by Sutapa Das

© 2019, Bhaktivedanta Manor

Text: Sutapa Das

Layout: Yogendra Sahu

Artwork courtesy of The Bhaktivedanta Book Trust International, Inc.

www.krishna.com.

The International Society for Krishna Consciousness

Founder Acarya: His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada

College of Vedic Studies

Bhaktivedanta Manor,
Hilfield Lane,
Watford, WD25 8EZ
01923 851000
www.krishnatemple.com
info@krishnatemple.com
Contents
The Inspiration....................................................................................................................................................... 4
Acknowledgements............................................................................................................................................7
Introduction............................................................................................................................................................. 9

S.L.A.P | SB starts with a slap; a wake-up call from God........................................14

C.U.T | SB can cut our attachment to the material world.................................... 44

S.A.V.E.S | SB saves the listener from repeated birth and death ..................66

S.K.I.P | SB empowers you to skip over obstacles....................................................104

R.E.A.P | SB helps you reap the true benefit of human life.............................. 136

E.P.I.C | SB is an epic among all literature..................................................................... 162

O.P.E.N | SB can open the door to the spiritual world.......................................... 192

G.O.L.D | SB is more valuable than gold........................................................................220

D.R.A.G | SB can drag even an unqualified person to perfection................250

B.A.B.Y | SB describes the pastimes of baby Krishna........................................... 282

M.A.D | SB is will teach one to become mad after Krishna................................ 316

S.U.M | SB contains the sum total of all spiritual knowledge..........................346

N.A.M.E | SB prescribes the holy name as the process for the age............ 374

Biliography.......................................................................................................................................................... 401
Author ................................................................................................................................................................... 403
 The Inspiration

4
A.C. Bhaktivedanta Swami Prabhupada was a saint like no other.

At the age of 69, homeless, penniless and alone, he arrived in the

Lower East Side of New York in search of ‘better opportunities’
to share his message. This was Skid row; the lowest of the low.
Here he lived, worshiped, studied and taught. Every evening,
his latest residence, the rat-ridden 94 Bowery, would fill up
with buzzing acidheads, bearded bohemians, ruined alcoholics
and disillusioned dropouts. Sex, music, LSD, and consciousness
expansion; that’s what made them tick. The Swami would
nonchalantly step into the makeshift ‘temple’ and take his seat
at the front, face-to-face with these confused souls who were
looking for real love, real happiness and real spiritual experience.
The Swami, however, was unfazed; his face exuding bottomless
depth and boundless compassion. In short, straight, simple
philosophical discourses, he taught them eternal truths with
resounding impact. When he sang in unsophisticated tunes with
a bongo drum, their heads would spin, and their hearts were
conquered. His tremendous devotion empowered his urgent
message to penetrate the depths of their consciousness. He
effortlessly smashed layers of illusion, unrelentingly exposing the
fallacy of all materialistic ideology.

From these humble beginnings, Prabhupada went on to found

the International Society for Krishna Consciousness (ISKCON),
and in a few short years made “Hare Krishna” a household name.
No amount of social commentary, historical analysis or academic
conjecture can account for his incredible achievements.
Prabhupada’s life is tangible proof of a spiritual miracle.

Thank you to Srila Prabhupada. From morning to night, day

after day, in every imaginable forum, he was teaching, writing,
leading, managing, encouraging, problem-solving; using every
last bit of energy to spark a spiritual revolution through Srimad-
Bhagavatam. His life is a constant challenge to delve deeper,
think bigger and extend further.

5
 Acknowledgements
“My path is very difficult. I am blind, and my feet are
slipping again and again. Therefore, may the saints help
me by granting me the stick of their mercy as my support.”
(Krishnadasa Kaviraja Goswami)

6
My spiritual master, Kadamba Kanana Swami, is the proofreader of my life. He
is the sharp and saintly soul who expertly guides me at every step, revealing a
vision of the future that extends way beyond my own limited conceptions. His
absorption in Srimad-Bhagavatam ignited something within me, and because
he told me to write, I’m trying my best.

There are some individuals who have more faith in you than yourself. For me,
Srutidharma Das is one of those people; an endless fountain of encouragement
and empowerment. He lives for others, and his undiminishing level of
selflessness brings the teachings of these ancient scriptures to life. He has always
lovingly pushed me, and for that I’ll always remain indebted.

I am a self-confessed plagiarist. I learnt so many things about Srimad-

Bhagavatam from the dedicated devotees at Bhaktivedanta Manor. Further
afield in the ISKCON world, we are nourished by the insights of individuals who
have deeply studied and grasped the Bhagavatam’s concepts. Many of these
devotees and their works are referenced in the bibliography. Thank you to you all.

A group of kind-hearted devotees looked over the manuscript at its various

stages, offering invaluable feedback, input and advice – Sanatana, Chris, Hari
Vallabhi, Nitai, Anamika, Dimple, Manju, Hariprasad, Govinda and Govardhana.
The time and energy you lent me is deeply appreciated. And how can I forget
Yogi – my good friend, a technical whizz kid who can magically transform a
manuscript into a printed book. You are the best.

After arriving in New York, Srila Prabhupada began publishing “Back to Godhead”
magazine and insisted that every issue contain articles written by his young
students. He was concerned that ancient truths be carried into the modern
context in suitable language and with reference to the contemporary needs,
interests and concerns of the people. His predecessor, Srila Bhaktivinoda
Thakura, another prolific writer, explained how many people simply study books,
collect information and then store those facts, like a magistrate imprisons a
criminal in jail. He labelled it “fruitless retention.” Rather, he said, one should
take such knowledge, sincerely apply it in one’s life, and then creatively share it
according to personal experience and taste.

‘Book Bhagavata’ is a humble attempt to fulfil their wishes, and in some

insignificant way encourage people to excavate the Srimad-Bhagavatam for
their own transcendental gems. My attempt is simply to encourage the reader to
approach the original source of knowledge: the profound narrations of the sages,
translated and commented on by Srila Prabhupada. ‘Book Bhagavata’ has also
been produced in a spirit of self-improvement, with the sincere desire to deepen
my connection with this priceless treasure-house of knowledge. It’s a grave
responsibility to re-present the most profound teachings in the universe; a task
which calls for genuine purity and freedom from worldly ambition. Please forgive
any mistakes I have made, which are likely due to my limited knowledge and lack
of spiritual depth.

Sutapa Das 7
 Introduction
“There are two types of Bhagavatas, namely the book
Bhagavata and the devotee Bhagavata. Both the
Bhagavatas are competent remedies, and both of them
or either of them can be good enough to eliminate the
obstacles. A devotee Bhagavata is as good as the book
Bhagavata because the devotee Bhagavata leads his life
in terms of the book Bhagavata and the book Bhagavata
is full of information about the Personality of Godhead
and His pure devotees, who are also Bhagavatas.
Bhagavata book and person are identical.” (SB 1.1.18)

8
Life’s Constant Companion
Time ticks by, and everything in our life changes – the place where we live, the
people who surround us, the responsibilities we shoulder and the condition of
the body we possess. In the Bhagavad-gita, Krishna rubberstamps the material
world as asasvatam, a place where everything invariably fades away. That
transitory nature triggers feelings of discomfort and insecurity within us. Thus,
Krishna further describes the material world as dukhalayam, a place of inevitable
misery and suffering. Nobody is exempt. By nature, however, we are eternal,
pleasure-seeking, spiritual beings. That quality is so inherent that it’s undeniable.

How do we navigate this world, which sometimes seems so alien? How do we

find our purpose and satisfy our innermost yearning? How can we live joyful
lives and discover the happiness and security we so much seek? How do we deal
with the emotions, experiences and events of day-to-day life?

For that, Krishna lends a helping hand. Srimad-Bhagavatam is known as ‘Book

Bhagavata’ – the Supreme Lord who has appeared in the form of a scripture. The
saints recommend that we form a deep bond with this sacred text and carry it
as our constant companion. While everything else in life may change, this book,
and the vision it lends us, remains a constant source of inspiration, strength and
wisdom. It is enriched with spiritual insights to deal with every life situation we
may face. The celebrated saint, Sanatana Goswami, beautifully captures this
relationship: “O Srimad-Bhagavatam, O my only friend, O my companion, O my
teacher, O my great wealth, O my deliverer, O my good fortune, O my bliss, I offer
respectful obeisances unto you.” (Krishna Lila-Stava)

The Srimad-Bhagavatam is indeed a life companion. As we browse through the

pages, we’ll find a relevant story, an inspiring personality, a striking situation, a
philosophical exchange or a powerful life lesson which illuminates our heart.
Every word brings life back into perspective, reminding us of the greater journey
we are on, and filling us with clarity, hope and inspiration. The words of the saints
and sages give us the broadest vision of reality, and as we immerse ourselves in
those teachings, we’re elevated to the most powerful vantage point in life.

But it doesn’t end there. The Srimad-Bhagavatam transports us to Krishna’s

abode of unlimited possibility. It’s a spiritual world that most people may never
have conceived of - a world in which God is not just revered as the controller,
creator or judge, but is adored for His incredible charm, sweetness and delightful
personality. In that world, God seeks His devotees as much as they seek Him, He
loves them as much as they love Him, and He needs them as much as they need
Him. That transcendent world is our true home, and Srimad-Bhagavatam is the
guidebook that will take us there.

Srimad-Bhagavatam Travels West

In September 1959, Srila Prabhupada entered the sannyasa (renounced) order
of life. Renunciation for him, however, didn’t mean retirement. Having taken
9
this step, Srila Prabhupada was free to pursue his missionary dreams on the
 order of his guru, Srila Bhaktisiddhanta Saraswati Thakura. That year, he took
up residence in a tiny stone room in Radha Damodara temple, Vrindavana,
where his saintly predecessors had resided centuries ago. He focused on writing,
knowing that this would be his greatest gift to the world.

Srila Prabhupada began meticulously translating Srimad-Bhagavatam into

English, verse-by-verse. It was a painstaking effort, but an incredibly blissful
one too. On one particular day he encountered his spiritual master in a dream.
Srila Prabhupada recalled: “He encouraged me, saying I should write. I have
received my guru’s mercy. He blessed me and gave me the power. I was too
much anxious for the Bhagavatam commentary!” Reassured and inspired, Srila
Prabhupada continued writing, and then went on to produce, proofread and
publish his type-written manuscript. It was a victory: one-thousand volumes of
the Srimad-Bhagavatam, Canto One, Volume One, were printed.

Srila Prabhupada’s next venture was to take the Srimad-Bhagavatam further

than it had ever gone before. To assist, Sumati Morarji, the wealthy director
of Scindia Steamship Lines, reluctantly offered him free passage on a cargo
ship bound for America. Apprehensive about his health, wellbeing and safety,
she much preferred he stay in India and complete his translation of Srimad-
Bhagavatam. She had already financed the printing of the initial volumes, and
relished the saintly sannyasi’s lectures on the timeless words of the sages. Srila
Prabhupada, however, had a bigger vision in mind. One day, early in 1965, he
excitedly arrived at the Scindia offices and showed everyone the ‘hot-off-the-
press’ third (and final) volume of Srimad-Bhagavatam, Canto One. “Now I am
ready to go!” Srila Prabhupada announced, feeling the full conviction to embark
on his mission to the western world.

Srila Prabhupada was utterly convinced of the relevance of Srimad-Bhagavatam.

He knew these teachings were the timeless, perennial science of God
consciousness. A well-intentioned person questioned him: “Why present this
work, which has a very small audience? Why not something else, easier and
more popular?” Srila Prabhupada had a different opinion. He called the Srimad-
Bhagavatam “India’s message of peace and goodwill,” and carried five trunks
of those transcendental volumes with him to America. These were the secret
weapons in his adventure to activate a worldwide revolution of consciousness.

The Greatest Gift

Srila Prabhupada considered his rendering of the Srimad-Bhagavatam his
magnum opus and greatest gift to the world. He didn’t simply translate the
Sanskrit text, but expertly revealed truths beyond this world in a clear and
easy-to-understand way. We don’t have the time to read as many books as our
spiritual preceptors did. Even if we did, we probably wouldn’t have the patience
to carefully study them with concentration. And even if we possessed such
patience, due to lack of spiritual realisation and insight, we’d struggle to extract
the essence of the teachings in an authentic and applicable way. Thankfully, Srila
10 Prabhupada offered that service to the world, and brought the beautiful Srimad-
Bhagavatam to the masses.
When, due to ill health, he returned to Vrindavana in May 1977, he confidently
said, “So there is nothing to be said new. Whatever I have to speak, I have
spoken in my books. Now you try to understand it and continue your endeavour.”
A few months later he left the mortal world.

Srila Prabhupada considered the Srimad-Bhagavatam, along with the Bhagavad-

gita and Chaitanya-Charitamrita, the substantial foundation of his International
Society for Krishna Consciousness (ISKCON). He created ISKCON for the purpose
of propagating Vaisnava theology (devotion to Lord Krishna), and he directed
his disciples to publish and distribute these scriptures as widely, in as many
languages, as possible. Srila Prabhupada’s multi-volume rendition of the Srimad-
Bhagavatam was unfortunately left incomplete when he passed away in 1977; it
was finished ten years later, however, by the collaborative effort of his disciples.

Hidden Gems
In ancient times, sacred scriptures were few and far between, hand-copied, and
in the possession of only the most fortunate. One saint’s manuscript of Srimad-
Bhagavatam was blotted, smudged and rendered practically unreadable due to
the tears of love which were shed during his reading. Today, such priceless books
are readily available at our fingertips and we can read them anywhere and at
any time on our smart phones, tablets, e-readers and laptops. Our shelves are
lined with the published copies – big books, small books, deluxe collectors’ items
and ‘all-in-one’ versions – a veritable library of wisdom! But how much quality
time have we devoted to reading them? And when we do, are we in the right
headspace to draw the unlimited inspiration that is available? With improved
access we must simultaneously intensify our deep absorption and contemplation
of the subject matter. After all, a few short sentences, properly digested, can
change one’s entire life.

“I am requesting all of my students to read my books very seriously every day

without fail. In this way, if your mind becomes absorbed at least one or two
hours daily in the transcendental subject matter of Srimad-Bhagavatam,
Bhagavad-gita, and other books then very easily you will make your
advancement in Krishna consciousness.” (Srila Prabhupada, Letter, June 13, 1972)

11
12
Srimad-Bhagavatam Compact
This small contribution does not fully describe each episode of the Srimad-
Bhagavatam, since Srila Prabhupada’s translation does that perfectly. The key
objectives are as follows:

• To present an easy-to-follow overview of the entire text

• To extract key philosophical concepts, historical facts and life lessons from the
various episodes
• To provide a road-map and framework for anyone who desires to explore the
Srimad-Bhagavatam in greater detail.

The format for this summary study is as follows:

• Standard text - a summary of the verses

• Superscripted numbers - the chapters being summarised
• Boxed text – various lessons and reflections on the narration
• There are also specific references which are footnoted.

Note: ‘Book Bhagavata’ is not a commentary on the Srimad-Bhagavatam.

The primary objective is simply to provide a succinct overview of the text. For
authentic and in-depth analysis one can refer to the following commentaries
which were used by Srila Prabhupada:

• Bala-prabodhini, by Goswami Sri Giridharalala

• Bhagavata-bhavartha-prakasika, by Sri Madhusudana Saraswati
• Bhagavata-candrika, by Viraraghava Acarya
• Bhavartha-dipika, by Sridhara Swami
• Bhavartha-dipika-prakasa, by Sri Vamsidhara
• Krama-sandarbha and Brhad Vaisnava Tosani, by Jiva Goswami
• Pada-ratnavali, by Vijayadhvaja Tirtha
• Sarartha Darsini, by Srimad Visvanatha Chakravarti
• Siddhanta-pradipa, by Srimad Sukadeva
• Subodhini, by Srimad Vallabhacarya
• Subodhini Prakasa, by Srimad Goswami Sri Purusottama carana
• Tattvasara, by Sri Radha Mohana Tarka Vacaspati Goswami Bhattacarya

13
 01
CANTO

Lord Krishna, who is expert and unpredictable,

crafts inconceivable plans which awaken us to
the existence of a higher reality. Often, this is done
through unexpected challenges and reversals; a
divine ‘slap’ which acts as a wake-up call to kick-
start our journey back to Him. In Maharaja Pariksit’s
case, the Lord arranged for him to be cursed to die
in seven days. The illustrious King wholeheartedly
embraced the unexpected news, severed all material
attachments, and received the wisdom of Srimad-
Bhagavatam from Sukadeva Goswami. Canto One
describes the purpose of Srimad-Bhagavatam – to
depict, inspire and awaken pure, unmotivated love of
God. Through the various narrations, we witness this
pure love being exhibited by different devotees, who
all ultimately attain the absolute perfection of life.

S .L . A .P
14
Prabhupada: When there is suffering given by Krishna... Therefore
a devotee does not take seriously suffering. Tat te ‘nukampam
susumiksamanah [SB 10.14.8]. A devotee thinks, “It is the favour of Krishna
that He has put me into suffering.” They never see suffering as suffering.
It is favour of Krishna. That is devotee’s vision. It is exactly like a son who
knows his father well. If the father slaps, the son never protests. He knows
that “It is good for me.” Similarly, a devotee never is disturbed when there
is suffering given by Krishna.

Giriraja: A karmi [materialistic person] is suffering just the laws of...

Prabhupada: The karmi is different. The karmi is suffering... He is suffering

just like criminal is suffering. A criminal is given slap by the police. That
slap and the father is giving slap, that slap is different. Although it looks
the same thing, but there is great difference.

- Morning Walk, 1st May 1974, Mumbai

S Srimad-Bhagavatam (1-6)
L Love (7-11)
A Attaining the Absolute (12-15)
P Pariksit Punished (16-19)

15
 S – Srimad-Bhagavatam (1-6)
The opening chapters of Srimad-Bhagavatam describe its uniqueness,
background, primary contents and ultimate purpose. Before diving into this
ocean of spiritual wisdom, we’re made aware of our great fortune in contacting
this priceless scripture. Srimad-Bhagavatam invites us into Krishna’s world of
unlimited possibility. It teaches us how to nourish the spirit, a transcendental
endeavour which is founded upon the process of attentive hearing. By such
aural reception, the heart is cleansed, our original consciousness is reawakened
and we find what we have always been looking for.

Glorious Bhagavatam 1

We want happiness, but first we have to know who we are. To understand

ourselves, we must identify our origin. When the sun rises, we automatically see
ourselves – similarly, when we find God, we discover our true self. That’s why this
book is exceptional.

Srila Vyasadeva, the great sage and author of Srimad-Bhagavatam, first brings
our attention to Lord Krishna. He is the source of everything, the director of the
material cosmos and the superlative enjoyer in His own abode.

Through the teachings of Srimad-Bhagavatam, one can capture Krishna within

the heart. The purity of this book is unparalleled since it sidelines all materialistic
ideas, uproots all miseries and clearly distinguishes reality from illusion. Srila
Vyasadeva, a literary giant, compiled it at the summit of his spiritual maturity,
and it’s so comprehensive that nothing else is needed to achieve perfection. It
is the mature fruit of the tree of Vedic knowledge, crystallising the essence of all
wisdom. The author invites the reader to relish this masterpiece, which will surely
trigger a revolution of consciousness within the individual, and indeed society at
large.

Essential Truths of Bhagavatam (Six Questions) 1, 2, 3

At the sacred forest of Naimisaranya, located in present-day northern India,

88,000 sages had gathered. Headed by Saunaka Rishi, their noble purpose was
to perform a one thousand-year sacrifice for the spiritual wellbeing of mankind.
Seeing the divine calibre and spotless character of Suta Goswami, the sages
placed six crucial enquiries before him. This exchange of questions and answers
unveiled essential spiritual truths for the benefit of countless generations to
come.1

1. “What is the ultimate good for humanity?” If living beings are able to
free themselves from selfish material desires, engage in unmotivated and
uninterrupted service to Krishna, and thus develop pure love for Him, they
will truly satisfy their innermost yearning.

16 1 Questions are in Chapter 1 and answers are in Chapters 2 and 3. The conversation between
Suta Goswami and Saunaka Rishi continues until the end of the Canto Twelve, and in between,
many other conversations are recounted by them
 2. “What is the essence of all scriptural knowledge?” The understanding
that Krishna is the Supreme Personality of Godhead, and that we should re-
establish our lost relationship with Him through devotional service (bhakti).

3. “Why did Krishna appear in this world?” To protect and uplift those of
saintly disposition, and to attract all other living entities to re-enter the
spiritual world.

4. “What were the activities of the Lord in relation to creation?” After

generating the entire material substance, the Lord facilitated the creative
process by expanding as the various Vishnu incarnations, thus providing a
stage for living entities to live separately from God.

5. “What were the activities of each incarnation of the Lord?” The various
forms of the Lord descend from the spiritual world to the material world for
different purposes, and Krishna is the original source of them all (twenty-two
such incarnations are described).

6. “When Krishna departs from the world, where will religious principles
be found?” Though religiosity (dharma) and knowledge (jnana) depart with
Krishna when He leaves the material world, those living in the subsequent
age of darkness can illuminate their life by reading Srimad-Bhagavatam.

Suta Goswami thus highlighted the compelling power of hearing Srimad-

Bhagavatam. One who receives it with open ears and an open heart, is gifted
with a profound understanding of Bhagavan (the Supreme Lord) and the
process of bhakti (devotional service to Him), and simultaneously experiences a
purification of heart that raises one to the platform of pure devotion.

The Goal of Bhagavatam (Sri Krishna) 3

Srimad-Bhagavatam is the ripened fruit on the tree of all Vedic knowledge,

and the twenty-eighth verse of Chapter Three is said to be the emperor of all its
verses. After describing twenty-two of the Lord’s unlimited incarnations, Suta
Goswami established, in no uncertain terms, that Krishna is the original source of
them all: “All of the above-mentioned incarnations are either plenary portions or
portions of the plenary portions of the Lord, but Lord Sri Krishna is the original
Personality of Godhead. All of them appear on planets whenever there is a
disturbance created by the atheists. The Lord incarnates to protect the theists.”
(SB 1.3.28)

This verse, also known as the paribhasa-sutra (a verse which governs the entire
book), reveals the purpose and essence of the entire Srimad-Bhagavatam – that
Krishna is the Supreme Personality of Godhead, and the all-attractive goal of life.

History of Bhagavatam (Four Questions) 3, 4

Suta Goswami went on to describe how he received the teachings of Srimad-

Bhagavatam. Srila Vyasadeva had previously instructed Sukadeva Goswami, his
son, in this spiritual science. Then, in a historic conversation, Sukadeva Goswami
18 spoke it to Maharaja Pariksit, the saintly king who was cursed to die in seven
days. Suta Goswami heard that recital and was now imparting the very same
knowledge to the sages of Naimisaranya.

Having received enlightening answers to their first six questions, the sages posed

01 | S.L.A.P | Srimad-Bhagavatam
a further four questions surrounding the history of Srimad-Bhagavatam. The
answers to those four questions extend to the end of Canto One:2

1. Why, when and where was Srimad-Bhagavatam compiled?

2. How was Sukadeva Goswami viewed by others and how did his meeting with
Maharaja Pariksit transpire?

3. How was Maharaja Pariksit born and what were his activities?

4. Why did Maharaja Pariksit renounce everything and travel to the bank of the
Ganges?

Compilation of Bhagavatam 4, 5, 6

Suta Goswami began by addressing the first question regarding the compilation
of Srimad-Bhagavatam.

Once, whilst Srila Vyasadeva was deep in meditation, he envisioned the bleak
future of civilisation. Moved by compassion, he resolved to make the spiritual
truths more accessible for the mass of people. He divided the original Veda into
four, compiled the fifth Veda consisting of ancient histories, and entrusted each
division of literature to various sages for preservation, development and further
dissemination.

Despite producing so many volumes of books, Vyasadeva remained dissatisfied.

When Narada Muni arrived at his hermitage in Badarikasrama, he immediately
diagnosed the problem and instructed Vyasadeva to compile a literature which
would beautifully highlight the identity and activities of Lord Krishna, the
Supreme Personality of Godhead. Narada informed him that his previous works
had obscured this most essential revelation; so much was discussed, but the
essence was overlooked.

