        with His nails half as a Lion on His lap tore apart the king of the
        atheists like a carpenter does cane. (19) In His sixteenth
        incarnation [as Bhrigupati] He acted twenty-one times against the
        ruling class that negated the intelligentsia. (20) Fifteenth He
        assumed the form of Vâmana [the dwarf-brâhmana] who, from the arena
        of sacrifice of Mahârâja Bali, begged only for three steps of land,
        while at heart willing to return to the kingdom of the three worlds.
        (21) Seeing the common people as being less intelligent He
        seventeenth incarnated as Vyâsadeva from Satyavatî by Parâs'ara
        Muni, to divide the desire tree of the Veda into several branches.
        (22) Next He performed superhuman in controlling the Indian Ocean
        having assumed the form of a divine human being [Râma] in order to
        act for the sake of the Godly. (23) Nineteenth as well as twentiest
        He appeared as Balarâma and Krishna from the Vrishni-family and thus
        Bhagavân removed the burden from the world. (24) Thereafter in the
        Age of Kali His birth as Lord Buddha from An'jana in Gayâ will take
        place in order to delude the ones envious with the theists. (25)
        Following that at the conjunction of two Yugas when there is hardly
        a ruler found that is not a plunderer, the Lord of Creation will
        take birth with the name of Kalki as the son of Vishnu Yas'â.

        (26) O Twice-born, from the ocean of goodness the incarnations of
        the Lord are innumerable like the countless streams from thousands
        of lakes. (27) All the powerful sages, the godly, the Manus and
        their progeny, as well as the Prajâpatis [founding fathers] are
        aspects of the Lord. (28) All these are part of Lord Krishna, the
        Supreme Lord [Bhagavân] in person who gives protection in all ages
        and worlds against the enemies of the King of Heaven [Indra]. (29)
        Those who in the morning and the evening carefully recite these
        mysterious births of the Lord, will find relief from all miseries of
        life. (30) All these forms of the Lord are certainly of the one
        without a form that is transcendental; they came about in the self
        from the modes of the material energy with its elements. (31) To the
        less intelligent seer they are as clouds in the sky and dust in the
        air in order to perceive. (32) This unmanifested beyond, which is
        without a form affected by the modes of nature and is alike that
        what is unseen and unheard - thàt is the living being that takes
        birth repeatedly. (33) Whenever one realizes that all these gross
        and subtle forms originate from the ignorance in the self, at that
        time one is in association with the divine. (34) With the illusory
        energy subsided there is enrichment with the full knowledge of
        enlightenment and knowing in the glories of the self. (35) Thus the
        inactive unborn Lord of the Heart with His births and activities has
        been described by the learned as being undetectable even in the
        Vedas. (36) Being within every living being He, the omnipotent
        master of the senses who's play is spotless, is independent and
        unaffected by creation, destruction and maintenance. (37) Acting
        like an actor in a drama, by His manipulations the ones with little
        knowledge cannot know Him in His activities, names and forms by
        means of speculation and oration. (38) Only he can know of the
        transcendental glories of the creator - who is all powerful with the
        wheel of the chariot in His hand - who renders unconditional,
        uninterrupted, favorable service to His fragrant lotusfeet. (39) In
        this world one can be successful if one knows in full about the
        Personality of Godhead who embraces all of His universes and
        inspires for the complete of the spirit of ecstasy in which one will
        never find the dreaded repetitions of the worldly interest.

        (40) This book about the story of the Personality of Godhead and
        His devotees compiled by the wise man of God is, as a supplement to
        the Vedas, there for the ultimate good of all people, bringing
        success, happiness and perfection. (41) S'rîla Vyâsadeva delivered
        it to his son, the most respectful among the self-realized, having
        extracted the cream from all the Vedic literatures and histories.
        (42) He on his turn spoke it to emperor Parîkchit who sat at the
        Ganges surrounded by the wise in penance until his death. (43) Just
        after the return of Lord Krishna to His abode, with which also the
        sense of duty and the spiritual knowledge and such disappeared, was
        this brilliant story of God delivered to enlighten the people in the
        Age of Quarrel [Kali] who lost their vision. (44) When I heard the
        story from that powerful great sage, I as well managed to understand
        it, being perfectly attentive by his mercy, so that I can also tell
        it to you from my own realization."





        Chapter 4

        The Appearance of S'rî Nârada.