To highlight the power of hearing about Krishna, Narada Muni described how,
through the association of great saints, he progressed in devotional service. The
transformation took place by serving and hearing from spiritually evolved souls
with the proper eagerness and humility. Being further questioned by Vyasadeva,
Narada Muni explained his previous life as the son of a maidservant, how his
mother died, his subsequent meeting with the Supersoul, and his current birth
as a wandering sage. Narada clearly possessed the depth of realisation required
to guide his disciple towards spiritual perfection.

Having received these jewel-like instructions, Vyasadeva went into a divine trance
and perfectly grasped all the spiritual conclusions. He subsequently compiled the
Srimad-Bhagavatam and taught it to his son, Sukadeva Goswami.

19
2 Question 1 is answered in Chapters 4-6 / Questions 2-4 are answered in Chapters 7-19
 Ripened Fruit
“The Personality of Godhead Sri Krishna appeared
before us just a little prior to the beginning of Kali-yuga,
and He returned to His eternal home practically at the
commencement of Kali-yuga. While He was present, He
exhibited everything by His different activities. He spoke the
Bhagavad-gita specifically and eradicated all pretentious
principles of religiosity. And prior to His departure from
this material world, He empowered Sri Vyasadeva through
Narada to compile the messages of the Srimad-Bhagavatam,
and thus both the Bhagavad-gita and the Srimad-Bhagavatam are like
torchbearers for the blind people of this age. In other words, if men in this age
of Kali want to see the real light of life, they must take to these two books only,
and their aim of life will be fulfilled. Bhagavad-gita is the preliminary study of
the Bhagavatam. And Srimad-Bhagavatam is the summum bonum of life, Lord
Sri Krishna personified. We must therefore accept Srimad-Bhagavatam as the
direct representation of Lord Krishna. One who can see Srimad-Bhagavatam
can see also Lord Sri Krishna in person. They are identical.” (SB 1.3.43)

Vyasadeva appeared in this world with the sole mission of educating the masses
in transcendental knowledge. Seeing that the Vedic mantras had become
unclear and confusing, he divided the one Veda into four separate works, and
also compiled the fifth Veda (historical stories) to give further insight and
information. These divisions were given to various sages who, under Vyasadeva’s
guidance, elaborated upon them and produced voluminous texts, still very
difficult for the layman to understand and apply. The various viewpoints
expressed were also difficult to reconcile. Thus, Vyasadeva decided to harmonise
the diversity by shrinking the thousands of millions of Vedic verses into a single
book of concise codes known as the Vedanta-Sutra.

After completing this work, he still felt it too ambiguous and complex for most
people to understand, and thus attempted to communicate the same teachings
in story-format through the epic history of India known as the Mahabharata.
Despite these mammoth endeavours Vyasadeva remained dissatisfied,
concerned that the essence had not yet come to the forefront.

Enter Narada Muni, who expertly diagnosed the root cause of the author’s
disenchantment. Srila Vyasadeva’s writings had stressed the preliminary
(and often materialistic) goals of religion – dharma (piety), artha (economic
development), kama (sense gratification) and moksa (release from suffering).
The travelling mendicant explained how Vyasadeva had inadvertently misled
people, failing to glorify the Supreme Lord and highlight His name, fame,
pastimes and glories. Having received this wise counsel, Vyasadeva went on
to compose the Srimad-Bhagavatam, which magnified and zeroed in on the
essence of the Vedas: pure, untainted, loving devotion to Lord Krishna. At last,
Vyasadeva felt satisfied in his endeavour to provide the light of knowledge
20 to the lost souls of Kali-yuga, the current cosmic age of degradation. Srimad-
Bhagavatam, the spotless (amala) Purana, would indeed be the saving grace in
the impending dark times, clearly establishing the goal of life and the true source
of unlimited happiness in no uncertain terms.

01 | S.L.A.P | Srimad-Bhagavatam
Having compiled Srimad-Bhagavatam, Vyasadeva taught the contents to his son,
Sukadeva Goswami. When he was born, Sukadeva Goswami immediately left
home, fearful of potential material influences. Vyasadeva arranged to lure him
back by having beautiful verses of the Srimad-Bhagavatam recited within his
earshot. Sukadeva Goswami was indeed attracted to return, and subsequently
heard the entire Srimad-Bhagavatam from his father. Later, Sukadeva Goswami
met Maharaja Pariksit and narrated the entire Srimad-Bhagavatam to him in
seven days. During that discourse, Vyasadeva and Suta Goswami were both
present. Having grasped the entire narration, Suta Goswami later recited it to the
sages of Naimisaranya, headed by Saunaka Rishi.

The Narrations of Srimad-Bhagavatam

In bygone ages, all Vedic knowledge was passed down orally. People would hear
the knowledge, remember it, assimilate it, and perfectly communicate it to the
next person without any adulteration. The power of comprehension was so great
that no written books were required. Foreseeing the degradation of Kali-yuga,
however, Vyasadeva was eager to have the knowledge documented for posterity.

Technically speaking, each narration of Srimad-Bhagavatam is slightly different.

For example, the Srimad-Bhagavatam spoken by Sukadeva Goswami to Maharaja
Pariksit is obviously not identical to that which was spoken by Suta Goswami
to Saunaka Rishi. That said, the substance, emphasis and conclusion remains
eternally unchanged. What to speak of these slight variations, in the various
planetary systems we find different versions of the Srimad-Bhagavatam for
different gradations of living entity. The Srimad-Bhagavatam existing in heavenly
planets, for example, is far more voluminous.

For the earthly humans, Vyasadeva chose to record the recital between Suta
Goswami and Saunaka Rishi as the written form of Srimad-Bhagavatam. At
the time of writing, numerous narrations of Srimad-Bhagavatam were being
conducted amongst the sages. Once this dialogue was put into written form,
however, it became the standard. Spontaneous recitals of Srimad-Bhagavatam
gradually disappeared, and as people lost their recollective powers they took
shelter of this documented form of the epic conversation.

21
22
L – Love (7-11)

01 | S.L.A.P | Love
Srimad-Bhagavatam’s purpose is to assist the reader in reawakening pure
love of Krishna, which is lying dormant within everyone’s heart. Suta Goswami
described the remarkable devotees who preceded Maharaja Pariksit, and the
spotless devotion they exuded. The examples of Uttara, the Pandavas, Kunti and
Bhismadeva highlight the loving surrender that Krishna’s devotees embody, and
the intimate reciprocation that He graciously extends. In their exchanges with
Krishna, many beautiful prayers are recited (stuti), which attract the mercy of
the Lord (kripa) and help the devotee reawaken pure love (rati).

The Love of Arjuna 7

Having answered the first query, Suta Goswami now turned his attention to the
second question of the sages: “How was Sukadeva Goswami viewed by others,
and how did his meeting with Maharaja Pariksit transpire?” Before directly
addressing this, Suta Goswami narrated the events which transpired at the
conclusion of the Kuruksetra battle, which is when Maharaja Pariksit was born.

When Asvatthama was being chased by Arjuna due to his heinous act of killing
the sleeping sons of Draupadi, he released a deadly brahmastra weapon in a
frenzy of panic. Arjuna was startled and confused, unsure of what his next move
should be. Since surrendered devotees see the Lord as their only protector,
Arjuna instinctively approached Krishna in his time of need and sought counsel.
Though in the most intense of situations, Arjuna lovingly glorified Krishna and
expressed his full dependence upon Him.

Taking Krishna’s advice, Arjuna counteracted Asvatthama’s weapon with his

own brahmastra and thus captured the ruthless warrior. There were conflicting
proposals as to what Asvatthama’s fate should be – some called for his death
while others wanted to spare him. Arjuna ingeniously cut the jewel and hair from
Asvatthama’s head. The warrior was utterly humiliated but still alive, and Arjuna
successfully reconciled all the different opinions by simultaneously ‘killing’ him
and sparing his life.

The Love of Uttara 8

Following this incident, Krishna performed the funeral rites for the countless
soldiers who died in the battle of Kuruksetra. The Lord then prepared to leave
for Dwaraka. Just then, Asvatthama directed another deadly brahmastra toward
the pregnant Uttara (wife of Abhimanyu, Arjuna’s son) in a last gasp attempt to
terminate the final heir in the Pandava dynasty. Another shocking reversal!

Though personally detached from the impending danger, Uttara desperately

begged Krishna to save the child in her womb. Just like Arjuna, she knew only
Krishna as the Supreme controller and the Supreme friend. Always ready to serve
His unalloyed devotees, Krishna, as Paramatma (Supersoul in the heart), covered
and protected the embryo with His personal energy, and simultaneously foiled
23
the brahmastra weapon.
 The Love of Kunti 8

Having witnessed yet another exhibition of Krishna’s love, compassion and

unrelenting protection, Queen Kunti offered a garland of celebrated prayers.
She glorified the wonderful guardianship that Krishna offers His devotees, but
simultaneously prayed for further calamities, which help the sincere devotee to
remember Him. The exalted Queen expressed how true devotion is born in the
hearts of those who are materially exhausted, and prayed that her affectionate
family ties would not hinder her spiritual progress. She praised the Lord’s divine
appearance, which creates a spiritual resurgence, but lamented the impending
separation from Krishna.

That Queen Kunti never lost faith in Krishna, despite so many catastrophic
reversals, indicates the incomparable degree of love and devotion that she
exuded.

The Love of Bhismadeva 9

Overwhelmed and traumatised by the massacre that had occurred at

Kuruksetra, Maharaja Yuddhistira went to visit Bhismadeva, accompanied by
Krishna and the Pandavas. Lying on the bed of arrows, Bhismadeva praised
the Pandavas for patiently tolerating so many devious intrigues and grievous
injustices. Despite their piety, knowledge, strength, righteousness, and having
Krishna as their constant companion, the Pandavas were not exempt from
difficulties. The divine plans of the Lord, Bhismadeva said, are practically
impossible to decode.

With deep gratitude and appreciation, Bhismadeva beautifully glorified Krishna

and expressed his incomparable fortune at having the Supreme Lord present
during his final hours. The legendary grandsire imparted his concluding words
of wisdom to Maharaja Yuddhistira, offering a variety of profound insights on
the duties of human beings (dharma) in various contexts of life. Concentrating
the entirety of his consciousness in Krishna, he offered his deep appreciation
to the Lord and prayed for the ability to remember Him at death. Bhismadeva
thus departed this mortal world in perfect consciousness. His spiritual purity
transported him to the Lord’s abode.

With the historic departure of Bhismadeva, Maharaja Yuddhistira was duly

enthroned as the next leader.

The Love of Hastinapura’s Residents (Separation) 10

Having remained in Hastinapura for a few months, Krishna decided it was time to
leave. As He departed, the ladies began crying profusely, while other residents of
Hastinapura nearly fainted from the feelings of impeding separation. Their hearts
were melting in the pot of attraction for Krishna. Such are the intense emotions
of Krishna’s pure devotees. Maharaja Yuddhistira provided Krishna with martial
protection and the Pandavas followed along as far as they could to see Him off.

24 It was an agonising departure. In separation, lovers feel one moment to be like

millions of years. This unique type of emotion, known as vipralambha-bhava,
 paradoxically generates the most intense connection with Krishna.

The Love of Dwaraka’s Residents (Union) 11

The separation in Hastinapura was contrasted with a jubilant meeting in

Dwaraka. In that city of immeasurable opulence, all the inhabitants excitedly
welcomed Krishna and offered Him an abundance of gifts in great love. Krishna
was reunited with His parents, Vasudeva and Devaki, and bowed down to them
with great affection. When Krishna entered the palaces of His 16,108 queens, they
were completely overwhelmed at the sight of their Lord and husband, and a
variety of loving sentiments arose within them. They embraced Krishna in their
hearts, with their eyes, and through their sons. Even prostitutes and outcastes
lovingly greeted Krishna, who, being equally affectionate to all, unhesitatingly
reciprocated with each and everyone’s devotion.

Pure Love
“The ultimate result of devotional service is to develop genuine love for the
Supreme Personality. Love is a word which is often used in relation with man
and woman. And love is the only word that can be properly used to indicate
the relation between Lord Krishna and the living entities. The living entities are
mentioned as prakrti in the Bhagavad-gita, and in Sanskrit prakrti is a feminine
object. The Lord is always described as the parama-purusa, or the supreme
male personality. Thus the affection between the Lord and the living entities is
something like that between the male and the female. Therefore the term love
of Godhead is quite appropriate.” (SB 1.7.7)

Industries thrive on it, popstars sing about it, teenagers dream about it, and
people are willing to do practically anything for it. To love and be loved - the
everlasting, universal dream. Though we wholeheartedly endeavour for that
perfect connection in our material sojourn, for the most part it’s a letdown, and
the story of life is more a case of frustrated love. Srimad-Bhagavatam introduces
us to a world of pure and selfless loving relationships. Because the accounts of
loving exchange are so rich, Srimad-Bhagavatam is described as rasamalayam,
‘the abode of loving relish.’ The narrations described in this section give us an
insight into these divine exchanges. In Gopala Champu, Jiva Goswami states that
hearing of the love exchanged between Krishna and His devotees helps awaken
a similar love within the heart of the sincere hearer.

When the innate desire for loving connection is reposed in Krishna, everything
makes perfect sense, we reconnect with our true purpose and life becomes full
of joy and happiness. Some think of God as a strict and unforgiving judge; the
old man who sits on a grand throne and hurls down thunderbolts every time
someone deviates. Others consider Him a crutch for the weak; an imaginary
being who brings peace, hope and comfort, but has little to do with objective
reality. Some think of God as a mythological tool of the power-hungry elite, used
to keep the masses in line and maintain the status quo. For many, God is simply
the cosmic order supplier; a convenient port of call in times of need and want.
26
The Vedic writings paint a radically different picture. Their extraordinary
revelation is not simply that God exists, but that He is bursting with colour,
character and bliss. According to the Taittiriya Upanisad (2.7.1), God is ‘raso vai
sah’ – the perfect embodiment of affectionate relationships, loving relish and

01 | S.L.A.P | Love
transcendental sweetness.

Rasa Theology

Rupa Goswami, the leading disciple of Sri Chaitanya Mahaprabhu, dissected

the vast theology of rasa (loving relish) and systematically presented it in his
masterpiece known as the Bhakti-rasamrita Sindhu, literally translated as
the ‘Nectarean ocean of devotional sentiments.’ Drawing from the Sanskrit
dramaturgy of Bharata Muni, Rupa Goswami analyses the subtle loving feelings
that souls experience in a variety of relationships with Krishna. Just as a full meal
contains salty, spicy, pungent and sweet preparations, all combining to give
a complete experience, so the various tastes of rasa create a unique spiritual
experience. Rupa Goswami poetically compares the devotees of the Lord to
sharks (makara) who swim deep in this ocean of love, oblivious to the small rivers
of spiritual side benefits (like liberation from suffering). Whilst swimming in the
oceanic relationship with Krishna, they find the most valuable of jewels in the
depths of the sea bed.

The love experienced between the living entity and God can take many forms,
each with varying intensities. To enter such exchanges, one must first become
entirely averse to the allure of material pleasures, which block one’s ability
to enter the arena of pure spiritual love. In the early stages of spirituality, one
may gravitate towards an impersonal conception of the Supreme. God is seen
as an energy, consciousness or all-pervading influence. True love, however,
is experienced between persons, where there is opportunity for interaction,
exchange and an active reciprocation. Though the Lord is the complete whole,
both personal and impersonal, His Supreme personal feature invites a more
intimate relationship where subtler emotions can be experienced.

The Personality of Godhead manifests Himself in a variety of forms. Vishnu is God

at work – the personality who creates and maintains the entire cosmos. Krishna,
on the other hand, is God at home – the personality who is more concerned with
intimate relationships and loving interactions. Thus, according to rasa theology,
a more intimate connection can be established with Krishna. Amongst devotees
of Krishna, there are also variations. Some focus on His majestic qualities and
awe-inspiring opulence and power (aisvarya). Their understanding gives rise
to a mood of respect and reverence, which invariably creates a distance too.
Those who focus on Krishna’s sweetness (madhurya), captured by His irresistible
beauty and charm, transcend such barriers and enter into an even more intimate
exchange.

Of such confidential devotees, there are those who are in union with Krishna
and experience the ecstasy of meeting Him face-to-face (sambhoga). Other
devotees, however, are subjected to separation from Krishna (vipralambha).
Their eagerness and anticipation to meet Him creates a heightened emotional
churning and unrelenting yearning. The gopis of Vrindavana are the prime
27
 example of this. Their feelings of transcendental desperation are considered the
epitome of divine love for God.3

Our Relationship with Krishna

The narrations of Srimad-Bhagavatam are an inspiration to revive our own

connection with Krishna, who is ever-awaiting the opportunity to engage in
relationships of pure love with His devotees. Though Krishna receives the love
of unlimited associates, He still considers our love for him so invaluable and
indispensable that he yearns for the living entity to reconnect with Him, and
personally descends to the world to make all arrangements to that end. Srila
Prabhupada explains:

“In the spiritual world there are five kinds of relationships with the Supreme
Lord - santa, dasya, sakhya, vatsalya and madhurya. The perverted reflections of
these rasas are found in the material world. Land, home, furniture and other
inert material objects are related in santa, or the neutral and silent sense,
whereas servants work in the dasya relationship. The reciprocation between
friends is called sakhya, the affection of a parent for a child is known as vatsalya,
and the affairs of conjugal love constitute madhurya. These five relationships
in the material world are distorted reflections of the original, pure sentiments,
which should be understood and perfected in relationship with the Supreme
Personality of Godhead under the guidance of a bona fide spiritual master. In
the material world the perverted rasas bring frustration. If these rasas are re-
established with Lord Krishna, the result is eternal, blissful life.” (CC Adi 1.56)

By diligently chanting the holy names of Krishna, as outlined by Sri Chaitanya

Mahaprabhu, anyone can purify their heart and reawaken their original spiritual
form (svarupa) and relationship with the Lord. We hold back in the relationships
of this world because we are uncertain of how others will reciprocate with our
love. Furthermore, we are reticent about investing too much in an individual,
since it may damage other relationships. When we direct our love towards
Krishna, however, we can rest assured that He’ll generously and unfailingly
reciprocate with every single endeavour we make. In addition, by nurturing our
love for Krishna we automatically develop our love for everyone else, since all
living entities are eternally and intimately connected with Him.

28
3 This analysis was inspired by Chaitanya Charan Das, www.thespiritualscientist.com
01 | S.L.A.P | Love

29
 A – Attaining the Absolute (12-15)
After performing beautiful pastimes on earth, Krishna Himself returned to the
Absolute abode where He is eternally engaged in loving relationships with
all His devotees. The devotee who loves Krishna, and is always thinking of
Krishna, ultimately attains Krishna’s abode. Suta Goswami described a series
of personalities who lived in perfection, and thus left in perfection: Queen Kunti,
the Pandavas, Vidura, Draupadi and Subhadra all went back to Godhead.
Maharaja Pariksit, a great devotee Himself, would also perfect his life and attain
the Absolute.

Pariksit’s Birth (and Eventual Departure) 12

Suta Goswami next addressed the third question of the sages, regarding the
birth and activities of Maharaja Pariksit. He thus continued his narration from
Chapter 8, where Maharaja Pariksit’s life had been saved by Krishna.

When Asvatthama released the brahmastra weapon, Krishna personally

protected Maharaja Pariksit, who was in the womb of his mother, Uttara. After his
birth, the brahmanas predicted that he would become an exalted devotee of the
Lord, comparing his rulership and qualities to great kings like Maharaja Iksvaku
and Lord Rama.

Those brahmanas also predicted his death; after being cursed to die in seven
days, he would sever all material attachments, offer himself in full surrender to
the Lord and hear Srimad-Bhagavatam from Sukadeva Goswami. After being
bitten by the snake-bird, Maharaja Pariksit would eventually attain the Absolute
abode and return back to Godhead. Thus, Maharaja Pariksit grew up in the royal
family, Maharaja Yuddhistira performed multiple sacrifices and Krishna left for
Dwaraka.4

Dhritarastra Departs 13

Suta Goswami continued narrating the incidents leading to Maharaja Pariksit’s

coronation.

Previously, being insulted by Dhritarastra, Vidura had left the palace and
embarked on a pilgrimage. After completing his travels, Vidura still felt a deep
compassion for his misguided brother and thus decided to try and help him
one more time. After being joyfully received in the palace, Vidura swiftly turned
to Dhritarastra and warned him about the dangers of remaining attached to
family life. After reminding the blind King of his ailing health and shameless
dependence on others, the inspiration of renunciation awakened within
Dhritarastra. Vidura’s cutting words had done the trick! The saintly advisor
encouraged him to renounce his royal opulence and seize the opportunity to
immerse himself in spiritual practice.

Having experienced a change of heart, Dhritarastra, accompanied by his wife,

30
4 Described in Canto One, Chapter 10
immediately severed his family connections and journeyed toward the Himalayas
in the pursuit of spiritual perfection. Maharaja Yuddhistira and Sanjaya were
completely shocked when they realised that Dhritarastra, Gandhari and Vidura

01 | S.L.A.P | Attaining the Absolute

had all left. Narada Muni arrived at the palace and brought everything into
perspective. He highlighted the temporal nature of material existence and
reminded them that Krishna is the only real protector. Narada predicted the
auspicious passing away of Dhritarastra in five days and explained how his chaste
wife, Gandhari, would follow suit. This indeed came to pass. Because of spiritual
immersion, Dhritarastra attained the Absolute (liberation).

Krishna Departs 14, 15

While Arjuna was away visiting Krishna in Dwaraka, Maharaja Yuddhistira

observed a series of inauspicious omens in Hastinapura. Something was amiss.
When Arjuna eventually returned, his facial expression and deflated demeanour
said it all. Maharaja Yuddhistira naturally questioned whether all the family
and friends in Dwaraka were well. Through a variety of enquiries, Maharaja
Yuddhistira tried to ascertain what had gone wrong.

Dejected and unconsolable, Arjuna reluctantly delivered the heart-

breaking news: Krishna had left this mortal world and the Yadu dynasty had
simultaneously been practically obliterated!5 Arjuna remembered the incredible
love, friendship, wisdom and mercy that Krishna had showered upon him. The
Lord had come to this world to display His wonderful pastimes, and had now
returned to the Absolute world to continue those loving exchanges with His pure
devotees. This was all part of His transcendental drama.

Kunti, Pandavas, Vidura, Draupadi and Subhadra Depart 15

When Kunti overheard that Krishna had left, she fully immersed herself in
devotional service and attained the Absolute world. Subsequent to Krishna’s
departure, the influence of Kali, which was already somewhat present, unfolded
to a greater degree. Observing the inauspicious conditions in the world, Maharaja
Yuddhistira prepared to leave home, but first enthroned Maharaja Pariksit in
Hastinapura, and Vajranabha in Mathura. Maharaja Yuddhistira subsequently
relinquished his royal duties, adopted the life of a simple mendicant and travelled
towards the North and attained perfection. His younger brothers decided to
follow in his footsteps and, by their devotion and dedication, also attained the
Absolute world.

Vidura returned to his post as a demigod administrator, while Draupadi and

Subhadra, who were also absorbed in thoughts of Krishna, also went back to the
Absolute world.

31
5 Described in Canto Eleven, Chapter 30
The Final Lesson
“Because the living being is eternal, he can be happy only in the eternal abode

01 | S.L.A.P | Attaining the Absolute

of the kingdom of God (paravyoma), from which no one returns to this region of
repeated birth and death, disease and old age. Therefore, any comfort of life or
any material happiness which does not warrant an eternal life is but illusion for
the eternal living being. One who understands this factually is learned, and such
a learned person can sacrifice any amount of material happiness to achieve the
desired goal known as brahma-sukham, or absolute happiness.” (SB 1.13.17)

At the conclusion of Canto One, Maharaja Pariksit posed a question to Sukadeva

Goswami, upon which the entire Srimad-Bhagavatam is based: “What is the duty
of a person in life in all circumstances? And that of a person who is about to
die?” In essence, the thoughtful King asked the great sage how one should live in
this world and how one should leave this world. Thus, in practically every Canto
of the Srimad-Bhagavatam we find detailed accounts of how great personalities
left this world. The final lesson of their life reminds us how to face the inevitability
of death with grace, detachment and immaculate spiritual consciousness. While
leaving this world, these great personalities leave behind profound teachings and
an inspiring example to follow.

In the Bhagavad-gita, Krishna explains how a person’s thoughts at the time of

death sum up their consciousness and aspirations cultivated throughout life.
Thus, one’s state of mind at the critical moment of departure determines the
next life situation. Those who remember God at death reach the kingdom of
God. How regrettable if one spends decades at school, but because of laziness,
inattention and apathy, fails the final exam? They have to start all over again. In
the same way, the success of our life is measured by how well we perform in the
final exam; death. How we perform in the final exam is dependent on how we
diligently prepare ourselves during the course of life.

Though some may consider it morbid to contemplate death, it is nevertheless a

real situation that nobody wants to experience but that everyone will encounter.
As a young monk, I remember enthusiastically volunteering to attend funeral
programmes whenever the opportunity arose. For me they were a reality check, a
confirmation and an impetus to dig deeper. Even today, sages cover themselves
in ashes and meditate in front of flower-decked funeral pyres as a means to
bolster their spiritual urgency. Steve Jobs, the founder of Apple, described death
as “life’s most effective change-agent,” and while addressing thousands of
Stamford Unversity graduates, he famously commented: “Remembering that
you are going to die is the best way I know to avoid the trap of thinking you have
something to lose. You are already naked. There is no reason not to follow your
heart.”

An Inconvenient Truth?

Try as we may to avoid it, death is constantly knocking at our doorstep.

Fastforwarding a few years, we can anticipate that we’ll grieve for loved ones,
33
endure the devastation and emptiness of loss, and become personally weakened
 by the assault of old age and infirmity. All such experiences prepare us for
the inevitable end. Nevertheless, we live in a society where death is sterilised,
sanitised and carefully sealed off from public view. The latest statistics indicate
that 72% of people die without writing a will. Maybe they thought it would never
happen to them. Maybe they just didn’t want to think about it. Despite our denial
and defiance, time and tide wait for no man.

Death, however, need not be seen as an inconvenient truth, but rather the
ultimate meditation to reinstate clarity and perspective into every aspect of our
life.

Priority - death reminds us of our priorities; those critical things we have to

pursue before time runs out. The harsh reality of having to leave behind our
possessions, positions and profiles, helps promote our spiritual practices on
the ‘to-do’ list, knowing such practices to be our eternal wealth (sad-dhana iti
sadhana).

Urgency - the chronic tendency to ‘put things off till later’ confronts us all, and
the reminder of unpredictable temporality can heighten one’s urgency. Death
not only reminds us of what is important, but urges us to pursue it now. There’s
no point in killing time once you realise that time is actually killing you.

Humility – death fosters a deep sense of humility. When a young man explained
his unease with the ancient ritual of bowing down before God, Srila Prabhupada
told him that he would inevitably be forced to bow down when death appeared
at his door. The utter powerlessness to counteract it helps us realise we are not
in control and higher powers are at work. That level of acceptance brings great
freedom and peace of mind. The annihilation of pride opens doors to higher
spiritual realisation.

Clarity - through the lens of temporality, we perceive everything and everyone

we complain about in a new light. We all have the experience of failing to
appreciate things until they have gone. In presence we tend to focus on faults,
but in absence we see significant value. Death can therefore lend us clarity of
vision.

Immunity - in the face of permanent expiry, all of our worries and anxieties
pale into insignificance. We build an inner immunity to apprehension. Life is
full of many fears - of getting sick, of growing old, of being unsuccessful - but
our greatest fear is of death, before which all others pale in comparison. Being
fearless of death means that one is liberated from fear altogether.

Opportunity – a realised devotee undergoing terminal illness had a striking

epiphany in his acute predicament: “When you get this close to death, you see
that it is not what you thought. Throughout life we fear it, but when you are
this close you see that it is not the end; it is a portal to opportunities beckoning
us, a portal beyond which we are able to see our true existence and nature. It
is not something negative or destructive; it is the opposite of that - hugely life
34 affirming.”
For most of us, however, death hasn’t quite registered. That deep-rooted
stubborn obliviousness to the inevitability of death is the inconvenient reality.
Once the certainty of death actually sinks in, only then can we truly break free

01 | S.L.A.P | Attaining the Absolute

and really live life unbound.

Back to Godhead

As we learn of all the great devotees who attained the Absolute, we may wonder
whether that should be the aspiration for us. Should we actively desire to re-
enter the spiritual world, or is that another type of selfishness that compromises
the purity of our devotion?

Once, when a disciple expressed his desire to perpetually serve Srila Prabhupada
life after life, his spiritual master’s reply came as a shock - “Don’t make me come
back here lifetime after lifetime to accept your service!” Knowing the devotee’s
level of advancement, Srila Prabhupada pointed out that in the beginning of
our spiritual journey, the meditation to escape the misery of the material world
and attain liberation was a valid one that would bolster our spiritual practice.
Repeating the words of his spiritual master, Srila Prabhupada would remind
devotees: “This world is like a toilet – you do your business and get out!” At
the formulative stages of bhakti, we cultivate desires which are favourable to
deepening our spiritual practice.

On a higher level, one realises that the spiritual world is not just a geographical
location, but actually a state of consciousness. When one is fully absorbed in
remembering, serving and pleasing Krishna, then they are already living in the
spiritual world. Rupa Goswami labels such a person as a jivan mukta – ‘one who is
liberated while living.’ Such persons are indifferent to where they go after death
and more concerned with having the opportunity to serve Krishna life after life.

On an even higher level, however, one may well desire to return to the spiritual
world if it facilitates their service to Krishna. At this stage, the desire to re-enter
the spiritual world is not driven by personal motivation but rather spiritual
desire. We observe that many great teachers, in their infinite depth, pray for a
particular spiritual perfection in the transcendent world, knowing it will facilitate
pleasurable service to the Lord.

35
36
P – Pariksit Punished (16-19)

01 | S.L.A.P | Pariksit Punished

When Maharaja Pariksit was cursed by the brahmana boy, Srngi, it was a
transcendental ‘slap’ orchestrated by the will of providence. Though a pure
devotee, Maharaja Pariksit was nevertheless placed in a situation where
his surrender and devotion became shiningly evident to all. Following in
the footsteps of the great King, every individual should learn the art of
unhesitatingly embracing the inconceivable plans of Krishna, which sometimes
come as quite a shock. Maharaja Pariksit was handed the notice of seven days
to live, but our time may be even shorter.

Pariksit’s Rule 16

Having narrated the events leading to Maharaja Pariksit’s coronation, Suta

Goswami next described the intriguing story of the King’s life.

Maharaja Pariksit governed the land as an ideal King, married Iravati (the
daughter of King Uttara), begot four children, and performed auspicious
sacrifices under the guidance of the family brahmana, Kripacarya. When the
King observed the inauspicious effects of Kali entering his kingdom, he fearlessly
seized his weapons and set out to counteract the evil influence.

Pariksit and Kali 16, 17

On his travels, Maharaja Pariksit encountered a terrified bull (the personification

of dharma), who was bereft of three legs. The bull was speaking to a cow (the
personification of bhumi, Mother Earth), who was grieving after Krishna’s
departure and lamenting the subsequent degradation in the kingdom. They had
been mercilessly attacked by Kali, the agent of darkness. Seeing their pitiable
condition, Maharaja Pariksit pacified them and vowed to address the injustice
that had occurred.

When the King furiously approached Kali and prepared to slay him, the agent
of darkness displayed repentance and surrender. Bound by kingly principles,
the righteous Maharaja Pariksit refrained from annihilating Kali, and instead
awarded him four specific places to reside – where there is meat-eating,
intoxication, gambling and illicit sex (and in addition, any place where gold is
hoarded). The King then re-established the lost legs of religion and revived the
sanctity of the kingdom.

Pariksit Cursed 18

Suta Goswami next addressed the fourth question, regarding the renunciation of
Maharaja Pariksit and his traveling to the Ganges.

Once, while on a hunting expedition, Maharaja Pariksit felt fatigued, hungry

and thirsty. He arrived at the hermitage of Samika Rishi, and when he entered,
observed the sage sitting with closed eyes. When Maharaja Pariksit requested
some water, the sage, completely absorbed in spiritual trance, failed to respond. 37
Feeling insulted, Maharaja Pariksit picked up a lifeless snake with his bow
 and angrily placed it on the shoulder of the sage. Since Maharaja Pariksit
was an advanced devotee who had control over his mind and senses, his
uncharacteristically harsh reaction was clearly the arrangement of the Lord.

When Srngi, the sage’s son, heard of this, he condemned the King as an upstart
and impulsively cursed him: “On the seventh day from today a snake-bird will
bite the most wretched one of that dynasty [Maharaja Pariksit].” When he found
out, Samika Rishi deeply regretted the impetuous reaction of his proud son and
prayed to the Lord for forgiveness.

Pariksit Retires and Sukadeva Enters 19

Upon hearing of the curse, Maharaja Pariksit, who remained unfazed and
equipoised, graciously embraced the news of his imminent death and detached
himself from the world. He humbly accepted his mistake and proceeded to the
bank of the Ganges, where he sat in meditation with a vow to fast until death.

Sages gathered there under the pretence of pilgrimage, though in actuality

they could foresee that a historic spiritual dialogue would ensue. They sat in
anticipation and vowed to exclusively discuss spiritual topics until Maharaja
Pariksit’s last breath. At that time, Sukadeva Goswami, the powerful son
of Vyasadeva, appeared. Though only sixteen years old, he was completely
disinterested in material life and commanded the respect of a spiritual giant.
He accepted the exalted seat of honour, ready to answer any question posed.
Maharaja Pariksit stepped forward, expressed his great fortune and offered
heartfelt prayers to Sukadeva Goswami. Acutely aware of his impending death,
the King begged for guidance at this most crucial time, confronted with the final
exam of life.

“I have only seven days to live” the King said. “What should I do?”

Navigating Life
“But by the will of the Lord, the circumstances were so created that they
became ways to the King’s becoming unattached to family connection and
governmental activities and thus becoming a completely surrendered soul
unto the lotus feet of Lord Krishna. The merciful Lord sometimes creates such
awkward positions for his pure devotees in order to drag them towards Himself
from the mire of material existence. But outwardly the situations appear to
be frustrating to the devotees. The devotees of the Lord are always under the
protection of the Lord, and in any condition, frustration or success, the Lord is
the supreme guide for the devotees. The pure devotees, therefore, accept all
conditions of frustration as blessings from the Lord.” (SB 1.18.28)

From the moment he was saved by Krishna in the womb of his mother, Maharaja
Pariksit’s inner longing was to find his Lord again. His life was wonderful in its
birth, wonderful in its duration and wonderful in its completion. Perhaps the
most wonderful aspect of his life, however, was his response to the unexpected
38 news of his own death.
 Once, when asked how we should react to life’s challenges, a teacher told his
student to bring a cup of boiling water, a potato, some cotton wool and a bottle
of herbs. The teacher first placed the potato into the cup. A few moments later
the hard potato crumbled: “Some people become emotional wrecks and fall
apart in difficult times – don’t be like this” he said. Next, the cotton wool was
dipped into the boiling water. After a few minutes, the soft substance became
solid and impenetrable: “Other people become hard-hearted and emotionally
disconnected – don’t be like this” he said. The herbs were then thrown in. Almost
instantaneously, a wonderful aroma emanated from the cup: “Unique individuals
use life’s challenges to bring out their best – be like this!” he concluded. It was a
graphic teaching.

Srila Prabhupada regularly quoted a famous prayer of Lord Brahma, reminding

his students of how they should navigate the rocky road of the material world:
“My dear Lord, one who earnestly waits for You to bestow Your causeless mercy
upon him, all the while patiently suffering the reactions of his past misdeeds
and offering You respectful obeisances with his heart, words and body, is surely
eligible for liberation, for it has become his rightful claim.” (SB 10.14.8)

In this beautiful verse recited by Lord Brahma, we gain a deep insight into
how one should deal with the inevitable reversals of life. Life has its way of
rudely ejecting us from our comfortable position at any moment. Change is
unstoppable (cannot be checked), uncontrollable (could occur in any way) and
unpredictable (could happen at any time). How do we navigate the course of life,
especially when it’s riddled with surprises beyond our control? Here are three
dictums for your daily deliberation:

1) Adjust your expectation – Maharaja Pariksit, who wisely understood the

ways of the world, was not shocked by reversals. False expectation will bring
great frustration. We’re not designed to control the world so we shouldn’t be
surprised when things don’t go to plan. The famous saying reminds us that if
something can go wrong, it will – expect the unexpected. Disempowering? Not
really, since the good news is that happiness is not outside of us. Contentment
in life is not based on controlling the external world, but rather on conquering
the inner world. We need not seek perfect situations, but rather cultivate perfect
consciousness.

2) Accept your situation – rather than lamenting his impending death, Maharaja
Pariksit graciously appreciated and utilised the seven days he would live for.
Every external situation can create incredible internal growth. Properly digested
experiences will nourish us with strength, wisdom, humility and powerful
insight. The unexpected occurrences are part of a master plan to reconfigure our
consciousness. We only have to learn acceptance and stop fighting, denying or
cursing a situation. Our gut reaction is to blame others, blame the stars, blame
the government or blame God. In the blame game, however, we end up staying
the same. Karmic reactions are meant to mould us into the best versions of
ourselves.
40 3) Aspire for connection – turning the reign of the kingdom over to his son,
bidding his family farewell and renouncing all royal paraphernalia, Maharaja
Pariksit journeyed to the bank of the Ganges with a vow to fast until death
and focus his mind on God. In this acute situation, he intensified his spiritual

01 | S.L.A.P | Pariksit Punished

immersion. Amidst the unpredictable rollercoaster of life, we need a permanent
anchor. As we commit to spiritual practices and root ourselves in the
transcendental reality, we learn to see all the challenges of life on the backdrop
of eternity. Everything comes back into perspective. Come what may, success or
failure, praise or blame, highs or lows, our spiritual status remains unharmed and
untouched. This connection is known as yoga, a process that reconnects us to
the spiritual reality.

Let the mantra become part of you: adjust your expectation, accept your
situation and aspire for connection.

41
42
01 | S.L.A.P | Pariksit Punished

43
 02
CANTO

Faced with his acute predicament, Maharaja Pariksit (at the

conclusion of Canto One) enquired about the duty of one
who is about to die. Sukadeva Goswami’s sharpened words
of wisdom helped the King to sever his material attachments
and achieve spiritual connection. Just like Maharaja Pariksit,
everyone has a limited amount of time in this world, and,
before we breathe our final breath, all material attachments
must be completely cut off so we can re-enter the spiritual
world.

Canto Two describes the process of universal creation. When

it registers that this temporary realm, which is in constant
flux, is simply a circumstantial backdrop in our ‘play of life,’
we’re able to detach ourselves from it. It is Krishna in the
spiritual world whom we all have an eternal relationship
with, who exists prior to this creation, and who remains after
its destruction. Residence in that eternal reality, however,
is only possible for those who cut their attachment to this
temporary phantasmagoria.

C .U.T
44
“Santah means the persons who are sadhu, who are pious. They
can cut off by their words our attachment with this material world.
They can cut off. Just like Krishna is speaking to Arjuna. What is the
idea of speaking so many things? Just to cut off his attachment
from the so-called material affection. He is affected with something
which is stumbling his progress in his own duty. So He is, Krishna is
presenting His Bhagavad-gita just to cut off. Santa eva hi chindanti
uktibhih. Uktibhih. Chindanti means cut. Now, for cutting something
we require some sharpened instrument. But here, to cut off the
mind from attachment, it requires sharpened ukti. Ukti means
words. Sharpened topics. There should not be... Just like when a
person cuts something, there is no mercy, similarly when a sadhu or
a person saint, speaks to his student, he does not make, show any
mercy. He speaks the truth so that his mind may be cut off from the
unreal attachment.”

- Srila Prabhupada, Lecture, 4th September 1966, New York

C Connect (1-3)
U Universal Creation (4-7)
T Total Theology (8-10)

45
 C – Connect (1-3)
The temporary world is created as an opportunity for the living entity to go
back to Godhead. Different systems of yoga (which literally means ‘to connect’)
are established in the material universes as the means to revive our original
spiritual consciousness. Such yoga processes progressively help one establish an
attachment to Krishna. To attract the attention of the varied transcendentalists
present, Sukadeva Goswami described a variety of yoga processes. He
concluded, however, by establishing that the most advanced and powerful
connection is achieved via devotional service (bhakti-yoga, or the yoga of love).

Disconnect to Connect 1

Suta Goswami began narrating the conversation between Maharaja Pariksit and
Sukadeva Goswami.

In the unique gathering of distinguished saints and sages, Maharaja Pariksit

posed the most intelligent question: “O trustworthy brahmanas, I now ask
you about my immediate duty. Please, after proper deliberation, tell me of the
unalloyed duty of everyone in all circumstances, and specifically of those who
are just about to die.” (SB 1.19.24)

After exposing those who squander their valuable time in material

preoccupation, Sukadeva Goswami established remembrance of the Lord at the
time of death as the perfection of life. This is the ‘bottom line.’ Thus, for a person
nearing death, which could be any one of us, serious immersion in hearing and
chanting about Krishna is absolutely essential. Such devotional practice will help
one connect with the Lord, fix their mind on Him, and think of Him at the crucial
moment, cutting off all other attachments. Bhakti-yoga connects us to the
spiritual and very naturally disconnects us from the material.

This is possible for everyone, regardless of their situation. Sukadeva Goswami

reassured Maharaja Pariksit that he had sufficient time to perfect his life, citing
the story of Khatvanga Maharaja, who achieved the perfect death in a matter of
moments.

Connection Processes 1, 2, 3

Conscious of the diverse transcendentalists who had assembled, Sukadeva

Goswami described various processes of connection: worshipping the Universal
Form of the Lord, meditation on the Supersoul in the heart, the process of
demigod worship, and devotional service to the Supreme Lord.

Looking externally, an attached yogi can meditate on the entire material

manifestation as the personal body of the Lord. By doing this, one fixes their
mind on the Supreme, rises above material vision and perception, and advances
towards the practice of devotional service.6 A more advanced yogi looks internally
and connects with the Supersoul. Sukadeva Goswami thus described the Lord
46
6 Described in Canto Two, Chapter 1
 in the heart, and how, through meditation, one’s mind and intelligence can be
fully focused on the Supersoul. In such consciousness, there is complete unity
of desire with the Lord and one remains guided by Him in all times, places
and circumstances.7 Sukadeva Goswami also described how others approach
influential controllers within the universe for various benefits. This is known as
the process of demigod worship.8

In conclusion, Sukadeva Goswami emphatically established that those who

have broader intelligence will render devotional service (bhakti-yoga) to the
Supreme Personality of Godhead, regardless of the desires they harbour, since
all benedictions are ultimately bestowed by Krishna. This is the culmination
of all spiritual practice. Brahma, the exalted engineer of the universe who was
personally tutored by the Lord, studied the Vedas three times and also came to
this conclusion.

Bhakti: The Ultimate Connection 2, 3

Bhakti, the process of engaging one’s senses in the loving service of the
Supreme Lord, is described in more detail: the ears and tongue are made to hear
and chant about the Lord, the head should bow down before the Lord, one’s
hands should be utilised in serving the Lord, the eyes should constantly see
the Lord and the legs should carry one to the holy places. On the other hand, a
body that has not been blessed with the sacred foot dust of the pure devotee is
spiritually dead, and the heart that does not melt in ecstasy whilst chanting is
considered steel-framed.

The conclusion: one who fully engages their senses in sincere devotional service
will find their entire consciousness being transformed.

Live Connection
“Devotional service, or direct bhakti-yoga, is the only absolute
and auspicious means of deliverance from the grip of material
existence. There are many indirect methods for deliverance from
the clutches of material existence, but none of them is as easy
and auspicious as bhakti-yoga. The means of jnana and yoga
and other allied disciplines are not independent in delivering a
performer. Such activities help one to reach the stage of bhakti-yoga after many,
many years.” (SB 2.2.33)

The Nature of God

After lifetimes of frustrated attempts at finding happiness in this material world,

the living entity, eternal, full of knowledge and bliss, begins a serious search for
the Absolute Truth. Since eternality is so integral to our nature, we naturally look
for that in this material world. This brings us to the sat (eternality) aspect of the
Absolute Truth, known as the impersonal Brahman. Later, the searcher realises
that the Absolute Truth must also be sentient, having the capacity to oversee
48
7 Described in Canto Two, Chapter 2
8 Described in Canto Two, Chapter 3
the entirety of the cosmos. This brings one to the cit (knowledge) aspect of the
Absolute Truth, known as Paramatma or Supersoul, who keeps the affairs of
material creation ticking like clockwork. Finally, one wonders what that Supreme

02 | C.U.T | Connect
being does in Their own abode, separate from this temporary world. This brings
one to the understanding of the ananda (bliss) aspect of the Absolute Truth,
known as Bhagavan, who fully manifests the name, fame, form and qualities
of God. At this stage, one understands that separate from controlling material
nature, the Supreme Lord also has His own intimate personal life in the spiritual
world.

Jiva Goswami thus explains that perception of Absolute Truth can be of different
degrees. When we perceive the Absolute Truth without potency, this is Brahman
realisation. When we perceive the Absolute Truth with material potencies, this
is Paramatma realisation. When we perceive the Absolute Truth with material
and spiritual potencies this is Bhagavan realisation. That is the most complete
understanding.

The natural question that follows is how we re-establish our relationship with the
Supreme Person.

Investing in a Relationship

From every angle of vision, bhakti-yoga is the most lucrative investment one
can make in life. Material investments always fall short of our expectations. Often
times, the promises of material pleasure fail to manifest, and even when they do,
the experience is limited, temporary and tied together with undesirable tag-ons.
Thus, we look towards the spiritual alternatives for better prospects. Amongst
the various disciplines of spiritual connection, there is a progressive yoga ladder,
upon which bhakti-yoga is considered the peak practice. Why so?

Return – what is the return? What’s in it for me? Bhakti-yoga gives one the
most powerful and intimate connection with God, allowing one to experience
the unparalleled joy of a personal relationship with the divine. Imagine someone
was to describe a cake to you. You could ascertain something by hearing about
it, seeing it, touching it and smelling it. Only by employing the tongue to taste it,
however, would you truly appreciate its speciality. In the same way, bhakti-yoga
allows one to fully experience the higher taste of pure love of God, unattainable
through any other means.

Rate – when will I get it? How long will it take? Various yoga processes require
long periods of time to perfect. Bhakti-yoga, on the other hand, gives one
spiritual elevation at an incredibly swift rate. Sukadeva Goswami offers the
example of Maharaja Khatvanga, who attained that perfection in a moment.
Success and progress in bhakti-yoga is simply dependent upon the seriousness
and sincerity of the practitioner. Compare walking up a staircase to taking the
express elevator. Not only do you reach the top, but you do so with maximum
efficiency.

Reachable – is it a complicated process? Do I have to follow a host of rules and 49

regulations? Practicing bhakti-yoga doesn’t require a super intellect, capacity
 for austerity, piety from previous lives, or any other material qualification. It is
an offering from the heart that is open to everyone and anyone, regardless of
age, gender, caste, creed or qualification. The various accounts in the Srimad-
Bhagavatam show the incredible variety of personalities that attain perfection in
bhakti-yoga, despite seeming disadvantages in material qualification.

Reappear – have I missed my opportunity? Is it too late? Bhakti-yoga can be

adopted and perfected at any time in life. Opportunities will keep reappearing.
Sukadeva Goswami was purified in the womb, Dhruva Maharaja in his youth,
Dhritarastra in his old age, and Ajamila on the brink of death. Due to the open
opportunity of bhakti-yoga, at any point in life the living entity has the power to
say “This is not how the story is going to end.” Bhakti-yoga is the ever-present
‘get-out-clause’ which helps one to escape material attachment and reawaken
their love for Krishna.

Reliable – is there any risk involved? What if I don’t perfect it? The effects of
any endeavours in bhakti-yoga remain with the living entity life after life. If
we progress 2% on the journey, in the next life we begin from the point of 2%.
There is no futility in any endeavour – every act renders permanent benefit.
Furthermore, since the practice is so joyful and natural, even if it somehow
emerges as a fabrication, we still have nothing to regret. Srila Prabhupada,
whose life was completely dedicated to Krishna in all respects, was once
challenged: “What if Krishna doesn’t exist?” Prabhupada unhesitatingly
replied that he wouldn’t have lost anything, because if life is ultimately a mad
race for immediate enjoyment, then the process of Krishna consciousness
simultaneously provided him the most pleasurable life in the here and now.