        (1) The elderly and learned S'aunaka, the head of the ceremony the
        sages were gathered for, congratulated Sûta Gosvâmî thanking him
        thus: (2) "O most fortunate one of the ones respected to speak, tell
        us of the message of the Bhâgavatam, as spoken by S'ukadeva Gosvâmî.
        (3) When, where, on what ground and wherefrom inspired could this
        literature be compiled by Vyâsadeva? (4) His son, a balanced monist
        with his mind always fixed on the One, was a great devotee, but
        unexposed he appeared ignorant. (5) Seeing the sage Vyâsa following
        his son, naked bathing beauties covered their bodies out of shyness,
        whereas astonishingly asked of his son they replied him that they
        did not do so for him as he regarded them purely without sexual
        discrimination. (6) How was he [S'uka], appearing like a retarded
        dumb madmen, upon reaching the Kuru-jângala provinces recognized by
        the inhabitants when he entered Hastinâpura [now: Delhi]?. (7) How
        could the discussion of this sage with king Parîkchit take place
        about this essence of the Vedas? (8) He, pilgering, only for the
        time of milking a cow stayed at the door of the householders
        sanctifying the residence. (9) Please tell us about Parîkchit, the
        son of Abhimanyu, who is said to be a first class devotee whose
        birth and activities are all wonderful. (10) For what reason did the
        emperor who enriched the name of Pându, neglect the opulences of his
        kingdom, sitting down for penance at the Ganges until his death?
        (11) Why did he, at whose feet all enemies surrendered their wealth
        for their own sake, in full youth exclaim to give up his life of
        royal riches? (12) How could he, giving shelter and living for the
        welfare of others, being as a man unattached and unselfish by
        devotion to the cause, give up his mortal body? (13) Explain this
        all to us as we consider you fully acquainted with as good as all
        the meaning of the words in the scriptures."

        (14) Sûta Gosvâmî said: "When the second millennium that ran into
        the third, ended, was the sage [Vyâsa] born to Parâs'ara from the
        womb of the daughter of Vasu as a full aspect of Lord. (15) One
        morning at sunrise, after being cleansed by the water of his morning
        duties, he sat down at the bank of the river Sarasvatî to
        concentrate. (16) Knowing past and future, he saw of different ages
        that in the religion of his time gradually anomalies were accruing.
        (17-18) In the dull and impatient of the faithless lacking in
        goodness, he saw a decline in the natural power in material actions.
        By his transcendence seeing the people in general being short-lived
        and unlucky, he who is full in knowledge contemplated for the
        welfare of all the vocations and stages in life. (19) After seeing
        that there were four sacrificial fires for purifying the work of the
        people, he expanded the one Veda according into four. (20) Rig,
        Yajuh, Sâma and Atharva were the names of these four parts while the
        original source of knowledge, the purâna's were called the fifth
        Veda. (21) After that the Rig Veda was propagated by the rishi
        Paila, the Sâma Veda by Jaimini, while Vais'ampâyana was the one
        well versed enough to be qualified to defend the Yajur Veda. (22)
        The serious respect for the Antharva Veda was with Angira [Sumantu
        Muni], while the records of history, the purâna's, were defended by
        my father Romaharshana. (23) They in their turn handed the knowledge
        entrusted to them down to their disciples who did the same with
        their following and thus the different branches of followers of the
        Vedas came about. (24) In order to have the Veda assimilated as much
        by the less intellectual ones, the great sage of lordship Vyâsa took
        care to edit it for the masses. (25) Thinking this way, for the
        welfare of the more foolish women [see 6.9: 6 & 9], the working
        class and the friends of the twice-born who themselves do not work
        for understanding, from the mercy of the sage the benefit of the
        completion of the history of the Mahâbhârata was achieved.

        (26) O dear twice-born, by no means means could he, who was always
        working for the welfare of all, find satisfaction at that time..
        (27) Knowing what religion is, thus, purified in seclusion at the
        bank of the Sarasvatî, from the dissatisfaction of his heart he said
        to himself: (28-29)'With strict discipline I sincerely did proper
        worship to the tradition of the vedic hymns, respecting the masters
        and doing the sacrifices. For women, s'ûdras and others I properly
        explained of the disciplic succession what is necessary to know of
        the path of religion by compiling the Mahâbhârata. (30) Although it
        appears that I did enough for the Supreme to the demands of the
        vedantists, I feel something is missing. (31) I might not have given
        sufficient directions about the devotional service so dear to as
        well the perfect as to the Infallible One.'(32) While Krishna-
        dvaipâyana Vyâsa was regretfully thinking this way of his
        shortcomings, Nârada, whom I spoke of before, reached his cottage.
        (33) Seeing the auspicious arrival of the muni he quickly got up and
        venerated him with the respect equal to the respect the godly pay
        Brahmâjî the creator."