The Srimad-Bhagavatam goes on to unequivocally establish that bhakti-yoga

is not simply the practice that we adopt for progress, but also the perfection
that we seek. Pure devotees are even ready to reject liberation (moksa) if it fails
to grant them an opportunity for devotional service (SB 3.29.13). Bhakti is thus
consistently celebrated as the Srimad-Bhagavatam’s highest value and the
ultimate goal of life.

50
02 | C.U.T | Connect

51
 U – Universal Creation (4-7)
We may wonder how souls become disconnected from Krishna in the first place.
When Srila Prabhupada was once asked why Krishna created the material
world, he emphatically replied: “Because you wanted it!” The Lord endows each
living being with the free will to exist separately from Him, and the universal
creation facilitates that choice. Sukadeva Goswami narrated how Brahma,
the engineer of the universe, explained the process of material creation to
Narada Muni. When we understand the greatness of God, and how He creates,
maintains, and enters the material universes, our appreciation for His loving
compassion increases.

Process of Universal Creation 4, 5

Having heard the informative elaborations on the yoga processes, Maharaja

Pariksit asked several questions concerning the creation, maintenance and
annihilation of the universes. Sukadeva Goswami offered heartfelt prayers to
the Lord and responded by narrating a conversation between Narada Muni and
Brahma, since the itinerant sage had made the same enquiries.

When questioned about creation, Brahma, in natural humility, explained how the
Lord provided the original ingredients of creation and then gave him the service
of engineering the universe. He could not take full credit, for he was simply the
secondary cause. Brahma then offered a technical explanation of the evolution
of various elements – the three modes of material nature, aspects of sense
perception and their corresponding sense organs, and the controlling deities
behind our senses. Finally, he explained how the universes are created, and how
aspects of the cosmos represent the different features of the Lord’s body.

Purusa Sukta and the Universal Form 6

Purusa Sukta, a famous hymn from the Rg Veda which is dedicated to the
‘cosmic being’ (purusa), is the prayer uttered by Brahma at the time of creation.
It explains how all things past, present and future, emanate from and rest in the
purusa. Srimad-Bhagavatam confirms this purusa to be Garbhodakasayi Vishnu,
who is immanent in the manifested world and simultaneously transcendental to
it.

Brahma explained the significance of the mouth, nostrils, eyes, skin, hairs, nails,
arms, feet, genitals, anus, rectum, back, veins, belly and heart of the Universal
Form. He went on to establish that regardless of one’s qualifications and so-
called greatness, no living being can understand the Supreme Personality of
Godhead in totality. One is impelled to surrender, because if the Lord is unaware
of His limits, how can we ever understand?

Universal Incarnations 7

Brahma then described various incarnations of the Lord and outlined the
52 background, purpose and activities of each one. He established Krishna as the
supreme source of these manifestations and narrated some highlights from
 the Lord’s earthly pastimes. He then listed the surrendered personalities who
have grasped the Lord’s greatness. By hearing from such pure devotees and
embracing the process of surrender, one can attain the same perfection.

Having imparted this knowledge, Brahma encouraged Narada to share it

throughout the universe. Narada accepted this task as his life and soul - his name
literally means ‘one who gives Narayana to others.’

The Beginning
“The material creation is but a temporary exhibition of the material energy of
the Almighty God. This material manifestation is necessary to give a chance
to the conditioned souls who are unwilling to associate with the Lord in the
relationship of loving transcendental service. Such unwilling conditioned souls
are not allowed to enter into the liberated life of spiritual existence because at
heart they are not willing to serve. Instead, they want to enjoy themselves as
imitation Gods. The living entities are constitutionally eternal servitors of the
Lord, but some of them, because of misusing their independence, do not wish
to serve; therefore they are allowed to enjoy the material nature, which is called
maya, or illusion.” (SB 2.6.52)

Why is the Universe Created?

The material world provides an opportunity for the errant soul to simulate the
role of being the controller and enjoyer. The initial ingredients and impetus
for creation comes from Lord Vishnu, after which Brahma takes over as the
engineer. The various living entities assume the role of subsequent controllers
by deploying their energies in crafting cities, communities, families, homes,
possessions, wealth, social identities and circles of influence. In our attempts to
become ‘king of the castle,’ we soon realise that even if we are successful, the
castles are built in sand, and eventually washed away by the ruthless waves of
time.

Our sojourn in this material world can be likened to a movie. Just as a movie
is essentially a manipulation of white light, the material world is similarly a
combination of various transformations of the material energy. Movies tend to
be based around the aspirations and dreams of the audience, and in the same
way the material world is manufactured according to the desires of the living
entity. Unfortunately, just as watching a movie never truly fulfils our desires, our
activities in the material world never bring the satisfaction we yearn for. Movies
have an entrance fee, and similarly, to enter the movie of the material world, one
simply needs an accumulation of karma. While we have good and bad reactions
in our stock, we return to the material world to settle the balance. Just as people
hop from movie to movie, experiencing different flavours and emotions, the
entangled living being hops from universe to universe in various forms of life
trying to experience the variety of what’s on offer. Only when we retire from the
frantic search for material enjoyment and re-direct our energies towards a loving
relationship with Krishna, will we find our permanent and steady state of being
54
in the real world, the spiritual world.
When is the Universe Created?

If we look at the world around us, it’s clear that everything functions in cycles

02 | C.U.T | Universal Creation

– seasons repeat themselves, days of the week rotate in sequence and the sun
continually rises and sets. The Vedic scriptures explain how our lives also run in
cycles; we are born, we grow, we reproduce, stay for some time, gradually begin
to dwindle, then die, only to be reborn and repeat it all over again. This, of course,
is known as reincarnation (samsara). The greater material creation mirrors this
cyclical pattern.

The cosmos moves in a succession of great cycles called Divya-yugas. The Vedic
texts detail the length of these cycles. Each Divya-yuga is composed of four ages
which progressively decline in length: Satya-yuga (sometimes called Krita-yuga)
lasts 1,728,000 years; Treta-yuga lasts 1,296,000 years; Dvapara-yuga lasts 864,000
years; and Kali-yuga, our current age, lasts 432,000 years. These four periods are
essentially the golden, silver, copper, and iron ages, respectively. Not only do the
ages decline in length, but they decline in spiritual vibrancy and saintly virtuosity.
We are currently 5,000 years into the dark age of Kali-yuga, and when this period
comes to an end (in 427,000 years), a partial destruction takes place and Satya-
yuga is re-established.

71 Divya-yugas make up one Manvantara – the lifetime of a Manu, who is the

father of mankind. There are 14 Manus in a day of Brahma. This means that one
thousand Divya-yuga cycles (approximately 4.3 billion years) make up merely
one day in the life of Brahma. Each day is followed by a night of equal length.
During the night, Brahma sleeps and most planets are submerged in waters of
devastation. At the end of the night, Brahma awakens and another day of one
thousand cycles commences. Three hundred and sixty of these days and nights
make up one of Brahma’s years; Brahma lives for one hundred such years. The
time frames are mind-boggling!

Importance of Creation

Numerous sections of Srimad-Bhagavatam discuss the creation of the material

world. It’s a topic which is detailed in Cantos Two, Three, Five, Eleven, and Twelve.
Why is so much emphasis and prominence given to the subject matter?

1) Krishna’s Greatness – by exploring the complexity, intricacy and extreme

vastness of universal creation, we better appreciate Krishna’s greatness in
masterminding the whole process. The ingenuity of Krishna’s system allows Him
to enjoy in the spiritual world, while this mammoth task is simultaneously carried
out by His expansions and energies. It also demonstrates how far Krishna extends
Himself, out of unlimited compassion, to fulfill the aspirations of the living entity.

2) Our Minuteness – when confronted by a huge ocean we naturally feel quite

small. Similarly, when we begin to comprehend the enormity of the universe, it
helps us put our life in perspective. The Srimad-Bhagavatam repeatedly exposes
the absurdity of thinking oneself to the enjoyer, controller and centre of the
universe. 55
 3) Overall Confidence – the inquisitive mind, Srila Prabhupada said, will naturally
look up at the night-time sky and wonder where it all came from. Thus, to
satisfy our intellect, remove doubts and demonstrate that there is a substantial
explanation of cosmic origins, the Srimad-Bhagavatam systematically details it.
While the complexity and enormity of the explanation is beyond the grasp of
our logic and intellect, many elements can allow us to interface with prevailing
models of cosmology to open up new ways of thinking.

For bhakti to flourish, we need to acknowledge the greatness of Krishna, the

insignificance of ourselves, and possess unshakeable faith in scriptures (sastra)
to make the connection. Thus, the invaluable explanations of universal creation
significantly assist this process.

56
02 | C.U.T | Universal Creation

57
 T – Total Theology (8-10)
Sukadeva Goswami revealed the four seed verses of the Srimad-Bhagavatam
(catuh-sloki) which were originally spoken to Lord Brahma. These verses
encapsulate the total theology of Vaisnavism, and from them expand the ten
subjects of the Srimad-Bhagavatam and all further subject matter.

Theological Enquiries 8

Maharaja Pariksit was enlivened to hear Brahma’s answers regarding universal

creation. His eagerness to hear topics of the Lord was growing. The saintly King
stimulated further conversation by asking a variety of questions exploring the
philosophical truths of the cosmos and the spirit soul’s sojourn within it. In
particular, he enquired about:

• The spirit soul’s acceptance of material bodies and the Lord’s appearance in
the human form
• The relative position of Vishnu, demigods, and the Universal Form
• Divisions of time, creation of planets and species, and cosmic yuga cycles
• Vedic literatures, devotional service, and the four goals of human life
(dharma, arta, kama, moksa)

Such precise and detailed enquiries, and the illuminating answers in response,
reconfirm the Vedic version to be the most complete theological revelation in
the world.

Total Theology in Four Verses 9

Sukadeva Goswami explained how the conditioned living entity is influenced

by illusion (maya) and cemented in the material conception of ‘I’ and ‘mine.’
Through cultivation of spiritual practices, however, one can break free and
reinstate themselves in reality. To explain, Sukadeva Goswami narrated the story
of Lord Brahma’s enlightenment.

After being born upon a lotus stem, Brahma was puzzled as to what the purpose
of his existence was, and he thus engaged in 1,000 celestial years of penance. The
Lord, pleased by his steadfast determination and devotion, gave him a vision of
the transcendental abode. Seizing this rare opportunity, Brahma humbly placed
four principal enquiries before the Lord, who replied in four powerful statements,
now known as the original Bhagavatam in four verses (catuh-sloki).

Brahma was fully satisfied by the succinct, but comprehensive, answers.9 The
Lord then disappeared, after which Brahma began to engineer the entire
universe.

Total Theology in Ten Subjects 10

Sukadeva Goswami then expanded on the four verses and enumerated the ten
58
9 The catuh-sloki Bhagavatam is described at the end of this section
 primary subjects of Srimad-Bhagavatam. He continued on to briefly describe
elemental creation (sarga) and secondary creation (visarga). Sarga usually
happens at the beginning of Brahma’s life and visarga at the beginning of
Brahma’s day. Although the Lord is the overseer of creation, His primary interest
is to enjoy spiritual pastimes with His loving associates. Thus, He delegates the
responsibilities of universal affairs to the demigods.

The first nine topics of Srimad-Bhagavatam exist simply to introduce one to the
tenth, most special and sublime topic – the most beautiful Lord Krishna, who is
the ultimate shelter of everything (asraya).

Prelude to Canto 3 (Vidura) 10

Though they appreciated the discussions concerning creation and destruction

of the material world, the sages were more inclined to hear subject matters of a
transcendental nature.

Saunaka Rishi thus returned to the discussion in Canto One, Chapter 13, and
enquired about Vidura, who had left Hastinapura and met Maitreya Rishi
on his travels. He enquired about the discussions between these two great
personalities. He also wanted to know Vidura’s history; why he left the palace, his
activities on pilgrimage and how he eventually returned to meet his brother and
relatives.

Suta Goswami thus narrated these events, recounting how Sukadeva Goswami
explained the very same points to Maharaja Pariksit.

Ten Truths
“The ten characteristics, as will be explained in the next chapter, require so
many verses just to explain them properly. Brahmaji had also advised Narada
previously that he should expand the idea he had heard from Brahmaji. Sri
Chaitanya Mahaprabhu instructed this to Srila Rupa Goswami in a nutshell,
but the disciple Rupa Goswami expanded this very elaborately, and the
same subject was further expanded by Jiva Goswami and even further by Sri
Visvanatha Chakravarti Thakura. We are just trying to follow in the footsteps
of all these authorities. So Srimad-Bhagavatam is not like ordinary fiction or
mundane literature. It is unlimited in strength, and however one may expand
it according to one’s own ability, Bhagavatam still cannot be finished by such
expansion. Srimad-Bhagavatam, being the sound representation of the Lord, is
simultaneously explained in four verses and in four billion verses all the same,
inasmuch as the Lord is smaller than the atom and bigger than the unlimited
sky. Such is the potency of Srimad-Bhagavatam.” (SB 2.9.44)

Four Verses

When Lord Brahma, bewildered about his purpose, heard the word ‘tapa,’ he
immediately sat in meditation and dedicated himself for 1,000 celestial years.
60 While the Sanskrit word ‘tapa’ commonly refers to austerity, it also implies
‘heating’ – the formidable fire of sacrifice and selfless devotion which is the core
substance of a dynamic spiritual life.

When Krishna eventually appeared before Brahma, the universal engineer

02 | C.U.T | Total Theology

placed four enquiries before Him:

1. What are the material and spiritual forms of the Lord?

2. How do the material and spiritual energies of the Lord work?
3. How does the Lord utilise His different energies?
4. How may I be instructed to discharge my duties and function?

The four answers he received became known as the catuh-sloki Bhagavatam.

The key points are as follows:

2.9.33 and 2.9.34 – Sambandha (knowledge of the relationship)

Krishna outlined three aspects of reality – isvara, jiva and prakrti. He explained
how the Supreme Lord (isvara) is eternal and causeless. The material nature
(prakrti) is periodically manifested from Him, and thus He existed before its
creation and continues to exist after its annihilation. The living entities (jiva) are
entrapped in the prakrti, unable to see things in connection with the Supreme
Lord and thus engaged in the hard struggle for existence.

2.9.36 – Abhideya (cultivation of the relationship)

Yoga is the connecting process which re-establishes the relationship between

jiva and isvara. The progressive spiritualist must enquire from qualified persons
and learn how exactly to practice this linking process. Having learned these
details, one should engage themselves with one-pointed determination, making
this effort one’s life and soul, regardless of the periodic distractions of material
affairs.

2.9.35 – Prayojana (perfection of the relationship)

The Supreme Lord is within this manifestation and simultaneously beyond this
material manifestation, performing His eternal pastimes in the spiritual world.
For one who has developed pure love of Krishna, they can directly perceive His
presence at every moment, because He is inside and outside of everything.
Srila Prabhupada explains further: “The Lord’s name, form, qualities, pastimes,
entourage, etc., as they are described in the revealed scriptures or as performed
in the Vaikunthalokas, far, far beyond the material cosmic manifestation, are
factually being televised in the heart of the devotee.” (SB 2.9.35)

These three topics (sambandha, abhideya, prayojana) underpin numerous

Vaisnava scriptures and map a high-level progression of our spiritual journey. The
metaphor of ‘stepping forward’ may be useful in this regard. In material life, we
have two feet in the material world and can’t see anything beyond. Preoccupied
with the daily demands of life, we live oblivious to the fact that there are deeper
truths behind our existence and higher goals to strive for.

At a certain point in the material sojourn, we begin to explore whether there is

61
 something beyond our immediate cares and concerns. After contacting genuine
spiritual teachings, we come to the stage of sambandha, where we receive
information of the spiritual reality and can put our current material life in context.
Our feet are still very much in the material world, but now we can see something
exciting in the distance. We have formulated an understanding of the bigger
picture.

With the association of spiritually minded persons (sadhu-sanga), our faith

deepens and inspiration grows. We get the impetus to step forward and move
towards that spiritual reality by placing one foot forward. This is known as
abhideya, or the point at which we start making a commitment to the spiritual
process. In the beginning the commitment is very basic, just like the front leg
which has moved forward but is just grazing the ground, with all the weight
remaining on the back leg. As the abhideya matures, more weight is placed on
the front foot (of spiritual commitment) and the weight automatically comes off
the back foot (of material concern). Now we have one foot in the material world
and one foot in the spiritual world.

As one advances in the process, along with a deepening of faith is a tangible

experience of spiritual feeling which begins with attraction, advances to
attachment, deepens into spiritual emotion and culminates in pure love. Here
one has made the complete shift, with the back leg coming forward, and the
living entity is now practically living in the spiritual world, experiencing complete
absorption of mind, body and soul. This is known as prayojana, or the perfection
of the relationship.

Ten Topics

Just as the Bhagavad-gita encompasses five main topics (atma, prakrti, karma,
kala and isvara), the Srimad-Bhagavatam is composed of ten foundational
subjects. Different teachers have varying explanations of the ten topics and
their correlation to the Cantos. Jiva Goswami, the pre-eminent authority in the
Gaudiya lineage, states that these topics are actually contained within each and
every Canto, to a greater or lesser degree. In Tattva-sandarbha, the Goswami
briefly discusses the scope of each subject, explaining that the first nine topics
exist simply to help one approach and appreciate the tenth topic – the Supreme
Personality of Godhead, Sri Krishna, who is the shelter of all.

1) Sarga (Elemental Creation)

Material universes are created to facilitate the desire of the living entity to
exercise independence from the Lord. The process of creation begins with
manifesting the basic ingredients - the five gross elements (panca-bhutas)
are earth, water, fire, air and ether; the five objects of sensual perception (tan-
matras) are sound, form, taste, smell, and touch; and the five knowledge
acquiring senses (jnanendriyas) are the eyes, ears, nose, tongue and skin.
Together with the mind, these sixteen principles are created by the first purusa
incarnation, Maha Vishnu. Within these sixteen principles eight other principles
62 exist subtly, making a total of twenty-four principles.
2) Visarga (Brahma’s Creation)

Conditioned living entities are illusioned to live in their ‘own worlds,’ thinking

02 | C.U.T | Total Theology

themselves to be unique and independent from others. To facilitate this illusory
concept of life, the universe is full of variegatedness. By manipulating the original
‘building blocks’ of material existence, Brahma engineers a subsequent creation,
more accurately described as an assembling of universal ingredients. Thus, a
variety of life forms are created, each with a unique configuration and psycho-
physical makeup.

3) Sthanam (Maintenance and Planetary Systems)

The Lord creates a suitable situation (sthanam) for the living entities to dwell
in the material world and play out their desires, maintaining them however
rebellious they may be. The supreme sthanam is Vaikuntha, the place where one
can escape all misery and find eternal happiness. The Lord provides instructions
to guide the living entities back there, since all situations in the material world
are ultimately frustrating and entangling.

4) Posanam (Protection and Mercy of the Lord)

According to one’s mentality and desires, the Lord reciprocates by offering

protection and nourishment. Krishna maintains our gross physical body by
arranging fundamental resources that provide the energy of life. He also
maintains our subtle cognition by facilitating knowledge, remembrance and
forgetfulness. For those who engage themselves in devotional service, the
Lord offers spiritual mercy and protection so that they may quickly return to
their original position; if someone takes one step to Krishna, He takes ten steps
towards that devotee.

5) Utayah (The Creative Impetus)

Bewildered by false ego, the living entity thinks himself the ‘doer,’ and thus
engages in a variety of fruitive activities aimed at controlling and enjoying
material nature. Every material activity we perform creates a residual impression
within our psyche which we carry forward life after life. The accumulation of
these impressions form our creative impetus.

6) Manvantara (Change of Manus)

Manus are the kings who father mankind. These leaders deliver invaluable
instructions which regulate the activities of living entities in a manner that will
be for their material and spiritual welfare. They also provide an inspirational
example for the world to follow. When the living entities embrace the path of
righteousness, the Lord provides them with all protection by which they may
attain their constitutional situation in the spirit world.

7) Isanukatha (Activities of the Incarnations)

Throughout cosmic history, Krishna periodically descends to earth and reveals 63

knowledge of the eternal reality. He annihilates demoniac influences, lovingly
 engages with his devotees, and re-establishes genuine spirituality within society.
After the Lord returns to His abode, the recorded histories and accounts of His
appearance have the same uplifting effect for anyone who attentively hears
them.

8) Nirodha (Universal Dissolution)

When cosmic time comes to its cyclical break, living entities who desire to
remain in the material world merge into the body of Maha Vishnu to await the
next universal creation, and another opportunity to re-establish their relationship
with God. This temporary period of relief is technically called nirodha, or the
winding up of the cosmic manifestation. Even though the entire creation is
dismantled, the desire of living entities to continue their material existence
remains – that’s the power of material desire, which can survive beyond universal
time.

9) Mukti (Liberation)

When living entities renounce all external identification with the principles of
material existence, they are reinstated to their original spiritual identity as eternal
servants of Krishna. After entering Vaikuntha, the spiritual abode of the Lord, they
function in their constitutional position. This is known as mukti or liberation.

10) Asrayah (Supreme Shelter)

The nine topics of the Srimad-Bhagavatam are meant to bring one to a deep
understanding of the tenth, and most important, topic – the Supreme Lord,
the Supreme source and shelter of all existence. When we re-establish our
relationship with Krishna, all problems are solved, everything makes complete
sense and life becomes a dynamic experience of spiritual joy.

Through these ten topics, Srimad-Bhagavatam offers us a comprehensive

instruction manual to navigate our lives in this material world: “Srimad-
Bhagavatam is declared to be the essence of all Vedanta philosophy. One who
has felt satisfaction from its nectarean mellow will never be attracted to any
other literature.” (SB 12.13.15)

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02 | C.U.T | Total Theology

65
 03
CANTO

Throughout His pastimes, Krishna repeatedly

saved His devotees from calamities and dangers,
and even saved demons like Putana who had
come to kill Him! When Varahadeva appeared,
He saved the earth from the depths of the
Garbhodaka ocean and saved the living entities
in the universe by killing Hiranyaksa. Kapiladeva
appeared from Devahuti’s womb and saved His
mother by instructing her in sankhya-yoga. The
various incarnations (avataras) descend to save
the innocent souls, and simply by hearing the
pastimes and teachings of such avataras, the
eager hearer is also saved from the perpetual
cycle of birth and death.

S . A .V.E.S
66
“As soon as you take up Krishna consciousness, Krishna begins
personally taking care of you. As He promises in the Bhagavad-
gita (18.66), “I will take care of you. I will save you from all sinful
reactions. Do not worry.” Because we have had so many lives
in this material world, we are suffering under heaps of sinful
reactions. But as you surrender to Krishna, He immediately takes
care of you and nullifies all your sinful reactions. Krishna says,
“Don’t hesitate.” Don’t think, “Oh, I have committed so many
sins. How can Krishna save me?” No. Krishna is all-powerful. He
can save you. Your duty is to surrender to Him and without any
reservation dedicate your life to His service. Then Krishna will save
you without a doubt.”

- Srila Prabhupada, Laws of Nature, Chapter 1

S Stories of the Supreme (1-4)

A Assembly and Activation (5-12)
V Varahadeva (13-19)
E Expanding Entities (20-24)
S Sankhya-yoga (25-33)
67
 S – Stories of the Supreme (1-4)
Great devotees only desire to hear, narrate and remember the stories of
the Supreme Personality of Godhead. Thus, when the two great devotees,
Vidura and Uddhava, met, they naturally began discussing stories of Krishna,
remembering their beloved Lord and His extraordinary pastimes inside and
outside of Vrindavana.

Vidura’s Pilgrimage 1

The questions of Saunaka mirrored the questions of Maharaja Pariksit, and Suta
Goswami thus narrated the answers of Sukadeva Goswami. Before he narrated
the conversation between Vidura and Maitreya, Sukadeva Goswami explained
how Vidura left the palace in Hastinapura and first met Uddhava.

When the Pandavas were repeatedly cheated and harassed by the Kauravas,
Vidura advised Dhritarastra to return their legitimate share of the kingdom. The
blind King and his defiant son, however, categorically refused to entertain that
idea. After being sharply insulted by Duryodhana, Vidura concluded it was the
apt time to leave Hastinapura and embark on pilgrimage.

While visiting numerous holy sites, Vidura heard the happy news that the
Pandavas had emerged victorious in the fratricidal war and had now rightfully
regained the kingdom. When Vidura reached the Yamuna, he met the great
devotee Uddhava, who was Krishna’s cousin and constant companion. Vidura
eagerly enquired about Krishna, His various family members and His dear
devotees like the Pandavas.

Stories in Vrindavana 2

Being thus questioned, Uddhava’s feelings of separation were aroused as he

remembered his beloved Lord Krishna whom he had served throughout his life.
Now Krishna had left the planet, extreme misfortune would overcome the world.
Instead of dwelling on His disappearance, however, Uddhava related the sweet
story of Krishna’s appearance, His playful antics in the land of Vrindavana and the
celebrated lifting of Govardhana hill.

Stories Outside of Vrindavana 3

Uddhava then relished the stories of Krishna’s years in Mathura: the dramatic
killing of Kamsa, gurukula pastimes in Sandipani Muni’s asrama, the kidnapping
of Rukmini, stealing the parijata tree and confronting Indra, the killing of
Narakasura and subsequent marriage to the princesses, and the violent
massacre at Kuruksetra. After establishing Maharaja Yuddhistira as the king of
the earth, Krishna resided in Dwaraka with His 16,108 queens.

Story of Krishna’s Disappearance 3, 4

Once, the children of the Yadu dynasty took their mockery too far, and when
68
they angered the sages they were cursed to face destruction. A few months later,
 at Prabhasa-ksetra, the family members accepted the remnants of a sacrifice,
which included liquor. Consequently, they all became intoxicated, lost their clarity
of consciousness and spoke harshly to each other.

Their arguments escalated and the Yadus eventually destroyed each other.
Having removed His dynasty, Krishna now prepared His departure. He instructed
Uddhava to go to Badarikasrama and avoid the mayhem that would take place
once He left the planet. Uddhava, however, remained with Krishna due to his
attachment. At that time, Maitreya arrived, and the Lord spoke to both of them.
Having requested instructions from the Lord, Uddhava was enlightened with
transcendental, timeless wisdom. When Vidura enquired about the details of
that discourse, Uddhava directed him to approach Maitreya Muni, who had heard
that same wisdom, was older in age and was also residing nearby.

Sukadeva Goswami philosophically clarified how it was the supreme desire

of Krishna to leave the planet. The Lord had completed His mission and was
confident that Uddhava could disseminate knowledge of Him to the world,
especially the sages at Badarikasrama who Krishna could not meet personally.
Thus, His earthly pastimes came to their natural conclusion.

After some days, Vidura reached the Ganges, where he met Maitreya Muni.

Story Time
“As one cultivates a seed by pouring water to fructify it, the seed of devotional
service sown in the heart of the devotee may be cultured by pouring water
in the form of hearing and chanting of the holy name and pastimes of the
Lord. The creeper of devotional service, so nourished, gradually grows, and the
devotee, acting as a gardener, goes on pouring the water of constant hearing
and chanting. The creeper of devotional service gradually grows so high that
it passes through the entire material universe and enters into the spiritual sky,
growing still higher and higher until it reaches the planet Goloka Vrindavana.
The devotee-gardener is in touch with the abode of the Lord even from the
material plane by dint of performing devotional service to the Lord simply by
hearing and chanting.” (SB 3.2.6)

In early years, we excitedly hear fairytales and fables. Later in life, we peruse
biographies and blogs. In mature years, we share wisdom with the world by
recounting events and experiences. It’s clear that storytelling is a universal
feature of every country, culture and community in the world. The sages of
bygone ages, fully in tune with human psychology, communicated the most
profound truths of life through the medium of stories. Vyasadeva, the compiler of
Vedic literature, specifically wrote the Puranas in the format of historical stories.
Srila Prabhupada, an expert storyteller himself, once wrote to a disciple – “The
Vedic literatures are full of instructive stories for the spiritual advancement of
the human society. If I get good assistance, I can overflood your country with
stories so nice and instructive.” (Letter, 26th July 1967)
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Why are stories so powerful?

Applicable – stories offer greater context and understanding because they

03 | S.A.V.E.S | Stories of the Supreme

personalise a message and make us feel a part of the situation. They offer
opportunities to extract life lessons, and demonstrate how wisdom plays out in a
practical way.

Personal – stories are relatable to our own experience, and thus they become
more meaningful. We identify with the heroes and the villains because we all
have those tendencies inside of us. Stories allow us to understand ourselves
better because the actions of the characters stir something inside each one of us.

Emotional – stories have the unique ability of arousing our emotions. They can
cause us to laugh, cry, cringe or reflect and thus engage with the message on
a level deeper than just the intellect. Stories communicate passions, sadness,
hardships and joys. They engrave meaning and purpose into our consciousness,
as well as offering inspiration and hope.

Digestible – stories make complex topics easy, inconspicuously entering a

deeper place within our consciousness. Not only that, but they implant a
message even within an unwilling person, since they circumvent one’s ego and
pride. Stories don’t tell us something – they show us something.

Memorable – research shows that stories are remembered twenty times more
than facts alone. We live in times of mass distraction and people’s attention
spans have been obliterated. Thus, stories help to communicate things in an
effective and efficient way.

The Good Listener

Srila Bhaktisiddhanta Saraswati Thakura trained his followers in the art of good
listening. He insisted that devotees regularly hear topics of the Lord (hari-katha),
and once remarked: “I have had the opportunity to hear and discuss these
topics since the beginning of my life. I have been discussing these points for fifty
years now, in great detail and at every moment throughout the twenty-four
hours, when awake and even when slumbering. While continuously discussing
these topics, eventually my body will wear out and fall down. I will glorify until
the last moment of my life all that I have learned from my gurus. Why only one
mouth? Let me have unlimited mouths and an unlimited lifespan to unlimitedly
glorify the unlimited qualities of Krishna’s devotees.” Srila Bhaktisiddhanta often
quoted: “I do not consider bad a day covered with clouds, but one devoid of
discussing the nectar of krishna-katha.”

The Srimad-Bhagavatam affirms that the Supreme Lord “cleanses desire for
material enjoyment from the heart of the devotee who has developed the urge
to hear His messages, which are in themselves virtuous when properly heard
and chanted.” When a speaker carries great potency and realisation, and the
listener is serious and receptive, an incredible transmission of transcendental
knowledge can transpire.
71
 Uddhava was indeed a potent speaker. Visvanatha Chakravarti Thakura explains
that when Uddhava began speaking, his face was washed by tears due to the
disturbance of love (prema) that was awakened at the very thought of Krishna’s
pastimes. His heartfelt feelings for the subject matter caused him to faint and
lose external consciousness. As a great and pure devotee of the Lord, Vidura was
also a first-class hearer. He eagerly enquired about Krishna and His devotees,
feeling a deep connection with each and every one of them.

Through four powerful examples, the Srimad-Bhagavatam Mahatmyam

describes four qualities of a superior listener:

Chataka Bird – this bird is famous for taking water directly from the raincloud,
avoiding any secondary source. Similarly, the superior listener hears pure
subject matters from authentic sources, carefully avoiding unnecessary talks
or distractions. There is a perennial risk of additions to, subtractions from and
distortions of transcendental subject matter, and the superior listener is wary
of this. Hearing intently from a defective source will guarantee confusion and
deviation.

Swan – the swan can ingeniously extract milk from a mixture of milk and water.
Similarly, the superior listener is able to draw out the essence of spiritual topics,
remaining undiverted by periphery details, attractive side points or personal
preferences. Often, we don’t see things as they are, rather we see things as we
are. Under the guidance of saintly teachers, one can draw out the essential
principles of scriptures and learn the ways and means to apply them in daily life.

Parrot – the parrot is famed for its ability to repeat whatever it learns from its
master. In the same way, superior listeners have grasped the subject matter so
well that they can communicate it to others in a clear, relevant and inspiring
way. Furthermore, the beak of the parrot makes whatever it touches sweeter,
and the superior listener also enlivens the transmission of knowledge by asking
thoughtful questions which allow everyone to dive deeper into the subject
matter.

Fish – a fish has the unique ability to sit in an ocean of condensed milk
and quietly drink, without any blinking whatsoever. The superior listener
similarly gives his undivided attention to the speaker, quietly, attentively and
enthusiastically absorbing the transcendental knowledge without distraction.
Much of this is credited to the humility and desire that the listener possesses.
When one feels desperate and helpless, their heart is eager for transcendental
instruction.

Some people learn through hearing, others by seeing, and those who don’t, have
to learn through experiencing. If we aren’t able to hear Krishna’s sweet voice of
guidance, He may have to shout a little louder for the message to get through.
By hearing transcendental topics (sravanam), contemplating them deeply
(mananam) and finding ways to apply them in our life (nidhidhyasanam), we
embrace a path of transformation which is quicker, easier and safer. Vaisnavas
72 often add the fourth element of prayer (vandanam) to invoke the divine
blessings in this noble endeavour.
03 | S.A.V.E.S | Stories of the Supreme

73
 A – Assembly and Activation (5-12)
The gigantic cosmos is intricate and detailed, assembled and activated in a
highly systematic way. Maitreya detailed the process of primary creation (sarga)
and secondary creation (visarga), along with the birth of Svayambhuva Manu
and Satarupa, who subsequently populated the universe.

Assembly and Activation 5, 6

Vidura reached Haridwar and approached Maitreya Rishi, a disciple of Parasara

Muni, the father of Vyasadeva. His initial enquiries were about the creation of the
universe and the manifestations of the Lord within it.

Maitreya Rishi described the evolution of various universal elements – the

material energy (mahat tattva), false ego (ahankara), five qualities of perception
(tan matras), five gross elements, ten senses and the mind. When the controlling
demigods of these elements were frustrated because the material ingredients
were not combining, the Lord entered the universe as Garbhodakasayi Vishnu
and manifested the Universal Form (virat-rupa).

Maitreya then explained how the demigods appear in the world as part and
parcel of the Lord e.g. Agni comes from the Universal Form’s mouth, Varuna from
the palate, Asvini Kumaras from the nostrils, etc. The head, legs and abdomen of
the Universal Form manifested the heavens, earth and sky respectively. He then
explained the occupational divisons (varnas) and the different parts of the Lord’s
body: teachers (brahmanas) represent the head, warriors (ksatriyas) represent
the arms, those in commerce (vaisyas) represent the abdomen and the labourers
(sudras) represent the legs.

Clarification 7

Hearing this, Vidura wondered how the Lord could be so involved with the
material energy, and how the living entities could fall into such illusion. Maitreya
confirmed that the activities of creation are conducted by the diverse energies
of the Lord, who remains completely aloof and untouched. The living entity’s
material sojourn, he said, is just like a dream that can be immediately terminated
by engagement in devotional service.

Satisfied by this, Vidura asked Maitreya for further insight on Brahma’s creation
of the universe after the appearance of the Universal Form. He specifically
enquired about the:

• planetary systems and species of living entities

• Lord’s incarnations, particularly those that oversee the modes of nature
(guna-avataras)
• system of Varnasrama and various means of spiritual elevation
• process of dharma, arta, kama and moksa
74 • process of satisfying the Lord.
 Brahma’s Empowerment 8, 9

Maitreya had heard the Srimad-Bhagavatam from Parasara Muni, who

had received it in a line of teachers from Lord Sankarsana. Based on this
understanding, he began expanding on the topic of creation.

Maitreya described the unique birth of Brahma and how he was plunged into
complete confusion as to his identity and purpose. Accepting that he couldn’t
solve this conundrum independently, he situated himself in divine meditation.
His spiritual immersion brought him in contact with the Lord, who appeared in a
self-illuminated and opulently ornamented, beautiful form.

Brahma offered his heartfelt prayers, glorifying the Lord, the protection He
offers, and the misfortune of those who continually ignore His shelter and thus
suffer continual misery in the material world. He beseeched the Lord for the
power to engineer the universe, and to simultaneously avoid any pride or false
ego that could arise in the process. The Lord reassured the universal engineer
that all knowledge would be revealed to him - “Situate yourself in penance and
meditation and follow the principles of knowledge to receive My favour.”

Brahma’s Creation 10

Enthused by the narrations, Vidura wanted to know how Brahma went on to

create the various species of life.

Maitreya explained how Brahma engaged in one hundred celestial years of

penance and then contemplated how to proceed with creation. He entered the
whorl of the lotus, divided it into upper, middle and lower planetary systems,
and later into fourteen divisions, making it suitable for the inhabitance of the
living entities. Further, Maitreya explained the six types of primary creations
(material ingredients, sense objects etc.), the four types of secondary creation
(various bodies and species of life), and universal annihilation, which occurs at set
intervals in the cosmic cycle.

Vedic Time 11

Maitreya outlined various measurements of time, from the smallest fraction of a

second, up to the duration of one year. When Vidura enquired about durations
beyond that, Maitreya continued his description:

• 4 yugas (Satya, Treta, Dvapara, Kali) = 1 Divya-yuga

• 71 Divya-yugas = 1 Manvantara (The Lord appears in each Manvantara, or
reign of Manu)
• 14 Manvantaras = 1 Day (or night) of Brahma (Kalpa)
• 100 years (311 trillion human years) of Brahma = 1 Lifetime of Brahma
• 1 Lifetime of Brahma = 1 nimesa (moment, 0.43 seconds) of Maha Vishnu

Lord Krishna and Sri Chaitanya Mahaprabhu only appear once in a day of Brahma
76 – specifically, in the twenty-eighth Divya-yuga of Vaivasvata Manu. Hearing of
these mammoth timescales and the rarity of the Lord’s personal appearance,
helps us to appreciate that although we are tiny living beings in the grand
scheme of the cosmos, we are also extremely fortunate.

03 | S.A.V.E.S | Assembly and Activation

Activation of Progeny 12

Brahma next considered how to populate the universe with progeny. Before
beginning the physical creation, Brahma first created the five varieties of
ignorance which facilitate the living entity to misuse their free will. He then
created the Four Kumaras, but they resolved to remain celibate and thus
refused to procreate. His subsequent anger gave birth to Siva, who appeared
from between his eyebrows. After selecting eleven places for him to reside, Siva
created progeny who were so devastating that Brahma told him to stop!

Brahma then begot ten further sons - Marici, Atri, Angira, Pulastya, Pulaha, Kratu,
Bhrgu, Vasistha, Daksa, and Narada. Later, Brahma became uncontrollably
attracted to his own daughter, Vak, and He later felt ashamed and repented his
actions.

Brahma continued his service of creation by manifesting the various scriptures,

four legs of dharma, four asramas, various arts and sciences, Vedic meters
and audible sounds. Despite the presence of his Prajapati sons, Brahma
observed that the population was still not sufficiently increasing, and he thus
became anxious. His tireless efforts, it seemed, were fruitless. At that moment,
Svayambhuva Manu and Satarupa suddenly appeared from his body! They
united, and their children assisted in increasing the population. They had two
sons, Priyavrata and Uttanapada, and three daughters, Akuti (who married
Ruci), Devahuti (who married Kardama) and Prasuti (who married Daksa), who
subsequently generated living entities and thus fulfilled Brahma’s desire.

Creative Ideas
“Lord Brahma was perplexed about his creation, the lotus
and the world, even though he tried to understand them
for one millennium, which is beyond calculation in the solar
years of human beings. No one, therefore, can know the
mystery of the creation and cosmic manifestation simply
by mental speculation. The human being is so limited in his
capacity that without the help of the Supreme he can hardly
understand the mystery of the will of the Lord in terms of
creation, continuance and destruction.” (SB 3.8.17)

Look up at the night sky, full of stars and planets. The sheer enormity, complexity
and intricacy of creation compels one to question where it all came from. At
present, the prevailing cosmological explanation of the universe is the Big Bang
Theory. In the beginning, some say, all matter in the universe was concentrated
into a single point at an extremely high temperature, after which it exploded
with tremendous force. From an expanding superheated cloud of subatomic
particles, atoms gradually formed, then stars, galaxies, planets, and finally life and
consciousness. All of this, we are told, occurred approximately 13.8 billion years 77
ago.
 The theory raises many doubts and questions. Where did all the matter come
from in the first place? Indeed, what is matter? What caused the Big Bang?
How did the Bang actually take place and do we have the mathematical
formulas and experiments to describe and simulate it? How did such order and
design come from the Bang? How could a random chaotic occurrence cause
species, ecosystems and a fully functional and self-maintaining cosmos? Why is
there seeming purpose in the world?

The topic of creation repeatedly comes up in the pages of Srimad-Bhagavatam.

Interestingly, when we compare the Vedic account with the modern scientific
explanation we do find compatible elements. The ‘initial state’ that both
accounts describe, and the concept of the universe expanding from a single
point, bear notable resemblance. Srimad-Bhagavatam explains how the
injection of time causes material nature to be agitated, further triggering the
transformation of various material elements. The Big Bang theory, similar to
the Vedic account, talks of the evolution of elements from space (sky), gas (air),
light and heat (fire), water, and eventually soil (earth). In some versions of the
Big Bang, there is also a concept of the ‘Big Crunch,’ where universes eventually
contract. This could also be likened to the withdrawal of the entire material
manifestation into the Universal Body described in Srimad-Bhagavatam. Even
the idea of parallel universes that scientists have posited, is in line with the Vedic
version.

The theory of modern science, however, clearly has its limitations. Srila
Prabhupada once commented: “Explosion, yes. So they are seeing that explosion
and the chunk, but they cannot explain how the chunk became exploded...
Material energy itself cannot explode. The explosion theory is there... Not theory,
fact. But the total material energy, mahat-tattva, when it is glanced over by
Maha Vishnu, then it becomes agitated, and the modes of material nature
begin to act. So then these activities are executed by Maha Vishnu.” Thus, the
Vedic account gives a clear cause for the entire creation, whereas mechanistic
empiricism is limited as an approach to understanding the ‘origins questions,’
and as such tends to fall back on the metaphysical concept of stochasticity, or
chance.

Big Bang, Big Doubt

Attempting to explain the origin of the incredibly complex universe, solely

through natural laws in the language of mathematics, cannot reveal a
comprehensive understanding. Since we were not present to personally observe
the creation of the universe, it could well have happened in any number of
ways, many of which may be incomprehensible to us. Thus, we can’t rule out
alternative explanations of creation that may involve laws, principles, and
personalities of irreducible complexity. Approaching this topic through logic and
argument, therefore, will always end inconclusively.

Vedic teachers explain that understanding creation is only possible if we first

understand the creator. That Supreme Being, the origin of everything, cannot,
78 however, be approached or understood through mere intellectual conjecture.
Through mental gymnastics one can never jump high enough to perceive the
Absolute Truth, but by His compassion and omnipotence He can undoubtedly
help to cut through our doubts and uncertainty, and thus reveal Himself.

03 | S.A.V.E.S | Assembly and Activation

Then why does the Srimad-Bhagavatam discuss things inconceivable to the
human mind? Because reasoning and logic need not be abandoned in the
spiritual endeavour, but employed to their natural limit. The Bhagavatam details
the stages of creation, the age and dimensions of the universe, the purpose
of the world, and the origin of the material elements. All of this instils faith
within the reader, showing that the Vedic version of creation has philosophical
substance to it. But to delve deeper into this subject matter, one must actually
connect with that Supreme creator on a personal level.

Live Options

So the question remains as to how we contact that Supreme Creator. One could
propose that the true path to finding God is to walk into your closest multi-
story car park and smash the windscreen of every blue Vauxhall Astra while
simultaneously screaming at the top of your voice! Well... it’s something you
could conceivably do, but something I doubt anyone would seriously consider.
Firstly, there is the small issue of criminal arrest. Secondly, it’s difficult to logically
reconcile how such an act could trigger the desired benefit. Thirdly, we don’t
really see significant numbers of people successfully adopt this approach in their
pursuit for spiritual realisation. While there are many choices in life, there is also
an inbuilt intellectual screening process which filters out the nonsense.

The American Psychologist, William James, claimed that although there are a
multitude of options in life, certain opportunities stand out above the rest due to
key factors:

1) Practical – I can do it (without harmful consequences or drastic changes to my

life)

2) Beneficial – I want to do it (because there is intrinsic logical value in this

option)

3) Probable – I feel confident to do it (since many people have successfully

experienced the benefit)

If something is practical, beneficial and probable, it’s considered a ‘live option,’

and it’s clearly in our self-interest to invest time and energy into seriously
considering it. To whimsically or blindly reject such opportunities would be
irrational, unintelligent and unjustifiable. If there is something that could
enhance your life, that is easily applicable, and is something that many people
are clearly benefitting from, why would you not at least explore it?

The spiritual proposals of Srimad-Bhagavatam fulfil such criteria. After giving

a philosophically cogent explanation of the creator, the Srimad-Bhagavatam
goes on to explain how we can actually connect with Him and experience a
dynamic and tangible reciprocation. The spiritual practices recommended to 79
achieve this are entirely practical, not requiring massive lifestyle changes, but
 simple additions of hearing, chanting and devotional immersion into one’s
daily routine. For those who do, there are huge benefits on a physical, mental
and spiritual level that make logical sense and become apparent within a short
time. Furthermore, millions of people esteem the profundity of the Srimad-
Bhagavatam, and have gained immense spiritual wisdom and divine revelation
from its teachings.

While one may not want to blindly follow it, surely it would be just as absurd
to blindly doubt it. To categorically deny such spiritual opportunities, such live
options, without any significant investigation, suggests a stubborn, irrational
and illogical predisposition towards a certain worldview. Ironically, many of
the very individuals who reject such wisdom without thorough investigation,
simultaneously pride themselves in being ‘scientific’ and ‘free from subjective
superstition.’ The Vedic scriptures are the oldest, most voluminous, and
most consistent body of literature known to man, containing information
not only of the creative process, but of every science that any human society
needs, including medicine, economics, social organisation, and so on. By its
comprehensive nature alone, the Vedic literature deserves serious study by
researchers in every field.

80
03 | S.A.V.E.S | Assembly and Activation

81
 V – Varahadeva (13-19)
When Svayambhuva Manu prayed for the earth to be rescued from the
Garbhodaka Ocean, the Lord appeared in the unique form of a Lord Boar,
Varahadeva, and lifted it out. The Lord repeatedly appears, millennium after
millennium, assuming a variety of extraordinary forms to save His devotees and
perform unique pastimes.

Appearance of Varahadeva 13

Brahma’s creative efforts met many obstacles – first the Four Kumaras refused to
procreate, then Siva’s progeny devoured the universe and had to be intercepted,
and later, Brahma was attracted by Vak and had to renounce his agitated
body. Now Svayambhuva Manu and Satarupa had appeared, but Maitreya Rishi
described yet another complication that needed resolution.

Together with Satarupa, Svayambhuva Manu approached his father, Brahma,

offered humble prayers and requested instruction. Impressed by their
openhearted submissiveness, he encouraged the couple to procreate, rule the
world, perform appropriate sacrifices, and protect the citizens.

At this time, however, the earth was critically submerged in water and Manu
prayed for assistance. While Brahma contemplated a solution, a small boar,
the size of a thumb, mystically appeared from his nostril! Varahadeva, the Lord
Boar, whitish in complexion (sveta-varaha), grew larger, entered the water and
heroically rescued the earth planet from the Garbhodaka Ocean with His mighty
tusks. Maitreya then related how the Lord Boar killed the demon Hiranyaksa,
though this pastime related to the bluish manifestation of Varahadeva (nila-
varaha) who appeared in the Chaksusa Manu. Varahadeva then kept the earth
on His tusks, making clear He was the Supreme Personality of Godhead.10

Having witnessed this incredible scene, the sages glorified the ingenious,
powerful and compassionate acts of the Lord.

Flashback – Birth of the Demons 14

Having heard of Varahadeva’s annihilation of Hiranyaksa, Vidura enquired about

the history of the demon. Maitreya thus explained how Hiranyaksa and his
brother, Hiranyakasipu, were born.