        Chapter 5

        Nârada's Instructions on S'rîmad Bhâgavatam for Vyâsadeva

        (1) Sûta said: "Comfortably seated next to him, the pleased rishi
        of God - who has a vînâ in his hands - addressed the learned wise.
        (2) He said: 'O greatly fortunate son of Parâs'ara, is the
        confrontation with the body and the mind in the selfrealization of
        your soul to your satisfaction? (3) You have done your full
        enquiries and being well versed, you have prepared the great and
        wonderful Mahâbhârata adding your extensive explanations. (4)
        Despite of the full of your deliberations about the absolute and the
        eternal are you, dear master, lamenting not having done enough.'(5)

        Vyâsa said: 'What you said is certainly true and my soul has found
        no peace with it. What is the root I missed, I ask you, who
        originated from the soul as a man of unlimited knowledge. (6) You
        have the all-inclusive knowledge as a confidential devotee of the
        Supreme Personality, who is the Original Controller of the material
        and spiritual and in whose mind only, from the transcendence above
        its modes, the universe is created and destroyed. (7) In your
        goodness you travel the three worlds penetrating the heart of
        everyone like the all-pervading air as the selfrealized witness.
        Please point out my deficiency in being absorbed in the Absolute
        with discipline and vow concerning matters of cause and effect'.

        (8) S'rî Nârada said: 'You hardly praised the glories of the
        fortunate one who is spotless and who I think is not really pleased
        by that inferior association. (9) Although you, great sage,
        repeatedly were writing for the sake of the four principles of
        religion [dharma, artha, kâma, moksa or righteousness, economy,
        sense gratification and liberation], you have not been doing so for
        the sake of Vâsudeva. (10) Sparsely using the words describing the
        glories of the Lord who sanctifies the universe, the saintly think
        of as pilgering to a place for crows; not as something where the
        perfect of the transcendental take pleasure in. (11) That creation
        of words revolutionarizing the sins of the people in which, although
        imperfectly composed, each verse depicts the names and glories of
        the unlimited Lord, is heard, sung and accepted by the purified and
        honest. (12) In spite of self-realization free from material
        motives, the transcendental knowledge of the infallible does not
        look well letting go of designations. What good will it bring to
        work for a result when one misses the Lord? (13) Therefore you as a
        highly fortunate, spotless and famous perfect seer being dedicated
        to the truth and fixed in the qualities, should from your trance
        think of and describe the one of supernatural activities for the
        sake of liberation from universal bondage.

        (14) Whatever you want to describe that is of a vision separate
        from Him will only lead to names and forms that agitate the mind
        like a boat that is taken by the wind from its place. (15) You have
        instructed the people for their natural inclinations which for the
        matter of religion is in truth reprehensible and quite unreasonable.
        The people fixed on such instruction of religion will not think of
        the prohibitions. (16) For understanding the unlimited Lord the ones
        qualify who are expert in withdrawing from material enjoyment and
        therefore those attached by the modes missing the spiritual
        knowledge, must by your goodness been shown the ways and activities
        of the Lord.

        (17) Inexperienced in devotional service one may fall down
        forsaking ones true nature, but then what unfavorable things will
        happen to the ones engaged in service who are not dedicated to Him?
        (18) The philosophically inclined should endeavor for that reason
        only for that which is not so much found wandering from high to low;
        in the course of time one will find - just like the miseries - the
        enjoyment as a result of ones work automatically everywhere thanks
        to the subtlety of ones progress. (19) Failing for some or another
        reason the devotee has a different experience than others: once
        having the taste remembering the divine service he will never want
        to give it up. (20) By your good self, you know that all of this
        cosmos is, although He differs from it, the Lord Himself who is the
        source and the end of its creation; I am only giving you a synopsis.
        (21) Please give a vivid description of the pastimes of the Supreme
        Lord, as from the perfect vision of your own soul you can search out
        on the transcendence of the personality of the Supersoul of which
        you are a full aspect having taken birth for the wellbeing of the
        whole world. (22) This attainment of all to the descriptions of the
        transcendental qualities by means of austerities, study, sacrifice,
        attending lectures, fostering intelligence and charity, is according
        the acknowledged scholars the infallible interest of the divine
        verses that describe the transcendental qualities.'

        (23)'In the previous millennium I was born from the maidservant of
        certain followers of this conclusion [Vedânta] and was just a boy
        engaged in their service while living together in the months of the
        rainy season. (24) Being an obedient boy without sportive interests
        or speaking more than necessary, they, having controlled their
        senses and being impartial to the faithful, had no further
        inclinations than bestowing their immaterial mercy upon me. (25)
        When at that time I once was permitted to take of the remnants of
        their food, by that action I was freed of all my sins and thus being
        engaged with purity the attraction to that nature was manifested.
        (26) Thereafter, hearing each day the descriptions of the life of
        Krishna, by their mercy I could, o dear Vyâsa, attentively listen
        and so develop my taste at every step I took. (27) O great sage,
        that time achieving the taste, I found continuity with the Lord and
        thus I saw that all the gross and subtle is accepted in ones own
        ignorance concerning the Supreme of transcendence. (28) Thus for two
        seasons, autumn and the rainy season, constantly hearing of nothing
        but the glories chanted by the sages, of those great souls my
        devotional service began to flow with the modes of passion and
        ignorance receding. (29) That way attached as a boy in obedience
        being freed from sins, of the faithful I managed to subjugate the
        senses and strictly follow the principles. (30) By the purity of
        those caring devotees I received, as they left, the instruction on
        the most confidential of knowledge that is directly propounded by
        the Lord Himself. (31) Through that I could easily understand the
        influence of the energy of the supreme Personality of Godhead, S'rî
        Krishna, the supreme creator, and how through that one can attain to
        Him.