Kasyapa, son of Marici, was a prajapati whose task was to populate the universe.
He was married to Diti, the daughter of Prajapati Daksa. Once, overcome
by lusty desire, Diti insisted on sexual union even though the time was
astrologically inauspicious. Unable to dissuade her, Kasyapa Muni acquiesced,
but later predicted that two deadly offspring would be born (Hiranyaksa and
Hiranyakasipu). These sons would cause mayhem in the universe and terrorise
the innocent and saintly. There was, however, a silver lining. Firstly, their eventual
death would be directly executed by the hands of the Supreme Lord. Secondly,
82
10 While describing the Varaha Avatara, Maitreya combined the stories of the two different
appearances
 Hiranyakasipu’s son, Prahlada, would emerge as the crest jewel of devotees, and
his incredible devotion would deliver the entire family.

Further Flashback – Past Lives of the Demons 15, 16

When the two demons appeared in Diti’s womb, it triggered a series of

inauspicious signs in the universe. Fearful and bewildered, the demigods took
shelter of Lord Brahma, who related the intriguing story of their previous life.

Hiranyaksa and Hiranyakasipu were previously the two doorkeepers of

Vaikuntha, Jaya and Vijaya. When the saintly Kumaras were travelling towards
the breathtaking land of Vaikuntha, which is opulent, fragrant and pure, they
arrived at the seventh gate which was guarded by Jaya and Vijaya. When they
were inappropriately blocked and refused entry, the four brothers angrily cursed
the doorkeepers. Jaya and Vijaya were repentant and realised the grave mistake
they had made.

Fully aware of what had transpired, the Lord immediately arrived on the scene.
When the Four Kumaras beheld His beauty and smelt the tulasi leaves from His
lotus feet, it sparked a change of heart. They progressed from an impersonal
understanding to the personal conception, and prayed for causeless and
ceaseless devotional service. A conversation between the Lord, the Kumaras and
the doorkeepers then ensued.

The Lord apologised for the behaviour of His doorkeepers and explained how
dear the brahmanas are to Him. The Kumaras offered heartfelt glorification
in return and conceded that they may have over-reacted in cursing the
doorkeepers. The Lord explained that it was His divine plan for Jaya and Vijaya
to leave Vaikuntha, but, feeling compassion, He softened the punishment. He
predicted their future appearance in families staunchly against Vishnu, but their
subsequent speedy return to the spiritual world after three demoniac births. Jaya
and Vijaya thus fell from Vaikuntha, took shelter in Kasyapa Muni’s semen, and
later entered Diti’s womb.11

Varahadeva Kills Hiranyaksa 17, 18, 19

Having related the history of the demons, Maitreya returned to the original
narration of Hiranyaksa’s confrontation with Varahadeva.

After one hundred years in Diti’s womb, the birth of the two demons prompted
natural disturbances and unfavourable omens in the planets, causing
apprehension amongst the entire populace. The brothers were born, and quickly
grew up like mountains with bodies made of steel. The formidable Hiranyakasipu,
unafraid of death due to the boons awarded by Brahma, wreaked widespread
havoc, and Hiranyaksa faithfully assisted him in terrorising the world.

Once, after ruthlessly pillaging Mother Earth for gold, Hiranyaksa upset her
equilibrium, causing her to fall into the Garbhodaka Ocean. Later, the demon
dived into the ocean and challenged Varuna to battle. The Lord of the waters
84
11 Further details of Jaya and Vijaya’s fall are documented in Canto Seven, Chapter 1
encouraged him to challenge the Supreme Lord, knowing Hiranyaksa would
be soundly defeated and subsequently humbled. Hiranyaksa enthusiastically
accepted the challenge and set out in search of the Lord. After traveling to the

03 | S.A.V.E.S | Varahadeva
depths of the ocean he indeed found Lord Varahadeva, abruptly insulted Him
and demanded He hand over the earth planet.

The Lord listened to his abusive words and then invited the arrogant demon
to contend with Him. A tremendous mace battle ensued. The fight went back
and forth, and when Brahma arrived, he urged the Lord not to frolic or play, but
rather kill the atrocious demon immediately. After a thrilling exchange of arms,
the Lord Boar effortlessly slapped the demon, causing Hiranyaksa to die. With
one demoniac birth over, there were now two more to go.

Avatara
“As stated in Bhagavad-gita (4.8), the Lord descends as an incarnation to deliver
the devotees and kill the miscreants. The Lord of the universe and of everything
would appear in order to kill the sons of Diti because of their offending the
devotees of the Lord. There are many agents of the Lord, such as Indra, Candra,
Varuna, goddess Durga, and Kali, who can chastise any formidable miscreants
in the world. The example of mountains being smashed by a thunderbolt is very
appropriate. The mountain is considered the most strongly built body within the
universe, yet it can be easily smashed by the arrangement of the Supreme Lord.
The Supreme Personality of Godhead does not need to descend in order to kill
any strongly built body; He comes down just for the sake of His devotees.” (SB
3.14.41)

Throughout history we find a perpetual struggle between good and evil. To

remedy the situation, reinstate peace and create spiritual resurgence, various
incarnations of the Lord appear. Incarnations are therefore known as avataras,
which literally means ‘to cross downwards.’

Different religions offer their own accounts of the divine descents, directing us
towards surrender to God under different names - Jahweh, Allah, Jesus, and
so on. This can be problematic, especially when the followers of one tradition
condemn others as infidels, heathens or heretics, and thus create conflict,
division and animosity. Furthermore, on a theological level it can also be
confusing, since a seeker will naturally wonder, “If there is one God, why should
He reveal Himself in different ways and give seemingly different instructions?”

Exclusivists maintain a sectarian approach which grants them the sole franchise
on God. “My way is the only way” they boldly declare. On the other extreme
we encounter pluralists, who (often sentimentally) propose that all forms of
spirituality and God-worship are identical. Both positions run into serious
philosophical problems.

The Bhagavad-gita explains that God appears in a variety of identities and forms.
On each occasion, He offers a means of spiritual elevation which may vary in
culture, ritual and expression, but in essence remains unchanged. We could call 85
it unity in diversity. Each time God or His representatives come, they disseminate
 a certain amount of spiritual wisdom, proportionate to the purity and readiness
of the people. This inclusive approach appreciates that there are a variety of ways
to come closer to God, each path having its own level of evolution.12

One but Different

While many can resonate with the idea of unity in diversity, there could also be
some reservations. How do we reconcile theological differences between paths
that supposedly stem from the same source? How can we overlook striking
contradictions in the various accounts of history and culture? Could this be a
naive ‘new age’ attempt to avoid confrontation and create peace, harmony and
unity? Without more explanation, some may say it’s a case of being politically
correct, but theologically wrong. When trying to reconcile ‘differences’ between
religions, here are some points to consider:

Context – religious scriptures and statements must be understood in relation

to the entire body of teachings, and with due consideration of the social milieu
within which they were presented. ‘Differences’ may be perceived because we
adopt a one-dimensional approach i.e. taking statements simplistically, without
understanding the context, purpose and background behind them.

Emphasis – different traditions and teachers may stress different things.

Our spiritual evolution requires significant refinement of character and
consciousness, and different religions may well work on different aspects of this.
Thus, they may emphasise different points, but such ‘differences’ are a part of a
broader harmony and master plan.

Interpretation – we understand the divine traditions through the representatives

of that faith. While this is perfectly natural, the teachers have to prove
themselves as transparent and free from the propensity to insert their own ideas.
‘Differences’ may well surface because we take human opinions to be gospel
truths.

Authority – any religious claims must be traceable back to the original texts. In
today’s world, much confusion ensues due to a lack of reference to authentic
scripture. People claim to speak for a tradition yet offer no reference point
for their presentation. Thus, ‘differences’ may well be due to inaccurate and
erroneous presentations.

Divine Play

Separate from the need to uplift the world, the Lord appears for another reason.
When Krishna descends to the world there is a unique playfulness in His
activities. Such divinely playful acts are known as pastimes (lila). Along with the
serious purpose of saving humanity, the Lord also descends to have a good time!
Thus, as Matsya (the fish incarnation), He frolics in the waves of the deluge, and
as Varaha (the boar incarnation) He enjoys a good fight. As Krishna, He churns
the hearts of His devotees, and as Nrsinghadeva He lets His transcendental anger
run loose!
86
12 This analysis was inspired by Chaitanya Charan Das, www.thespiritualscientist.com
The Srimad-Bhagavatam is an anthology of these playful acts of God, displayed
in multitudes of descents, as He embarks on a series of astounding adventures
and incredible incidents. One of Srimad-Bhagavatam’s ten topics is isanukatha,

03 | S.A.V.E.S | Varahadeva
or ‘narrations of the Supreme.’ Different Cantos are dedicated to descriptions
of those incarnations, and the climax is the Tenth Canto, which is exclusively
reserved for the supremely exquisite pastimes of Lord Krishna.

The Bhagavad-gita explains that the material world is a perverted reflection of

the spiritual reality, just like a tree which is reflected within water and appears
upside-down. Whatever exists here, is imperfectly cloned from that original and
perfect spirit world. There we find the substance, and here merely a shadow.
Everything around us has its pure and perfect counterpart in the spiritual reality.
Thus, if people in this world are endowed with the disposition to fight, we can
understand that the disposition originally exists in God. If people in the material
world are enamoured by the power of sexual attraction, we must conclude that
this is part of the spiritual reality, but in a pure and uncorrupted form. For God is
complete, and, far from being less a person than we are, is vastly more personal.

87
88
E – Expanding Entities (20-24)

03 | S.A.V.E.S | Expanding Entities

Prajapatis, or progenitors of mankind, are lent the task of procreating and
expanding the number of living entities within the universe. Kardama Muni was
one such prajapati. He married Devahuti, the daughter of Svayambhuva Manu,
and together they had nine daughters and one son (Lord Kapiladeva). The nine
daughters were married to various sages and their subsequent union caused
further expansion of entities within the universe. The son, Lord Kapiladeva,
presented profound philosophical truths to remind the entities what they are
meant to achieve in the universe.

Different Entities Created 20

With the earth safely back in orbit, the next step was to populate it with
creatures. After briefly recapping the primary creation, Maitreya explained the
steps of secondary creation by Lord Brahma, who appeared from the navel
of Garbhodakasayi Vishnu. Inspired by the Lord, Brahma began the intricate
process of engineering the universe. The creations included:

• Five coverings of ignorance – anger, considering death to be the end,

ignorance of the spirit soul, the bodily concept of life, and greed for material
enjoyment
• Yaksas and Raksasas (who desired to devour their creator but were
unsuccessful)
• Demigods, demons, ghosts, Apsaras and Gandharvas
• Sadhyas, Pitas, Siddhas, Vidyadharas, Kinnaras and Kimpurusas
• Snakes, serpents and nagas
• Manus and the sages

Devahuti and Kardama Muni 21, 22

Vidura enquired about the dynasty of Svayambhuva Manu, whose progeny

multiplied and expanded the entities within the universe. Svayambhuva Manu
had two sons (Priyavrata and Uttanapada) and three daughters (Akuti, Devahuti,
Prasuti). Maitreya Rishi began by describing the life of Devahuti.

When Kardama Muni was ordered by Brahma to beget children, he performed

10,000 years of penance, preparing himself for successful execution of this
important task, which would begin with finding a suitable wife. Pleased by the
sage’s endeavours, the Lord confirmed that Svayambhuva Manu and Satarupa
would offer their daughter, Devahuti, in marriage. Kardama Muni and Devahuti
would then have nine daughters, after which the Lord would personally appear
as her son and impart jewel-like instructions in devotional service.

The events began to transpire as predicted. When Svayambhuva Manu and his
wife reached his hermitage, Kardama heartily welcomed them. They expressed
great respect and appreciation for each other, demonstrating the respectful
89
culture of Varnasrama. Svayambhuva Manu described his daughter’s attraction
 to the sage and offered her hand in marriage. Kardama Muni glorified Devahuti’s
good qualities and agreed to the marriage proposal on the condition that
after bearing a child in her womb, he be permitted to renounce family life. The
settlement was made, and the marriage thus took place.

Devahuti Gives Birth and Kardama Departs 23, 24

After marriage, Devahuti served her husband very faithfully, undergoing such
severe austerities that she became weak and emaciated. Seeing her remarkable
chastity and devotion, Kardama Muni prepared for their union as per her desire.
By dint of his yogic power, he arranged an incredible aerial mansion, unparalleled
opulence, and complete restoration of Devahuti’s body. They enjoyed celestial
pleasures for many years, though the sage remained completely detached.

Kardama Muni then divided himself into nine forms and begot nine children in
Devahuti. Being overly excited, she gave birth to nine females. As her husband
prepared to leave home, Devahuti felt pained. Her first lamentation was that
she hadn’t taken spiritual advantage of the sage’s association, and secondly she
desired a son who would protect her. Kardama Muni reassuringly explained that
the Supreme Lord would soon enter her womb. In the future, that son would
bless her with enlightening wisdom.

After many years, a multitude of auspicious signs confirmed that the Supreme
Lord, Kapila Muni, had indeed appeared in Devahuti’s womb. After His
appearance, Brahma immediately came there to worship the Lord. The universal
engineer praised Kardama Muni’s unflinching adherence to his instructions,
and guided the sage to offer his nine daughters to the nine principle sages.
Brahma also predicted that Kapila Muni would impart invaluable instructions in
detachment, devotion, and sankhya philosophy.

After Brahma left, Kardama Muni discreetly approached his son and offered
prayers of surrender. He requested permission to renounce family life and live
as a mendicant. After receiving the go-ahead, Kardama Muni entered the forest,
fixed his mind on the Supreme Lord, and thus went back to Godhead.

The Life Cycle

“Kardama Muni practised yoga very rigidly as a brahmacari before his marriage,
and he became so powerful and attained so much mystic power that his father,
Brahma, ordered him to marry and beget children as a householder. Kardama
did that also; he begot nine good daughters and one son, Kapila Muni, and thus
his householder duty was also performed nicely, and now his duty was to leave.
Even though he had the Supreme Personality of Godhead as his son, he had to
respect the authority of the Vedas. This is a very important lesson. Even if one
has God in his home as his son, one should still follow the Vedic injunctions.” (SB
3.24.35)

Orders of Life
90
In Sanskrit, the word asrama denotes a place of spiritual culture; typically, the
 residence or monastery where a guru instructs and enlightens his disciples.
In a more general sense, however, asrama refers to the spiritual ‘orders of
life.’ According to the Vedic model, the life cycle of every individual progresses
through four asramas, or stages for spiritual development - student life
(brahmacarya), married life (grhastha), retired life (vanaprastha), and renounced
life (sannyasa). Each stage facilitates a unique aspect of internal development
and prepares one for spiritual perfection at the final hour.

Learn (brahmacarya-asrama) – in student life, one observes a vow of celibacy

and receives training in self-realisation from a spiritual master. His education
centres around scriptural knowledge, character development and practical skills.
Whether he goes on to marry and eventually retire from family life, or whether he
goes directly to the renounced order of sannyasa, the practice of brahmacarya
is the indispensable foundation of success.

Earn (grhasta-asrama) – in the second stage of life, typically from 25 years to 50

years, the individual will marry and raise a family. By engaging in suitable work,
they earn their living in the world, and with those earnings support their family
and the other three social orders. Though there is more freedom in this stage
of life, the householder still lives by strict principles and honours boundaries of
sexual restraint. Dutifulness and selflessness are essential qualities developed in
the family context.

Turn (vanaprastha-asrama) – when householders reach the age of fifty, they

should ideally detach themselves from the complex network of family setup
and resume a life of spiritual austerity, handing over the worldly responsibilities
to the grown-up children. In this retired stage of life, a man and his wife may
travel to holy places of pilgrimage and turn the focus of their lives from material
responsibilities to spiritual absorption.

Return (sannyasa-asrama) – in the final stage of life, the wife re-enters the
family and matures to full spiritual perfection, while the husband embraces
complete renunciation and dedicates himself to achieving perfect realisation
and imparting spiritual understanding to the other three asramas. Thus, for the
husband and wife, all other concerns are practically eliminated, and their entire
attention is fully focused on returning back to the spiritual world.

Through this scientific setup, the Vedic culture ensures that every stage of life
has meaning and value for the attainment of spiritual enlightenment. Early in
his life, Kardama Muni performed many years of austerity in preparation for his
forthcoming family life. Later he married Devahuti, and due to their spotless
character and pure desire, the Supreme Lord agreed to become their son.
Though he had God as his son, Kardama Muni still left his family life, strictly
honouring the injunction that one must spend his final days away from home in
the mood of renunciation. Kapiladeva encouraged His father not to deviate from
the scriptures, and He assured him that as the Supreme Lord He would always
be with his father, residing in his heart. Thus, Kardama Muni left his wife and son,
and became a wandering sannyasi, totally dependent on Krishna for his basic
92 necessities in life. Thus, in Kardama Muni we see an ideal example of how the
Vedic life cycle leads to perfection.

In modern society one may not be able to follow this model exactly as prescribed.

03 | S.A.V.E.S | Expanding Entities

That said, the principles of each asrama should be embraced, and one should
make an endeavour to invest time and energy in cultivating those qualities in
an appropriate way. For example, one may not have the privilege of spending
the first 25 years of their life as a brahmacari, but the key principle to embrace
is learning and spiritual self-development. Thus, before one gets married,
one should spend quality time educating themselves and becoming trained
in spiritual culture. When and how to do this is a detail which needs to be
worked out individually. Similarly, older couples may not be able to leave home
completely and embrace the forest life of vanaprasthas, but the principle is to
turn their emphasis towards spiritual cultivation and significantly reduce their
material encumbrance. An appropriate and achievable way to do this can be
arranged in the midst of the modern pressures surrounding us.

Occupations in Life

The Vedic social system also provides a way for each person to engage their
psycho-physical nature in suitable work for individual growth and social stability.
The four broad divisions are:

Brahmanas (Teachers) – those who are drawn towards education, teaching and
providing spiritual guidance. Their qualities: “Peacefulness, self-control, austerity,
purity, tolerance, honesty, knowledge, wisdom and religiousness.” (BG 18.42)

Ksatriyas (Administrators) – those who have capacity for managing, organising

and ensuring upkeep of society. Their qualities: “Heroism, power, determination,
resourcefulness, courage in battle, generosity and leadership.” (BG 18.43)

Vaisyas (Merchants) – those who are suited for business, entrepreneurial

pursuits and providing resources for society. Their qualities: “Farming, cow
protection and business.” (BG 18.44)

Sudras (Labourers) – those who happily serve the other three classes and
provide support for the entire social system on the ground. Their qualities:
“labour and service to others.” (BG 18.44)

If we look at society as a body, then the sudras are the legs, the vaisyas are the
stomach, the ksatriyas are the arms, and the brahmanas are the head. Each
one is critically vital and equally important. Srila Prabhupada explains how
cooperation between the varnas is beneficial for one and all: “The entire social
structure of varna and asrama is a cooperative system meant to uplift all to
the highest platform of spiritual realisation. The brahmanas are intended to be
protected by the ksatriyas, and the ksatriyas also are intended to be enlightened
by the brahmanas. When the brahmanas and ksatriyas cooperate nicely, the
other subordinate divisions, the vaisyas, or mercantile people, and the sudras, or
labourer class, automatically flourish.” (SB 3.22.4)

93
 Varieties of Varnasrama

Original Varnasrama (authentic spiritual society) – this system provides for

material wellbeing and simultaneously cultures spiritual elevation. It is, in
essence, a social structure based on spiritual principles of equality, respect and
selfless service to one another and God. People are placed according to qualities
(guna) and work (karma), and connect their daily activities to a transcendental
goal. The most revered members in this system are those who have fully
developed their spiritual consciousness, and this is possible for everyone. This
system is known as daivi (divine) Varnasrama.

Materialistic Varnasrama (modern-day hereditary caste system) – this system,

prevalent in modern-day India, provides material wellbeing for select groups,
and is founded upon misconceptions and deviations of the original Vedic system.
One’s birth (janma) is taken as the only qualification for stratification, and the
problem of caste brahminism thus arises, where the heads of society are often
unqualified, deviant and exploitative. Although there are some original and
authentic elements of Vedic culture in it, for the most part the members engage
in materialistic religiosity for mundane gains.

Spontaneous Varnasrama (‘default’ materialistic society) – this system indicates

the natural division created by societies which is primarily driven by economic
factors, and not founded upon any spiritual teaching whatsoever. Though
people talk of a classless society, there will be unavoidable division within any
community. Without it, there can be no order or efficiency. When such division
takes place without spiritual supervision, we witness exploitation, corruption,
conflict, huge income gaps, and a general breakdown of society due to sinful
activities (vikarma). This type of social structure distances people from their
spiritual essence.13

Society will always divide itself into categories – each one of us have different
skills and strengths, and society needs each member to engage that uniqueness
in order to function efficiently as one unit. Unfortunately, exploitation of such
stratification has fuelled the artificial attempt of modern culture to annihilate
all division. The real need is to re-establish the original system of appropriate
division founded upon spiritual principles and respect.

Srila Prabhupada writes: “The divisions of varnas and asramas will continue to
exist, either in their original form or in degraded form, but because they are
created by the Lord, the Supreme Personality of Godhead, they cannot be
extinguished. They are like the sun, a creation of God, and therefore will remain.
Either covered by clouds or in a clear sky, the sun will continue to exist. Similarly,
when the varnasrama system becomes degraded, it appears as a hereditary
caste system, but in every society there is an intelligent class of men, a martial
class, a mercantile class and a labourer class. When they are regulated for
cooperation among communities according to the Vedic principles, then there is
peace and spiritual advancement.” (SB 3.21.54)

94
13 This analysis was inspired by Hare Krishna Devi Dasi, “What do we mean by Varnasrama,” Back
to Godhead Magazine, April 2000
03 | S.A.V.E.S | Expanding Entities

95
 S – Sankhya-yoga (25-33)
Lord Kapiladeva instructed His mother, Devahuti, in the science of sankhya-yoga.
This is an ancient philosophical system which analyses the elemental make-up
of the physical universe. It systematically directs one to the root of all existence,
the Supreme Lord, and thus culminates in devotional service - because after
distinguishing spirit from matter, the natural progression is to become detached
from matter and wholeheartedly attached to Krishna. Srila Prabhupada thus
focuses in on the essence of sankhya-yoga, which is pure devotional service
(bhakti-yoga).

Defining Sankhya-yoga 25

Saunaka Rishi requested Suta Goswami to continue the fascinating conversation

between Maitreya and Vidura, in which they recalled the discussions between
Devahuti and Lord Kapila.

Recalling Brahma’s prediction, Devahuti approached Kapiladeva for instruction,

feeling frustrated that her mind and senses had led her into materialistic life.
Kapiladeva proceeded to describe the process of sankhya-yoga and other key
spiritual principles.

Kapiladeva stressed that the mind must be freed from the impurities of the
modes of material nature (gunas) and the false identifications of ‘I’ and ‘mine.’
Only after such purification can one’s mind become strongly attached to the
Lord. Bhakti is the best process for transforming the mind, especially when
practised in the company of saintly people. The association of pure devotees
awakens faith (srddha), attraction (rati) and pure devotion (bhakti). Indeed,
if one becomes attached to such saintly personalities, the doors to liberation
are opened. As one engages in uncontaminated bhakti, various symptoms of
spiritual advancement begin to manifest within the practitioner. Interestingly,
devotion is so valuable that practitioners of any yoga system require some
element of bhakti to be incorporated in order to achieve their respective goals.

Material Nature 26, 27

Kapiladeva then began a technical explanation of the material elements and

energies of the Lord.

Sankhya philosophy helps the living entity cut his knot of attachment to the
temporary world by breaking down the various constituents of material nature
and removing its superficial allure. Although a devotee knows bhakti is supreme,
he utilises such philosophical analysis to fortify his detachment and disinterest in
the objects of material enjoyment.

Kapiladeva explained the union and interaction between the Supreme

enjoyer (purusa), material nature (prakrti) and the living being (jiva). He then
delineated a breakdown of the elements of prakrti, the universal egg and its
96 various coverings, and then described the Universal Form. On a practical level,
Kapiladeva discussed the qualities one should cultivate for spiritual success,
how to intensify one’s spiritual practice and the rarity of liberation and spiritual
perfection.

03 | S.A.V.E.S | Sankhya-yoga
Astanga-yoga 28

Kapiladeva next explained the process of astanga-yoga, which ultimately

leads to meditation on the Lord’s form. He elucidated eight stages of the yoga
practice (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and
samadhi). Going deeper, Kapiladeva offered a beautiful description of the Lord’s
form that one can focus their mind on when practicing meditation (dhyana). He
then described the mindset and perfection of the yogi.

Bhakti-yoga 29

The progressive yogi moves from sankhya towards bhakti. Kapiladeva thus
described various aspects of bhakti-yoga. He detailed how devotional service
can be practised in three modes of material nature. In ignorance (tamas) it is
executed with envy, pride, violence and anger, in passion (rajas) it is executed
with motives for material enjoyment, fame and opulence, and in goodness
(sattva) it is executed out of duty, with a spirit of detachment and for self-
purification. When one in situated in pure devotional service, the mind is
spontaneously attracted to hearing about the Lord, they are free of desire for any
kind of liberation and they transcend the modes and are fixed in complete purity
(vasudeva state).

Kapiladeva also described the vision of an advanced devotee, who sees the Lord
within every living being (jiva), and thus embodies a friendly spirit toward all,
carefully avoiding any offences. Alongside cultivating such vision, a devotee still
exercises discrimination based on gradations of jivas, in order to relate to them
appropriately.

Worldly Entanglement (Samsara) 30, 31, 32

Having described the transcendental systems of spiritual elevation, Kapiladeva

next tackled the harsh realities of life in the material world. Material detachment
and spiritual attachment, after all, go hand-in-hand.

Kapiladeva first depicted the archetype lifestyle of a gross materialist. Everyone

is subject to the destructive influence of time, which strips us of everything and
exposes all objects of pleasure in this world (home, family, wealth, etc.) as fleeting
and temporary. Due to illusion, however, living entities consider themselves
happy and satisfied with petty pleasures, seeing various attachments as valuable
sources of happiness. Such attachments force them to work hard, perform
unlawful actions and struggle on in life, with meagre (if any) reciprocation for
their efforts. Eventually, disease and death catch up with them. After leaving the
body, the Yamadutas escort them to hellish conditions of life where they suffer
incredible torture. It’s not a pretty picture.

After going through the evolutionary cycle, the soul receives a human body
under the supervision of the Supreme Lord, in accordance with his karmic bank 97
balance. The soul is transferred via the semen of the father into the womb of the
 mother and then evolves as an embryo. Struggling in that intense environment
and constantly tormented by the harsh confinement, the baby sincerely prays to
the Lord for help. After birth, the child suffers unavoidable inconveniences which
continue on at every stage of life. Throughout all these miserable experiences,
the powerful attraction between man and woman keeps the conditioned soul
bound in this vicious cycle.

Though it may sound pessimistic and glum, hearing of these struggles with
a sober mind helps one to see the naked reality and develop the strength to
transcend it. Many householders simply engage in ritual religiosity (dharma),
economic development (arta) and sense gratification (kama), and thus never
reach the point of devotional service (bhakti). Although they achieve elevation to
higher planets, they ultimately return to the earthly realm and its concomitant
miseries. The wise, however, function under the principles of duty, detachment
and devotion, and thus attain perfection. This is the perfect path that Kapiladeva
recommends.

Devahuti’s Prayers and Kapila’s Renunciation 33

In reply to Devahuti’s prayers and glorification, Kapiladeva stressed the

practicality and power of devotional service in releasing one from all material
entanglement.

Having fulfilled His mission, Kapiladeva left home. Devahuti dedicated herself
to the path, and became so detached, enlightened, and absorbed, that she
became indifferent to even the most basic bodily necessities. Kapiladeva left
for the northern mountain ranges, while Devahuti achieved liberation and the
perfection of life.

Detached Attachment
“Sankhya philosophy, as is well known, deals with prakrti and purusa. Purusa
is the Supreme Personality of Godhead or anyone who imitates the Supreme
Personality of Godhead as an enjoyer, and prakrti means “nature.” In this
material world, material nature is being exploited by the purusas, or the living
entities. The intricacies in the material world of the relationship of the prakrti
and purusa, or the enjoyed and the enjoyer, is called samsara, or material
entanglement. Devahuti wanted to cut the tree of material entanglement, and
she found the suitable weapon in Kapila Muni. The tree of material existence
is explained in the Fifteenth Chapter of Bhagavad-gita as an asvattha tree
whose root is upwards and whose branches are downwards. It is recommended
there that one has to cut the root of this material existential tree with the ax
of detachment. What is the attachment? The attachment involves prakrti and
purusa. The living entities are trying to lord it over material nature. Since the
conditioned soul takes material nature to be the object of his enjoyment and he
takes the position of the enjoyer, he is therefore called purusa.” (SB 3.25.11)

Monkey Business
98
In times of the past, monkeys would routinely destroy crops in the fields. The
 farmers, non-violent at heart, wanted to employ some way of catching the
monkeys without inflicting permanent injury on them. “After observing these
monkeys and their habits” one wise farmer said. “I’ve discovered a way to catch
them without hurting them.”

To demonstrate, he cut a small hole in a coconut, just big enough so the monkey
could slide its hand in. He then tied the coconut to a tree and put a banana
inside. In practically no time a monkey came and, smelling banana, put his hand
inside the coconut and grabbed his lunch. When he tried to pull his hand out,
however, his clenched fist wouldn’t pass out of the small hole! As the wise farmer
began climbing up the tree, the monkey had a decision to make. Although he
could let go of the banana, withdraw his hand, and jump to safety in the next
tree, he instead opted to hold on tightly and struggle. The monkey was his own
hostage. Though screeching and struggling, the man calmly walked up to the
monkey and captured him. Job done! They hung hundreds of coconuts, filled
them with hundreds of bananas and caught hundreds of monkeys. The moral of
the story: attachment is monkey-business!

On a more serious note, the story is a graphic example of how attachment binds
us to this world. The monkey placed a greater value on the banana than his own
freedom. In the same way, the defect of the conditioned soul is his perpetual
attraction towards temporary sense objects, which not only fail to satisfy his
desires, but simultaneously divert him from the real source of happiness.
Philosophical systems like sankhya break down the principles of matter and
help to awaken a detachment within us. For example, one may see a sumptuous
cake and be immediately drawn to devour it. If we, however, break apart the cake
and view it as its separate ingredients (flour, butter, sugar, etc.), it doesn’t hold
the same attraction. In the same way, sankhya helps one to look at the world
from a more detached and sober perspective by dissecting it into its constituent
elements.

Detach to Attach

Kapiladeva didn’t simply talk of detachment from material nature, but also
explained the path of bhakti and attachment to Krishna as the natural
complement to this. Desires cannot be extinguished, but simply redirected to
their original and natural spiritual source, and one should therefore re-establish
their loving connection with Krishna.

One who is attracted to matter and detached from Krishna is a materialist.

Their philosophy is “eat, drink, be merry and enjoy” and they rarely contemplate
anything else. When one is attracted to matter and attracted to Krishna, they are
a mixed devotee (misra-bhakta). They know their higher goal, but find it difficult
to detach themselves from the temporary pleasures around them. When one
is detached from matter, and also detached from Krishna, they are known as
impersonalists. They see the falsity of this world and have developed a disinterest
in its allurements, but have failed to connect themselves to the positive source
of happiness. Only the pure devotee, detached from matter and attached to
100 Krishna, finds true happiness.
Thus, we see a dual presentation throughout the pages of Srimad-Bhagavatam.
Whether in the stories, the discourses, or Srila Prabhupada’s purports, there is a
constant reminder of the futility of material enjoyment, along with inspirational

03 | S.A.V.E.S | Sankhya-yoga
narrations of the exquisiteness of pure spirituality. Only when we let go of the
material can we fully grasp the spiritual, and this complete theme is seen in
the teachings of Kapiladeva. Just as a university has admission criteria, the
qualification for entering true bhakti is that one has no more faith in material
desires. Practising spiritual life while harbouring material attachments is like
rowing a boat with the anchor down – we’ll simply go around in circles and not
make much progress at all.

Srila Prabhupada explains further: “The whole spiritual process leads to perfect
knowledge of everything material and spiritual, and the results of such perfect
knowledge are that one becomes detached from material affection and
becomes attached to spiritual activities. Becoming detached from material
things does not mean becoming inert altogether, as men with a poor fund of
knowledge think” (SB 1.2.7)

101
102
 103
03 | S.A.V.E.S | Sankhya-yoga
 04
CANTO

Bhakti-yoga elevates one to the highest perfection,

allowing the sincere practitioner to skip other arduous
practices prescribed for one’s purification. It is also
a process which empowers one to skip over the
inevitable obstacles we encounter in life. When Dhruva
and Pracinabarhisat were bewildered about their
future, Narada Muni instructed them in the science of
devotion and helped them to effortlessly skip towards
perfection. Guided by an ideal spiritual leader like
Maharaja Prthu, all his subordinates were able to skip
over difficulties and discover peace and happiness.
On the other hand, Daksa’s ignorance, pride and envy
caused him to offend Siva and mistreat Sati, and thus,
instead of skipping to perfection, he found himself
slipping into degradation.

S .K.I.P
104
Prabhupada: Yes. Yes. We are taking away a person from the illusionary
stage to the real stage of Krishna consciousness.

Dr. Hauser: But it also seems to me that you have, by gaining this
consciousness, you can skip a lot of hard work that it takes in ordinary
analysis or in a group therapy, for example...

Prabhupada: No hard work. It is very easy, very easy. Just like we

recommend this chanting Hare Krishna mantra. Anyone can chant. Even
child can chant.

Hamsaduta: His point is that we..., our processes skip all this work that they
do in an ordinary psychiatric ward or...

Prabhupada: Yes. We ask them to refrain from four prohibitive principles:

no illicit sex, no gambling, no meat-eating, no intoxication. And chant Hare
Krishna. That’s all. Refrain from these prohibitions, and chant Hare Krishna.
And he becomes sane, Krishna conscious. Very easy.

- Srila Prabhupada, Room Conversation, 10th September 1973, Stockholm

S Siva and Sati (1-7)

K Kingly Desires (8-12)
I Ideal Leadership (13-23)
P Pracinabarhi, Pracetas, Puranjana (24-31)

105
 S – Siva and Sati (1-7)
Siva was happily married to Sati, the daughter of Daksa. When Daksa had an
altercation with Siva, his harsh reaction and impulsive words triggered a chain
of unsavoury events. The growing animosity culminated in the suicide of Sati
and decapitation of Daksa. The episode is a striking reminder of the misfortune
that occurs from impulsive, insensitive and offensive behaviour.

Genealogy of Manu’s Daughters 1

From Canto Three (Chapter 21) to Canto Five (Chapter 15), the narrations describe
the lives of Svayambhuva Manu’s children – Devahuti (3.21-4.1), Akuti (4.1), Prasuti
(4.1-4.7), Uttanapada (4.8-4.31) and Priyavrata (5.1-5.15). Canto Four thus focuses on
the fourth generation of progeny originating from Brahma.

Maitreya Rishi continued his narrations of Svayambhuva Manu’s dynasty, now

focusing on the lineages of his daughters.

Svayambhuva Manu’s daughters were all married, and they bore many children.
Akuti married Ruci, and they begot Yajna (an incarnation of the Lord) and
Daksina (a partial incarnation of Laksmidevi). Devahuti married Kardama Muni,
and their nine daughters were married to the sages, who produced many
children through them. One of her daughters, Anasuya, married Atri, and thus
gave birth to Dattatreya, Durvasa and Soma, who were partial manifestations of
Vishnu, Siva and Brahma. Prasuti married Daksa and had sixteen daughters. One
of those was Sati, who married Siva, while another daughter gave birth to the
Nara-Narayana Rishis.

Siva Cursed 2

Hearing that Sati, the daughter of Daksa and Prasuti, had dramatically
terminated her own life, Vidura requested an elaboration. Maitreya thus narrated
the incident over several chapters.

Once, a great sacrifice was organised by the leaders of universal creation, namely
Marici, Daksa and Vasistha. When Daksa entered the arena, everyone stood up
in respect except Lord Brahma and Lord Siva. Brahma, who was his father, did
offer a welcome, but Daksa was aghast that Siva had completely neglected
to acknowledge him. Misunderstanding Siva’s yogic trance as intentional
disrespect, Daksa hurled arrows of insults and criticised his son-in-law’s
character, lifestyle and habits. He cursed Siva to lose his share of the sacrificial
oblations and angrily returned home.

Outraged by Daksa’s behaviour, Nandisvara, one of Siva’s associates, issued three

curses in retaliation. He declared that those who side with Daksa will lose their
transcendental knowledge, that Daksa will receive the head of a goat, and that
hereditary brahmanas, who practise religion simply out of ritual, will perpetually
return to this material world.
106
Infuriated by Nandisvara’s words, Bhrgu, a supporter of Daksa, counter-cursed
the followers of Siva to be diverted from Vedic principles and become atheistic
in their outlook. Witnessing this angry exchange of curses, Siva left the sacrificial
arena in disgust, wanting to avoid any further unrest. Despite the absence of Siva

04 | S.K.I.P | Siva and Sati

and Daksa, the thousand-year sacrifice continued to conclusion.

Sati’s Desire, Decision, Downfall and Death 3, 4

Strained relationships between the two individuals continued, but Brahma

nevertheless appointed Daksa as the chief progenitor (prajapati). Intoxicated
by pride, Daksa performed a series of elaborate sacrifices attended by many
eminent personalities, but purposely neglected to invite or acknowledge Siva.

On one occasion, Daksa’s daughter, Sati, developed a desire to attend the

sacrifice. She approached her husband, Siva, who discouraged her from
attending, foreseeing that Daksa would be neglectful and inimical due to her
connection with him. He repeatedly warned Sati not to go, and predicted that
if she did, the ramifications would be severe. Though confused and unsure, Sati
decided to attend anyway.

At the sacrificial arena, out of fear of Daksa, nobody welcomed Sati except her
mother and sisters. Seeing that her father had ignored Siva in the setup of the
sacrifice (no oblations were offered to him) and had not even welcomed her,
she became furious. Siva’s followers were ready to kill Daksa, but Sati restrained
them. Instead, she criticised Daksa for his pride and enmity, and scolded him for
disrespecting Siva, who even Brahma offers obeisances to. Considering the three
recourses for one who hears blasphemy, she went with the decision to terminate
her life. Thus, through the process of sat-cakra-yoga, Sati departed the world.
Aggrieved to see this, Siva’s followers immediately prepared to kill Daksa, but
seeing the danger, Brighu Muni invoked the demigods to drive them away.

Siva Creates Virabhadra 5

Hearing of Sati’s death, Siva became enraged, plucked one of his hairs, and
created a huge black demon, Virabhadra, to kill Daksa. At the sacrificial arena
everything became eerily dark, a dust storm brewed and a string of bad omens
injected fear into everyone’s heart. Siva’s soldiers then entered and desecrated
the entire sacrificial setup, while Virabhadra mercilessly decapitated Daksa. The
demon offered Daksa’s head in the sacrificial fire, then set the entire arena alight
and returned to Kailash.

Siva Pacified and Daksa Reinstated 6, 7

When the defeated members of the sacrifice approached Brahma, he identified

their offence as the cause of their downfall, and suggested that they immediately
seek forgiveness. Brahma kindly accompanied them to Kailash, where Lord Siva
warmly greeted and honoured them. Brahma glorified Siva, and requested his
compassion upon the conditioned souls, who easily become overpowered by
illusion (maya). He requested Siva to take his share of the sacrifice and revive
the injured participants, including Daksa. This would allow the sacrifice to be
107
completed.
Siva explained that he himself did not take the offences seriously but punished
them for the purpose of correction. He then gave back vitality to those who
were injured, and everyone returned to the sacrificial arena. After following

04 | S.K.I.P | Siva and Sati

Siva’s direction, Daksa’s body was joined to a goat’s head and he came back to
life. Seeing Siva, his heart was cleansed of all envy, he lamented the death of his
daughter and begged pardon for his misbehaviour.

Siva was pacified, the sacrifice resumed, and when Daksa offered clarified butter
into the fire, Lord Vishnu appeared in His Narayana form. Everyone offered
obeisances and prayers to the Lord, who explained the philosophy of oneness
and difference between the Lord and the demigods / living entities. Maitreya
finally explained how Sati had been reborn as Parvati, the daughter of Menaka
(wife of the Himalayas), and would remarry Siva.

Bankruptcy
“Actually we can see that lust, anger and passion make a
man crazy, even though he be as great as Daksa. The very
name Daksa suggests that he was expert in all material
activities, but still, because of his aversion towards such
a saintly personality as Siva, he was attacked by these
three enemies - anger, lust and passion. Lord Chaitanya,
therefore, advised that one be very careful not to offend
Vaisnavas. He compared offenses toward a Vaisnava to
a mad elephant. As a mad elephant can do anything
horrible, so when a person offends a Vaisnava he can perform any abominable
action.” (SB 4.2.19)

We can lose spiritual wealth in a variety of ways. On a philosophical level, doubts

may cause a drop in determination, and in more severe cases a deviation from
the path. On a practical level, inattention can stunt our growth and trigger
struggles with enthusiasm and inspiration. On a relational level, we have to
be very careful how we interact with the holy name (nama), the holy places
(dhama), our roles of responsibility (seva) and other devotees (sadhus). In each
of these categories, there is the potential of causing offence, which is considered
an acute threat to our spiritual life. Within the categories of offence, those
committed towards another devotee (Vaisnava aparadha) are deemed the most
serious.

Daksa made the great mistake of offending Siva. When one is favoured by the
saintly devotees, then they skip towards perfection, but when those saintly souls
are displeased, one will slip into degradation. The Srimad-Bhagavatam reminds
us that “When a person mistreats great souls, his life span, opulence, reputation,
religion, possessions and good fortune are all destroyed.” (SB 10.4.46)

Get Rich Quick

Once, I met an 82-year-old retired banker. We conversed about his life journey,
the ups and downs, the twists and turns, and the pearls of wisdom that he had 109
acquired in the process. The conversation came to the topic of money. He looked
 at me and exclaimed, “After all these years I have found the sure way to become
rich!” Intrigued, I gave him my full attention. “Most people think that you have
to earn a lot of money to become rich” he said, “but actually they’ve got it all
wrong!” “So what’s the secret?” I eagerly enquired. “The secret is not to earn
lots of money, but just be downright sure you don’t spend any of it!” Interesting
perspective indeed! While financial investors may dispute his miserly mentality, I
instead reflected on the spiritual significance of his words.

From one spiritual perspective his statement was insightful. On our life journey
we gather so much spiritual wealth and credit through our daily practices,
study of wisdom, service to others and acts of worship. When we live around
spiritual people and associate within a devotional community it’s inevitable that
we are regularly drawn into spiritually rewarding acts. We earn considerable
spiritual credit often without even being aware of it. Unfortunately, we may be
unknowingly squandering that wealth through our negligence and insensitivity
in other areas. If we are critical and judgmental, speak harshly and fail in our
consideration of others, or fall prey to carnal desires and material temptations,
we end up ‘spending’ our wealth and stunting our spiritual growth. Thus, by
following the basic spiritual practices and remaining conscious and alert to avoid
impulsive, insensitive and offensive acts, we can become spiritually rich very
quickly.

So what are the offences towards other devotees that we have to be mindful of?

Internal Offences – these are the negative and unfavourable thoughts we may
habour against others. We may neither express nor act on them, and they don’t
yield any reaction per se, but are nevertheless dangerous because they are often
the beginning of bigger things. Lingering thoughts tend to manifest in words
and action.

Unknowing Offences – these are offensive acts which manifest without one
intending to, and which one is completely oblivious to. Someone is offended by
us and we don’t even know. Such offences go unseen from our perspective, but
the fact that others have been affected, means there will be a reaction in our life.

Inadvertent Offences – sometimes we act in ways where we inadvertently

offend someone. Seeing their disapproval, we can always seek clarity and
forgiveness, and in this way resolve any issues before they manifest into
something bigger. A devotee is always ready to take the humble position and
apologise when necessary.

Deliberate Offences – these are the most severe of all, where we intentionally
speak or act in a way which causes others to become agitated or disturbed. Such
transgression is the polar opposite to what Krishna explains when He says that “A
devotee is he by whom nobody is put into difficulty” (BG 12.15).

Though we can always justify our acts and argue that others are being
unreasonable, a devotee is extra careful when it comes to offences, knowing
110 that any misjudgment can be critically dangerous. If we see each one of
these offences, though they vary in severity, they all have their root in a lack of
sensitivity. In spiritual life, as we attempt to make the shift from selfishness to
selflessness, one key quality required in the transition phase is sensitivity. While
we still function in the world with the mentality that we are at the centre, the

04 | S.K.I.P | Siva and Sati

potential for offence will be very high. As we learn to be more sensitive to the
needs, feelings and wellbeing of others, we not only guard ourselves against
offence, but begin to experience much more satisfying relationships.

Mediate Before You Meditate

We may regularly hear about the spiritual dangers of displeasing others, but
when it comes to mediating relationships and having good interactions we
often, seemingly against our will, fall prey to substandard behaviour. Human
relationships are riddled with the potential of quarrel and conflict. It’s a symptom
of the age. But that’s not a problem per se, since every disagreement is also
pregnant with positive potential. Differences of opinion can bring enlightenment,
transformation, wisdom and growth – they can also be the cause of anger,
frustration, resentment, and fall-out. Developing progressive responses in
argumentative situations is absolutely vital. Here are some tips:

Tolerance – the first moments of a conflict situation can determine the entire
conversation. Be tolerant and patient. The art of conversation is not only to say
the right thing at the right time but to leave unsaid the wrong thing at the
tempting moment. Adopting an adversarial approach erects barriers which
blocks the meeting of hearts. Daksa didn’t pause to consider why Siva had not
stood up to receive him, and without proper deliberation and clarification, with
burning eyes of anger, he began to hurl critical words towards his son-in-law.

Circumstance – beyond the perceived irrationality of actions and words, try

to understand why someone is doing what they do. Then you hold the key
to progress. In interpersonal relations the golden rule is this: seek first to
understand, then to be understood. To do that you have to listen and explore
with an open heart and open mind. Daksa considered that since Siva was his
son-in-law, he should show more respect. From another perspective he failed
to see that Siva is also a principle demigod, he is the topmost Vaisnava, and to
honour someone means to honour the Supersoul within them, which Siva was
already doing. Daksa, however, failed to contextualise Siva’s behaviour.

Acceptance – we may consider that sometimes there may not be a right or

wrong answer. Conflict comes from difference, but diversity is not necessarily
bad. Fear of difference is fear of life itself. By accepting that we’re all individuals,
with individual perspectives, we can more fully appreciate that conflict is often a
case of different ‘angles of vision’ illuminating the same truth. Once Daksa began
his offensive behaviour, he couldn’t find the inner strength to withdraw and
became entangled in a battle of cursing and counter-cursing. Siva, on the other
hand, immediately left the arena, and encouraged Sati to accept the situation
too.

Importance – keep disagreements in perspective and calmly evaluate their

importance. We can question whether the tenacious pursuance and resolution of 111
a conflict is absolutely necessary. Many issues can easily be dropped or ignored,
 but often our emotional involvement keeps us doggedly fighting till the last
breath. The so-called offence was actually very minor and Siva had in numerous
other ways shown respect for his father-in-law. Daksa, however, inflated this
minor incident, overly elevated its importance, and thus became unnecessarily
angry.

Transcendence – we love to prove ourselves, but the spiritual principle is to

transcend right and wrong. The real aim of an argument or discussion should
not be victory, but progress. If a concession of ‘defeat’ improves our relationships,
helps us develop character, and opens up opportunities for progressive solutions,
then where is the loss? We shouldn’t hesitate to back down if it genuinely helps
to move forward. Daksa finally accepted his mistake, and begged pardon from
Siva, who willingly accepted the apology. As they connected through humility,
the sacrifice commenced and everything was resolved.

Conflict and unsavoury confrontation can disturb our mental state and make
spiritual practice incredibly difficult. Learning to mediate our conflicts can help
us to meditate in peace.

112
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113
 K – Kingly Desires (8-12)
After being hurtfully dishonoured, Dhruva, who was a mere lad, developed the
kingly desire to have dominion over a region greater than his great-grandfather
(Brahma). His unbreakable determination in achieving his ambitions rendered
him an outright success. Ironically, in his maturity, Dhruva realised that the
greatest kingdom is the spiritual kingdom, and the most exalted position is to
blissfully reside there as an eternal servant of the Lord.