        (32) O learned one, it was concluded that this dedication of one's
        prescribed duties to the Supreme Lord is needed to overcome the
        threefold miseries of life. (33) O good soul, isn't it so that the
        cure for a disease is found in the same thing that caused it? (34)
        The same way all the material dealings of men will finish their own
        materialism once becoming competent in dedication to the
        transcendental. (35) Whatever one does in this world to please the
        Lord and what thereto is done in the dependence on knowledge is
        bhakti-yoga [yoga of devotion]. (36) While doing ones duties thus
        constantly remembering to the will of the Lord, one takes on the
        qualities of the names of S'rî Krishna. (37) Let us meditate upon
        the name and glory of Vâsudeva and His full expansions [Pradyumna,
        Aniruddha and Sankarshana]. (38) Having the Lord without form
        represented in the sound of mantra's, one will, worshiping the
        Supreme Personality of Vishnu thus in person, see perfectly. (39)
        This way, o learned one, knowing well of the confidential part of
        the vedic knowledge, the knowledge of His transcendental opulences
        as well as the intimate personal affection for Lord Krishna was
        bestowed upon me. (40) You, dear good soul, vast in your vedic
        knowledge, who has also heard of the Almighty of whom the wise
        always have found satisfaction to learn about the transcendental,
        please describe His activities for the mitigation of the suffering
        of the masses of people for whom there is no other way of relief'."



        Chapter 6

        Conversation Between Nârada and Vyâsadeva

        (1) Sûta said: "Thus hearing from the great sage among the gods
        about his boyhood, the sage Vyâsadeva, the son of Satyavatî, asked
        him: (2)'After the great devotees who instructed you in
        transcendental wisdom departed, what did you do before the beginning
        of your present life? (3) How were the conditions of the life you
        spent after this initiation and how did you, in due course of time,
        attain to this body? (4) How could you, O great sage, remember this
        from a previous epoch in any detail, as time in due course
        annihilates all.'

        (5) S'rî Nârada said: 'The great sages gave me the transcendental
        knowledge I have at present and in my previous life I had to live by
        it after they had departed. (6) Having only one son, my mother, who
        was as a maidservant a simple woman, was tied to me, her offspring,
        by her affection, having no other alternative for protection. (7)
        Although she wanted to care properly after me, she, being dependent
        like a puppet on a string, could not do so. (8) While attending the
        school of the learned, I, being only five years old, lived depending
        on her, having no experience with the direction of time and the
        country. (9) When once she went out at night for milking a cow, she
        was bitten in the leg by a snake on the path and thus she fell
        victim of the supreme time. (10) I took it as a benediction of the
        Lord who always desires the best for His devotees, and thinking that
        way, I headed for the north. (11) There I found many flourishing big
        and small towns and villages with farms, mineral and agricultural
        fields in valleys with flowery and nursery gardens and forests. (12)
        I saw hills and mountains full of gold, silver and copper and
        elephants pulling branches from the trees nearby delightful lakes
        and ponds full of the lotus flowers aspired by the denizens of
        heaven - and my heart was pleased by birds and the bewildering
        encircling of humming bees. (13) I passed through thickets of
        bamboo, sharp grass and weeds and through caves which were difficult
        to pass alone, and I came to deep and dangerous forests which were
        the playground for snakes, owls and jackals. (14) Being bodily and
        mentally tired, I, hungry and thirsty, took a bath and drank water
        in the lake of a river finding relief from my fatigue with it. (15)
        In that uninhabited forest I took shelter under a banyan tree and
        thought over the Supersoul within from my intelligence, as I had
        learned from the liberated souls. (16) Thus meditating on the
        lotusfeet of the Supreme Personality, all thinking, feeling and
        willing transformed in transcendental love, and being eager, tears
        rolled from my eyes as I saw the Lord appear in my heart without
        delay. (17) I was fully overwhelmed by an excess of love and special
        separated feelings of happiness all over my body, and being absorbed
        in the ocean of ecstasy I could not see both Him and me. (18)
        Without thereafter seeing any longer the form of the Lord that takes
        all disparity out of the mind, I all of a sudden got up being
        perturbed as one is having lost something desirable. (19) Desiring
        to experience that again, having the mind concentrated on the heart,
        despite of waiting I never saw Him and got very depressed being
        frustrated that way. (20) Thus attempting in that lonely place, from
        the beyond, I heard pleasing words of gravity being spoken to me
        that mitigated my grief: (21)'My dear, for the duration of your life
        you will not acquire the vision of Me here, as from the immature of
        material bondage it is, being incomplete in service, difficult to
        see Me. (22) My form was only shown once for the sake of your
        hankering, o virtuous one, as by increasing the desire for Me, the
        material desires will give way. (23) By service to the Absolute,
        even for a few days, one attains to firm and fixed intelligence unto
        Me and having given up the deplorable of this world, one goes on to
        become My devotee. (24) Intelligence engaged this way in devotion
        can at no time been separated from Me as whether beings are becoming
        or even waning, their remembrance will, by My mercy continue.'

        (25)'Having thus spoken, that great and wonderful sound of the
        Supreme authority stopped and I, being favored, bowed my head in
        obeisance to the great and glorified. (26) Free from formalities,
        exercising the holy name of the unlimited, mysterious and
        benedictory activities in constant remembrance, I traveled the earth
        liberated and contented in all modesty awaiting my time without any
        envy. (27) Thus being absorbed in Krishna and free from attachment
        to the material world, o Vyâsadeva, in due course of time death came
        to me as natural as the coincidence of illumination with lightening.
        (28) Having been awarded with that transcendental body worthy of the
        Lord, I quit the body composed of the five material elements seeing
        my acquired material activities ended. (29) At the end of the epoch
        the Lord, having laid Himself down in the waters of devastation took
        Me of the creator in within in His breath. (30) A thousand Ages
        later, when the creator was again being expired I, together with all
        the rishis like Marici, appeared again. (31) Traveling as well in
        the transcendental as in the places of the three material worlds I
        have, by vow unbroken in my service through the mercy of Mahâ-
        Vishnu, unrestricted entrance at any time. (32) This way I move
        constantly singing the message of the Lord, vibrating the
        transcendentally charged vînâ with which the Godhead has decorated
        Me. (33) Thus singing, the sight of the Lord of the Lotusfeet, of
        whom the recitations of His activities are pleasant to hear, appears
        soon, as if called for in the seat of my heart. (34) I experienced
        that for the ones so anxious in their desire for the objects of
        their senses, there is a boat to overcome the ocean of material
        nescience: the repeated recitation of the glories of the Lord. (35)
        Desire and lust being curbed every time by the discipline of yoga
        evidently will not the same way be as satisfying to the soul as the
        service to the Personality of Godhead. (36) I described all this
        about my birth and activities to you - who is without sin - as you
        asked for, for the satisfaction of as well your as my own soul'."

        (37) Sûta said: "After thus addressing the powerful sage, took
        Nârada Muni leave of the son of Satyavatî for wherever, meanwhile
        vibrating his enchanting Vînâ. (38) All success to the sage of the
        Gods who takes pleasure in singing the glories of the Personality of
        Godhead, and thus, by his instrument, enlivens the distressed
        universe."



        Chapter 7

        The Son of Drona Punished

        (1) S'rî S'aunaka said: "What did the great sage Vyâsadeva do after
        having heard from Nârada Muni what he wanted?"

        (2) Sûta replied: "At the riverbank of the Sarasvatî where sages
        meditate there is at S'amyâprâsa an âs'rama for the sake of
        transcendental activities. (3) There, in his own place sat Vyâsadeva
        surrounded by berrytrees concentrating his mind after his oblations
        of water. (4) His mind aligning in the devotion of yoga, being
        perfectly fixed without material concerns, he saw the purusha and
        the external energy in perfect control. (5) The living entities
        conditioned to the modes of nature take in spite of the
        transcendental the unwanted for granted and undergo the reactions
        thereof. (6) By means of devotional service in yoga one can find in
        transcendence the mitigation of the unwanted. For the masses unaware
        of this Vyâsadeva compiled the vedic literatures relating to this
        truth. (7) Simply attending to the literatures about the supreme
        personality of Krishna will make the devotional sprout that takes
        away lamentation, illusion and fear. (8) Having achieved that vedic
        literature and revising it, he taught it to his son S'ukadeva
        Gosvâmî, the wise engaged in selfrealization."

        (9) S'aunaka asked: "Why should he, fully on the path of self-
        realization, being contented within in divine indifference, undergo
        this vast study?"

        (10) Sûta said: "Such are His wonderful qualities that in spite of
        taking pleasure in the soul, as well the common people as the sages
        freed from all material bondage do pure devotional service to the
        Urukrama. (11) S'uka, as the son of Vyâsa, with the quality of being
        absorbed in the thought of the Supreme Lord, was beloved with the
        devotees in taking up the regular study of this great narration.
        (12) Thus I shall tell you the stories of Krishna about the birth,
        activities and deliverance of king Parîkchit, the rishi among the
        kings, as well as of the renunciation of the sons of Pându.

        (13-14)When on the battlefield of Kurukshetra the warriors of the
        Pândava's and the Kaurava's had found their heroic fate and the son
        of King Dhritarâshthra was lamenting his broken spine due to being
        beaten by the club of Bhîma, the son of Dronâcârya [As'watthâmâ]
        thought to please his master Duryodhana by delivering the heads of
        the sleeping sons of Draupadî as a prize - but the master
        disapproved of this heinous act. (15) The mother of the children [of
        the Pândava's], hearing of the massacre cried bitter tears in
        lamentation. Arjuna [who headed the Pândava's], trying to pacify her
        said: (16)'I can only take the tears from your eyes away o gentle
        lady, when the head of that fallen learned aggressor is shot of by
        the arrows of my bow Gândiva. I will present it to you to stand on
        for taking your bath, after I have burnt the bodies of your
        sons.'(17) Satisfying her by these words Arjuna, he who is guided by
        the Infallible One, got, being armed and equipped, on his chariot to
        persecute As'watthâmâ, the son of his martial teacher. (18) Seeing
        him coming furiously from a distance, the murderer of the princes
        panicked and fled in great speed on his chariot to save his life,
        like Brahmâ did fleeing from S'iva. (19) Seeing himself unprotected
        when his horses got tired, the son of the twice-born [As'vatthâmâ]
        resorted, only thinking of himself, to the ultimate weapon [the
        brahmâstra]. (20) Thereto touching water and concentrating on
        reciting the mantra's, he put life in great danger, not knowing how
        to stop the process. (21) A glaring light spread in all directions
        that fierce, that seeing the life threat Arjuna turned to the Lord
        [who drove his chariot] and said: (22)'O, Krishna, Krishna, you are
        the Almighty that takes away the fears of the devotees, You alone
        are the path of liberation for those suffering in the midst of
        material miseries. (23) You are by transcendence the original
        enjoyer and direct controller of the material energy; You are the
        one who by His own internal potency casts off the material illusion
        in the bliss and knowledge of Your own Self. (24) From that position
        you are in the heart of the ones materially entangled executing by
        your influence the ultimate good of the four principles that
        characterize liberation [truth, cleanliness, austerity and
        compassion]. (25) Thus You incarnate to remove the burden of the
        material world for the satisfaction and remembrance of your friends
        and pure devotees. (26) O Lord of Lords, I don't know where this
        highly dangerous, dazzling light spreading all around originates
        from.'(27) The Supreme Lord said: 'Take it from Me that it is of the
        son of Drona, who threw the weapon of mantra's, not even knowing how
        to retract it facing the imminence of his death. (28) Nothing else
        can counter this weapon but another one; in fact you will have to
        subdue this immense glare by means of the dazzle of your own martial
        expertise'."

        (29) Sûta said: "After hearing what the Supreme Lord said, Arjuna
        in the opposition of battle, touched water himself circumambulating
        the Lord and took up the supreme weapon. (30) Thereupon of the
        combined glare of the two weapons the whole firmament and outer
        space was covered by an expanding ball of fire as bright as the sun.
        (31) Seeing the heat of both of them affecting all the inhabitants
        of the three worlds, reminded of the fire of annihilation at the end
        of time [sâmvartaka]. (32) Realizing this disturbance of the people
        in general and of their places, Arjuna by the command of Vâsudeva,
        retracted both the weapons. (33) Then Arjuna, angered with eyes red
        like copper, arrested the son of Gautamî, binding him skillfully
        with ropes as if it concerned an animal. (34) Having bound up the
        enemy and bringing him by force to the military camp, the Supreme
        Lord looking on with lotus eyes said to the angered Arjuna:
        (35)'Never let this relative of the learned go for he has killed
        innocent boys in their sleep. (36) One who knows the principles of
        religion is afraid to kill an enemy who is careless, intoxicated,
        insane, asleep, of tender age, a woman, foolish, a surrendered soul
        or someone who lost his chariot. (37) One who thinks he can properly
        maintain his own life at the cost of the lives of others by
        shameless and wretched killing, can certainly be killed for his own
        good for he will bring himself down by his own fault. (38) I
        personally heard you promised the daughter of the King of Pân'câla
        the head of him whom you consider to be the killer of your sons.
        (39) He, being not more than the burnt ashes of his family, an
        offending sinner who is responsible for the murdering of your sons
        and one who displeased his own master, will therefore be killed'."

        (40) Sûta said: "Although Arjuna, being examined by Krishna
        concerning the matter of his duty, was encouraged to do so, He
        didn't like to kill the son of his teacher, although it was the
        heinous murderer of his sons. (41) Thereafter having reached his own
        camp, along with his dear friend Govinda [He who enlivens the
        senses] and charioteer, he entrusted the assassin to His dear wife
        who was lamenting over her murdered sons. (42) Upon seeing the
        criminal thus brought in like an animal tied in ropes and being
        silent from his heinous act, Draupadî, of the beauty of her nature
        out of compassion showed the son of the teacher due respect. (43) It
        was unbearable for her having him brought being bound and she
        said: 'Release him, for he is a learned one [a brâhmana], our
        teacher'. (44) By his [Drona's] mercy you yourself have received the
        confidential knowledge of the martial arts and the release and
        control of all kinds of weapons. (45) The lordship of Drona for
        certain still exists in the form of his son, as his other half Kripî
        [his wife] is still living having him present. (46) Therefore, o
        most fortunate one of the principles of religion, by the good of
        your self do honor to the family by not causing grief to him, as he
        was always of worship and respect. (47) Do not make his mother,
        Drona's wife, cry, the way I do in my chastity shedding tears
        constantly in distress over a lost child. (48) If the noble
        administration knows no restrictions relating to the order of the
        learned, that rule will burn up in no time and will, together with
        its family members, be put in grief'."

        (49) Sûta said: "o learned ones, the king [of the Pândava's,
        Yudhishthhira] supported the statements of the Queen as they were in
        accordance with the principles of religion, of justice, merciful,
        without duplicity and glorious in equity. (50) Nakula and Sahadeva
        [the younger brothers of the King] and also Sâtyaki, Arjuna, the
        Supreme Lord - son of Devakî, as well as the ladies and others were
        with him. (51) Thereupon said Bhîma indignantly: 'To his for no
        reason, nor for himself nor for his master, having killed sleeping
        children, is death declared to be the reward.' (52) The four-armed
        one [Lord Krishna], after hearing the words spoken by Bhîma and
        Draupadî and having seen the face of His friend [Arjuna], said as if
        smiling: (53-54) 'The relative of a learned one is not to be killed,
        although one kills an aggressor - this both is by Me certainly
        prescribed to be carried out abiding by the rules. You have to keep
        to the truth as promised by pacifying your wife and also act to the
        satisfaction of as well Bhîma as of Me'."

        (55) Sûta said: "Just then understanding the Lord His motives, by
        his sword he separated the jewel from the head of the twice born
        along with his hair. (56) After releasing him from the ropes, he
        [As'watthâmâ], next to the loss of his bodily luster because of the
        infanticide, also lost strength being deprived of his jewel and was
        driven out of the camp. (57) Cutting the hair, taking the wealth and
        banishment are for the relatives of the learned, not any other
        method of killing concerning the matters of body. (58) After that,
        the sons of Pându together with Draupadî, overtaken by grief,
        performed the duties that are needed to be done for the dead."





        Chapter 8

        Prayers by Queen Kuntî and Parîkchit Saved

        (1) Sûta said: "For performing the waterduties, the relatives of the
        deceased, headed by the ladies, went with Draupadî to the Ganges.
        (2) After each had done his offering of water, and having
        sufficiently mourned again, they took a bath in the water of the
        Ganges that is purified by the dust of the lotus feet of the Lord.
        (3) There sat the king of the Kuru's [Yudhishthhira] with his
        younger brothers, Dhritarâshthra and Ghândarî in deep bereavement
        together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna
        together with the muni's there pacified the shocked and affected
        family who had lost their friends and family members, by
        demonstrating of the supreme law of the Almighty how to take the
        reactions for a remedy. (5) Because of cheating Yudhishthhira [the
        eldest of the Pândava's], who had no enemies, the unscrupulous
        [Duryodhana and brothers], who cleverly seized the kingdom and who
        had shortened their lifespan by insulting Draupadî in mistreating
        her by the hair, had been killed. (6) By the proper performance of
        three horse-sacrifices his [Yudhishthhira's] fame spread in all
        directions like the fame of Indra who did that sacrifice a
        hundredfold.

        (7) Worshiped by the wise and the learned, the Lord invited the
        sons of Pându along with Uddhava [another relative and friend of
        Krishna], greeting them in reciprocation to say goodbye. (8) Seated
        on His chariot, just as He wanted to leave for Dvârakâ, He saw
        Uttarâ [the mother expecting Parîkchit] hurrying towards Him in
        fear. (9) She said: 'Protect me, protect me, o worshiped of the
        worshiped, Lord of the Universe; I see no one else fearless than
        You, in this world of death and duality. (10) O all powerful Lord, a
        fiery iron is coming towards me. Let it burn me, o protector, but
        save my embryo'."

        (11) Sûta said: "Patiently hearing her words the Supreme Lord, who
        is the caretaker of the devotees, understood that this was the
        result of a brahmâstra-weapon of the son of Drona who wanted to end
        the existence of all Pândava descendants. (12) O Chief of the Muni's
        [S'aunaka], seeing the glaring brahmâstra heading towards them, the
        Pândava's each took up their own five weapons. (13) Seeing that they
        were in great danger with no other means available, the Almighty
        took up His own Sudars'ana disc for the protection of His devotees.
        (14) Being within the soul of all living beings, the Supreme Lord of
        Yoga by His personal energy covered the embryo of Uttarâ for the
        protection of the progeny of the Kuru-dynasty. (15) O S'aunaka,
        although the brahmâstra weapon went unhindered by counteractions, it
        was, being confronted with the strength of Vishnu, neutralized. (16)
        Do not think of all this as something wondrous, since, of all of the
        all-mysterious and infallible, it is the Lord who is considered to
        be the One who is transcendental by His own energy in creating,
        maintaining and destroying, although in fact He is unborn.

        (17) Being saved from the radiation of the weapon, the chaste Kuntî
        along with her sons, addressed Lord Krishna who was about to leave.
        (18) Kuntî said: 'My obeisances to You, the Purusha, the original
        controller of the cosmos who is invisible and beyond all existing
        both within and without. (19) Covered by the deluding [material]
        curtain, being irreproachably transcendent and not discerned by the
        foolish, You are like an actor dressed up as a player. (20) Next to
        Your science of devotional service, with the advanced
        transcendentalists and philosophers who can discriminate between
        spirit and matter, how can we, women, see You? (21) Therefore My
        respectful obeisances to You, the Supreme Lord, the son of Vasudeva
        and Devakî, of Nanda and the cowherd men of Vrindâvana, who is the
        protector of the cows and the senses. (22) Unto You my respects, who
        has a lotuslike depression in his abdomen, who is always decorated
        with lotus flowers, whose glance is as cool as a lotus flower and
        whose footprints show the mark of lotusflowers. (23) You are the
        master of the senses and have released the distressed Devakî [mother
        of Krishna] from a long imprisonment by the envious [uncle] King
        Kamsa and o Lordship, You have protected me and my children against
        a constant threat. (24) Saving us in the past from poison, a great
        fire, man-eaters, a vicious assembly, sufferings from exile in the
        forest and against the weapons in battles with great generals, You
        have now fully protected us against the weapon of the son of Drona.
        (25) If we would only have more of those calamities, o Master of the
        Universe, so that we can meet You again and again, because meeting
        You means that we no longer see the repetition of births and death.
        (26) The ones intoxicated by striving for a good birth, opulences,
        education, and beauty will never ever in feeling deserve to address
        You, who are easily approached by the materially exhausted. (27) All
        honor to You, as You are the property of the ones living in poverty,
        transcendental to the affection with the material modes, the
        selfcontented and most gentle one; all my respect unto You who are
        the master of the monists. (28) I consider You to be the eternal
        Time that is without a beginning or an end - the all-pervasive one
        distributing Your mercy everywhere equally among the beings living
        in the dissent of social intercourse. (29) O Lord, no one
        understands Your pastimes, that appear to be worldly and common, but
        are completely non-envious and impartial without favoring anyone.
        (30) Being of the vital energy, o Soul of the Universe, taking birth
        although You are unborn and acting although You are inactive and
        manifesting with the animals, the human beings, the wise and beings
        in the water, You are veritably bewildering. (31) It bewilders me
        that when the gopi [Yasodâ, the cowherd foster mother of Krishna]
        took up a rope to bind You because You were naughty, You were afraid
        and cried the make-up off of Your eyes, although You are feared by
        fear personified. (32) Some say that You are born from the unborn
        for the glory of the pious kings or the pleasure of the family of
        dear King Yadu, like sandalwood appearing in the Malaya Hills. (33)
        Others say that You descended from the unborn for the good of
        Vasudeva and Devakî who prayed for You and the killing of the one
        envious with the godly. (34) Still others say that You, like a boat
        on the sea, came to take away the burden of extreme worldly grief
        and were born from the prayers of Lord Brahmâ. (35) And yet others
        say that You appeared for the ones suffering from desire and
        nescience in the materially motivated world so that they may perform
        hearing, remembering and worshiping You. (36) The people in general
        who take pleasure in continuously hearing and chanting Your
        activities, certainly very soon will see Your lotus feet who put the
        recurrence of rebirths to an end. (37) O Lord, with all that You did
        for us, You are leaving us - Your intimate friends living by Your
        mercy alone in dependence on Your lotus feet - today to the kings
        engaged in enmity. (38) We, without You, will, along with the Yadus
        and Pândava's, be without the fame and name, like a body is without
        the senses after the spirit has left. (39) The land of our Kingdom
        will no longer appear as beautiful as it does now being dazzled by
        the marks of Your footprints. (40) All these cities and towns
        flourished in their nature increasing by Your looks with a wealth of
        herbs, vegetables, forests, hills, rivers and seas. (41) Therefore,
        <br/><br/>(Message over 64 KB, truncated)
      Your message has been successfully submitted and would be delivered to recipients shortly.