Dhruva’s Kingly Desire 8

Maitreya Rishi next narrated the details of Uttanapada’s lineage, a history that
would span the rest of Canto Four.

Uttanapada had two queens, Suniti and Suruci, of which his favourite was the
latter. Once, when Uttama, the son of Suruci, was playing on his father’s lap,
Dhruva also tried to climb on but the King neglected him. Suruci rebuked
Dhruva with harsh words, telling him he could not approach his father with such
intimacy since he was not born from her. She told him that if he wanted such a
privilege, he would have to undergo severe austerities and take birth from her
womb.

Feeling pained, Dhruva approached his mother, Suniti, who humbly conceded
that Suruci was correct. She advised him that the only recourse was to leave
home and focus his mind on the Lord’s lotus feet. Dhruva left immediately
and soon encountered the great sage, Narada Muni. Wanting to test his
determination, Narada discouraged the young Dhruva from practising austerity,
explaining how arduous and painstaking it would be. The adamant boy flatly
refused to follow such counsel, and expressed his aspiration to rule a magnificent
kingdom greater than that of his forefathers. Narada thus instructed him to
engage in devotional service on the banks of the Yamuna (Madhuvana), and gave
him the mantra “om namo bhagavate vasudevaya” to chant.

Back in the palace, Uttanapada felt regretful about the neglect he displayed
towards Dhruva. He frankly admitted that material attachments had clouded his
good discrimination. Narada assured him that Dhruva would soon be successful,
being under the protection of the Lord, but Uttanapada nevertheless lost all
interest in kingly affairs and became overwhelmed by thoughts of his son.

In Madhuvana, Dhruva began his arduous practice. His fasting became

increasingly austere and the intensity of his meditation created reverberations
around the universe, causing the demigods to petition the Lord for protection.
The Lord reassured them that everything would soon be resolved.

Dhruva’s Reward 9

The Lord (Prisnigarbha), riding on Garuda, arrived in the forest. Dhruva’s

meditation broke, but when he opened his eyes he saw the beautiful Lord in
114 front of him and immediately offered obeisances. Overwhelmed, Dhruva felt
incapable of offering appropriate glorification, but after being touched by
the Lord’s conchshell he became divinely inspired and prayed eloquently. He
admitted the foolishness of seeking material benefit from the Lord and instead
wished for the perpetual company of sincere devotees.

04 | S.K.I.P | Kingly Desires

The Lord understood Dhruva’s kingly desire and awarded him rulership over
the kingdom for 36,000 years, ownership of the Polestar (Dhruvaloka) which
exists beyond the partial cosmic devastation, and liberation after the complete
devastation. Though generously rewarded by the Lord, Dhruva lamented
the material desires he had harboured. With shame, regret and remorse he
repeatedly scolded himself for seeking such superficial, temporary benefits.

Dhruva eventually returned to the kingdom, where King Uttanapada eagerly

welcomed him with overwhelming love. Dhruva offered heartfelt respect to
both mothers and happily greeted his brother, Uttama. Suruci glorified him and
Suniti was relieved to have her son back. Seeing his maturity and popularity,
Uttanapada enthroned Dhruva as the King, renounced the world, and entered
the forest to embrace a life of renunciation.

Dhruva’s Fight 10, 11

After Dhruva married two wives, his brother and step-mother both passed away.
When Dhruva discovered that Uttama had been killed by the Yaksas, he angrily
set out to attack them and gain revenge. A great battle ensued, and when
Dhruva was on the brink of victory, the Yaksas conjured up a dust storm with
their mystic power. Assisted by the sages, Dhruva later recovered and annihilated
them all.

Seeing his excessive aggression, Dhruva’s grandfather, Svayambhuva Manu,

reminded him that the Lord becomes very satisfied when the devotee greets
other people with tolerance, mercy, friendship and equality. Manu condemned
Dhruva’s violent approach. He clearly explained that the Yaksas did not kill
Uttama, but rather it was the Lord’s hand which is behind everything. Though
Dhruva was temporarily afflicted by the material bodily conception, Manu praised
the young boy for his wonderful acts of austerity and encouraged him to take full
shelter of the Lord.

Dhruva’s Perfection 12

Dhruva’s anger subsided and Kuvera, the treasurer of the demigods, instructed
him. As a result, Dhruva ruled with great saintliness and satisfied all his citizens.
After ruling for 36,000 years, he enthroned his son, renounced everything and
went to Badarikasrama. In that sanctified atmosphere, with perfect mind and
sense control, Dhruva became completely focused on the Lord. His intense
devotion triggered uncontrollable symptoms of ecstasy.

While thus absorbed, two effulgent messengers of the Lord (Vishnudutas)

named Nanda and Sunanda arrived. They had come to take Dhruva back to
Godhead, and invited him to board their transcendental carrier. After offering
respects to the sages and airplane itself, he prepared to embark. Just then, death
115
personified suddenly appeared, but Dhruva effortlessly stepped on his head and
thus boarded the plane. When he enquired about his mother, Suniti, not wanting
to leave her behind, the Vishnudutas reassured him that she was departing in
another plane. Eventually, Dhruva reached his very own planet, Dhruvaloka.

04 | S.K.I.P | Kingly Desires

Determination
“It is our duty to remember always that in comparison to Dhruva Maharaja we
are insignificant. We cannot do anything like what Dhruva Maharaja did for
self-realisation because we are absolutely incompetent to execute such service.
But by Lord Chaitanya’s mercy we have been given all concessions possible for
this age, so at least we should always remember that neglect of our prescribed
duties in devotional service will not make us successful in the mission we have
undertaken. It is our duty to follow in the footsteps of Dhruva Maharaja, for
he was very determined. We should also be determined to finish our duties in
executing devotional service in this life; we should not wait for another life to
finish our job.” (SB 4.8.72)

Dhruva’s determination stands out as the shining quality behind his life success.
When he left home for the forest in search of God, some people he met on the
way tried to persuade him to turn back. He could have given up, but he didn’t.
As he began his search he was unsure of what he was looking for, who he would
meet and what would happen. He could have given up, but he didn’t. After
meeting Narada Muni, he was told to engage in rigorous spiritual discipline, all
alone in a jungle of ferocious animals. He could have given up, but he didn’t.
The lesson from Dhruva Maharaja’s life is loud and clear: the quality of our
determination, determines the quality of our life.

Though his initial motivation was material, he was guided to look for it in the
right place, and then embraced all the risk and discomfort that the discipline
demanded. When he finally achieved the audience of Vishnu he expressed a
spontaneous prayer which devotees repeat to this day: “O my Lord, because
I was seeking an opulent material position, I was performing severe types of
penance and austerity. Now I have gotten You, who are very difficult for the
great demigods, saintly persons and kings to attain. I was searching after a
piece of glass, but instead I have found a most valuable jewel. Therefore I am so
satisfied that I do not wish to ask any benediction from You.” (CC Madhya 22.42)

Take a Risk

In the Chaitanya Mangala, Locana Dasa Thakura describes how various

demigods, fearful of losing their positions, came to tempt Dhruva away from
his arduous practice. One demigod shouted in his ear, “Dhruva, have you come
here to die?” Another told him, “Dhruva, your father died.” One demigod said,
“Dhruva, look, a poisonous snake is coming to bite and kill you.” Another said,
“Dhruva, your mother died.” One said, “Dhruva, quickly run away from here. A
raging forest fire is rapidly approaching, and soon you’ll burn to death.” None of
these threats could divert the determined Dhruva.

Throughout history, we see how distinguished saints pushed the barriers of their 117
comfort zone, embraced uncertainty and voluntarily accepted highly precarious
 situations in pursuit of their cherished purpose. It spurred their dependence
upon the will of providence. Token religious faith is commendable, but life
becomes dynamically more exciting when we experience the mystery and
wonder of divine intervention. Selfless sacrifices, exceptional endeavours and
the willingness to take a risk are the drivers behind such experiences. How can
we connect with the hand of God if we don’t have the courage to let go of the
chronic desire for comfort and security?

It’s easy to gravitate towards the ‘safe options’ in life. Don’t do anything drastic,
tread the path of least resistance and keep things safe and simple. The world
has its preconceived notions – what’s acceptable and what’s not – and we just
fit right in. The fear of embarrassment, failure and public opinion is too much,
and thus plagued by the disease of conformity, we continually confine and limit
ourselves. Yet a comfortable life is itself a hazardous disease. With it comes the
danger of mechanical, ritualistic, mediocre and stagnated spirituality. In the
name of caution, we sell ourselves short.

Dhruva Maharaja broke free and took a risk, and we should be ready to do
the same. Life on the margin keeps things fresh. Our teachers don’t suggest
anything whimsical or needless, but risks that are grounded in a sincere desire to
better ourselves and better serve humanity. Such risks will always receive divine
back-up and generate internal growth. As Mark Twain once said: “Twenty years
from now you will be more disappointed by the things you didn’t do than by the
ones you did. So throw off the bowlines, sail away from the safe harbour, catch
the trade winds in your sails. Explore. Dream. Discover.”

External Support and Internal Mindset

The Srimad-Bhagavatam, through its various stories, demonstrates that a range

of external supports can bolster one’s determination in the spiritual journey.
Firstly, one should be philosophically convinced and have a strong ‘why.’ When
we intellectually understand the purpose behind what we’re doing, we’re
much more likely to dedicate ourselves to it and remain unfazed in the face of
inevitable obstacles. Secondly, one should surround themselves with strong
association. The determination and sincerity of others is contagious, and helps
to carry us, especially when we are lagging. Finally, we just have to do it – dive
in! When we practically reach out to the Lord, we’ll feel that transcendental
reciprocation, which inspires us to reach out further.

Rupa Goswami also outlines an internal mindset for success. The cardinal
principles that he highlights in Upadesamrita, are enthusiasm (utsaha)
and patience (dhairyat). If we have patience without enthusiasm, we won’t
experience any progression in our journey. If we have enthusiasm but not
patience, we can’t sustain the practice required for more elevated spiritual
states. Thus, both elements need to be factored in. In addition, Rupa Goswami
outlines determination (niscayat), observing regulative practices (tat-tat-karma-
pravartanat), giving up unfavourable association (sanga-tyagat) and following
saintly persons (sato vrtteh), as key principles for the successful execution of
118 devotional service.
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119
 I – Ideal Leadership (13-23)
King Anga was an ideal leader, a spotless and saintly King. His son, Vena,
unfortunately turned out to be the polar opposite. When the cruel boy abused
his position, harassed the citizens and was egotistically absorbed in his own
selfish agenda, the sages unhesitatingly killed him. From Vena’s body, however,
came King Prthu, who shined forth as the emblem of ideal leadership. Prthu
was divinely empowered (saktyavesa-avatara) with the potency to rule and
protect the citizens (palana-sakti).

Anga’s Detachment 13

Maitreya Rishi described the descendants of Dhruva and eventually came to King
Anga. Vidura was astonished to hear about the dramatic events surrounding the
King’s life, and Maitreya thus elaborated further.

King Anga had no sons, but after offering suitable worship, he received a mystical
pot of rice boiled in milk (payasa). When his wife accepted it, she became
pregnant and gave birth to a son named Vena. The boy turned out to be cruel
and senseless, but the King saw it as a benediction - a good son creates bonds
of affection, whereas a bad son naturally helps one detach themselves from
material affairs. Thus, Anga renounced his family life and left for the forest. The
citizens desperately searched for him, but he was nowhere to be found, and they
were thus plunged into despair.

Vena Killed 14

The sages feared that thieves and rogues would run rampant in the absence
of a monarch, and thus, despite the protests of the ministers, they installed
Vena as the king. After being enthroned, the power lent to Vena amplified the
arrogance and pride within him, such that he insulted great personalities and
stopped all religious sacrifices. The sages tried to correct the King with pleasing
words, encouraging him to honour religious principles and accrue the benefits of
righteous ruling, but Vena rejected their proposals outright.

When he declared himself supreme, the outraged sages saw no other recourse
and killed him by the power of their words. Feeling distraught at the death of her
son, Sunitha decided to preserve Vena’s body.

Prthu’s Appearance 14, 15, 16

The sages were now faced with the same problem – an uprising of thieves and
the precarious situation of a world with no ruler. Desiring the appearance of
a suitable king, the sages churned Vena’s thighs. A humble dwarf-like entity
named Bahuka appeared, who assumed all of Vena’s sinful activities.

Having separated the impure portion of Vena, the sages proceeded to

churn his two arms, and a male and female duly appeared. The male was a
120 saktyavesa-avatara (Prthu), and the female was a plenary expansion of the
Goddess of Fortune (Arci). Maharaja Prthu, who would become the emblem of
ideal leadership, had appeared to protect the citizens, and was subsequently
coronated. The demigods presented him with wonderful gifts and the assembly
glorified him with choice poetry. Hearing himself being praised, Prthu humbly

04 | S.K.I.P | Ideal Leadership

submitted that he had not yet displayed such character and was concerned their
words don’t go in vain.

Despite Prthu’s humble protests, the bards continued to commend his saintly
character and leadership qualities, knowing him to be a specially empowered
incarnation of the Lord. They thus predicted the prosperity and happiness that
his reign would bring.

Prthu and Mother Earth 17, 18

After Prthu was enthroned there was a scarcity of food grains and the starving
citizens pleaded for help. When Prthu discovered that Mother Earth was not
producing sufficient grains, he angrily set out to chastise her. Mother Earth took
the form of a cow and fled, begging Prthu to spare her and offering a variety of
arguments to convince him.

Prthu angrily countered her arguments, explaining that since she had disobeyed
his orders, death was the fitting punishment. Mother Earth then surrendered
herself and submitted an appeal. She explained that the insufficient supply of
grains was caused by the consumption of non-devotees and the fact that nobody
was maintaining her.

At her request, Prthu transformed Svayambhuva Manu into a calf, after whom
many great personalities also became calves. They all received gifts from Mother
Earth, and Prthu then decided to flatten the earth. He expertly structured the
cities and villages, demonstrating great care and concern for his dependents.

Prthu’s Horse Sacrifices 19, 20

When Prthu initiated one hundred horse sacrifices to reaffirm his unrivalled
sovereignty, Indra invariably felt threatened. Afflicted with envy, Indra disguised
himself as a renunciate and deviously stole the final horse in the sacrifice. Atri
Muni informed Prthu’s son, who chased Indra with a plan to kill him. When he
saw Indra in the garb of a sannyasi, however, he refrained from attacking. Atri
again ordered Prthu’s son to pursue Indra and kill him. Seeing Prthu’s son for
the second time, the frightened Indra abandoned his dress as well as the horse.
Prthu’s son, who duly received the name Vijitasva, thus brought the hundredth
horse back.

Indra decided to steal the horse again, and Vijitasva chased him for the third
time. Seeing Indra as a sannyasi, Vijitasva again hesitated to kill him. Spurred
on by Atri Muni, Vijitasva did indeed pursue Indra, who eventually gave up his
false garb and the hundredth horse. Having discredited the sannyasa dress,
Prthu set out to kill Indra, while the priests suggested to kill him in the sacrificial
altar. Brahma reassured Prthu that his completion of the 100 horse sacrifces was
unnecessary. Instead, he reminded Prthu of the purpose of his appearance and
121
urged him to reinstate dharma.
Satisfied with Prthu’s sacrifice, Vishnu appeared on the scene and told the King
to forgive Indra, saying that as a devotee, Prthu should not be affected by such
worldly intrigues. Vishnu instructed Prthu in the ideal qualities of a king, and how

04 | S.K.I.P | Ideal Leadership

he should rule the kingdom for the prosperity of all citizens. With deep gratitude,
Prthu offered beautiful prayers to the Lord.

Ideal Leadership 21

When Prthu returned to the kingdom after the sacrifice, the citizens offered him
a grand welcome. Prthu humbly accepted their service but was actually more
concerned about serving them. The best leaders are servants at heart.

Once, Prthu initiated a great sacrifice which attracted an august and

diverse assembly. He publicly declared his commitment to rule, protect and
appropriately engage the citizens according to the system of Varnasrama.
He sincerely encouraged everyone to give up material desires, fully embrace
devotional service to the Supreme Lord, and serve the brahmanas and Vaisnavas.
Prthu thus demonstrated how a real son is a putra, meaning ‘one who delivers
the parents from hell.’ Just as Prahlada delivered the demoniac Hiranyakasipu,
Prthu delivered the demoniac Vena.

Prthu’s Perfection 22, 23

When the Four Kumaras arrived in the kingdom, Prthu enthusiastically

welcomed them, offered respects and appreciated the golden opportunity to
serve them. The arrival of saintly persons is a rare benediction for householders.
When Prthu enquired about the fate of those who are materially entangled, a
wonderful discussion ensued in which the Kumaras contrasted the nature of
material and spiritual attachment.

Prthu displayed glorious leadership, and Maitreya described his outstanding

qualities using a variety of outstanding metaphors. As Maharaja Prthu aged,
he divided his wealth, entrusted the kingdom to his sons and left for the forest
to perform severe austerity. He controlled his mind and senses through steady
devotional service, renounced all material desires and gained a meditation of the
Lord within (paramatma realisation). In the final stages of his life, Prthu raised
his life airs by his yogic power and left the body in a glorious manner. Arci, who
had followed her husband to the forest, displayed her remarkable chastity. She
arranged his funeral pyre, set it alight and then personally entered it without any
hesitation.

Leadership
“The citizens declared that through being under the protection of Maharaja
Prthu, they were directly under the protection of the Supreme Personality of
Godhead. This understanding is the proper situation of social steadiness within
this material world. Since it is stated in the Vedas that the Supreme Personality
of Godhead is the maintainer and leader of all living entities, the king or the
executive head of the government must be a representative of the Supreme 123
Person. Then he can claim honour exactly like the Lord’s. How a king or leader of
 society can become the representative of the Supreme Personality of Godhead
is also indicated in this verse by the statement that because Prthu Maharaja
was preaching the supremacy and the glories of the Supreme Personality
of Godhead, Vishnu, he was therefore a proper representative of the Lord. To
remain under the jurisdiction or administration of such a king or leader is the
perfect status for human society.” (SB 4.21.49)

In the Bhagavad-gita, Krishna famously says that “Whatever actions a great man
performs, and whatever standards he sets by his exemplary acts, all the world
pursues” (BG 3.21). Good leaders are essential for progressive civilisation. In this
instructive section of Srimad-Bhagavatam, we find a series of metaphors being
used to describe the qualities of Maharaja Prthu. They provide a profound insight
into the content of character needed to powerfully and progressively lead people.

The following verse outlines three fundamental qualities that every leader must
embody: “Just as rainfall satisfies everyone’s desires, Maharaja Prthu used to
satisfy everyone. He was like the sea in that no one could understand his depths,
and he was like Meru, the king of hills, in the fixity of his purpose.” (SB 4.22.58)

Selfless

Real leaders are not in it for themselves. John Hume once commented: “I never
thought in terms of being a leader. I thought very simply in terms of helping
people.” By their decisions, actions and words, powerful leaders inspire others
to dream more, learn more, do more and become more. Embodying true
selflessness, such leaders are uninterested in personal fame and selfish gain, but
are instead completely focused on bringing out the best in others. In modern
terminology they call this servant-leadership.

Selfless leaders are attractive. Since they are constantly meditating on serving
others, people are magnetically drawn towards them. When leaders are
preoccupied with selfish thoughts and personal agendas, people are repelled.
Bhaktisiddhanta Saraswati Thakura once commented that spiritual institutions
are a “necessary evil.” When there is organisation, facilities, structure and
support, so much can be done to proliferate spirituality. There is, unfortunately,
always a danger that materialistic mindsets and competition for power and
prestige can creep in. Selfless leaders inspire people to become selfless followers,
and as that culture perpetuates, it generates incredible vibrancy. But where
leaders are selfish and exploitative, followers will naturally lose faith, trust and
confidence, and will also start ‘looking out for themselves.’ Such a situation
creates scepticism, stagnation and chaos in any group.

Spiritual

Leaders must have spiritual depth. We read how Lord Rama, famed for his
ideal reign, would often be seen speaking to sages in the seclusion of the deep
forest, drawing spiritual inspiration and counsel for his progressive rulership.
The powerful leaders eulogized in Srimad-Bhagavatam were known as raja-
124 rsis, or saintly kings. They were deeply connected to the divine and learned in
the philosophy of the soul. They understood the profound purpose of life and
conducted their administration with the bigger picture in mind. They guided
their followers to succeed on a material level and simultaneously find their
spiritual essence.

04 | S.K.I.P | Ideal Leadership

Spiritual leaders see themselves as instruments of God. When Srila Prabhupada
was struggling alone in New York, a man named Mr Reuben questioned him
on his purpose. Prabhupada explained that he had come to begin a worldwide
mission to spread God consciousness. “I am not alone” Prabhupada reassured
him, “There are books, temples, devotees – only time separates us from them.”
Equipped with the instruction of his guru and the prophecy of the Lord, Srila
Prabhupada chalked out a vision to manifest what was ultimately the will of
providence.

Strong

While in leadership, one must have resilience. Often we will try our best, but it
won’t be good enough. A devotee once complained to Srila Prabhupada – “If the
management was perfect then nobody would leave.” Prabhupada responded:
“But we all left the spiritual world!” Leaders must have strength – the willingness
to make bold decisions, maintain clarity under pressure, show courage in
daunting situations and lead from the front. In India, ksatriya kings are still called
singh, which means ‘lion.’

We should note that strong doesn’t mean insensitive. Lord Rama, for example,
employed spies who would tour the country to gauge how people felt about
him. Based on the feedback He would introspect and try to improve His rule.
Nowadays, modern leaders have spies to protect their position, power and
prestige. Strength needs to be tempered with morality – knowing the difference
between right and wrong, being sensitive to human feelings and showing
maturity and consideration of the ramifications of each decision.

125
126
P – Pracinabarhisat, Pracetas and
Puranjana (24-31)

04 | S.K.I.P | Pracinabarhisat, Pracetas and Puranjana

Maharaja Pracinabarhisat appeared in the lineage of Prthu. While his sons, the
Pracetas, were performing austerities in the water, he was busily engaged in
mundane, material affairs. Narada Muni appeared on the scene and spiritually
enlightened him through an allegory involving a character named Puranjana
(the soul), who resides within the city of nine gates (the body). The powerful story
instigated a profound existential awakening within the King, who realised how
materially entrenched he had become.

Pracetas Hear Rudra-Gita 24

Maitreya continued by discussing the descendants in the family of Prthu. When

he came to Pracinabarhisat and his ten sons, the Pracetas, he paused to narrate
more.

When requested by their father to procreate, the Pracetas first went to practice
austerities for 10,000 years in the water. En route, they met Lord Siva who taught
them a series of beautiful prayers known as the Rudra-gita. In these prayers, one
first offers respects to the four expansions of Vishnu and the presiding deities of
various elements, after which the Lord’s glorious form is described, along with
the super-excellence of bhakti.

Siva was taught this prayer by Lord Brahma, and he encouraged the Pracetas to
attentively recite it with great devotion.

Puranjana Story 25, 26, 27, 28

While performing their austerities, the Pracetas happily recited the prayers.
Meanwhile, their father, King Pracinabarhisat, was engrossed in materialistic
endeavours and oblivious to the spiritual dimension of life. The itinerant preacher,
Narada Muni, arrived on the scene and resolved to philosophically enlighten the
King through the allegorical story of Puranjana.

Long ago, a King named Puranjana was looking for a suitable place to fulfil his
desires, when he chanced upon a beautiful city which had nine gates and all the
necessary facilities. This, he thought, was the ideal place. Accompanied by his
friend, Avijnata, he entered that city, and later became attracted by Puranjani, a
woman who had ten servants. After marriage, she faithfully arranged varieties of
material pleasures in the city for one hundred years, during which time the King
became completely henpecked.

Explanation: Wandering in the material world, the spirit soul (Puranjana)

accepts a material body (city of nine gates). Though accompanied by the
Supersoul (Avijnata), his attention is attracted by mundane religiosity and
sense gratification (Puranjani). He thus wastes his valuable years in temporary
pleasures that amount to nothing.
127
Once, Puranjana abandoned his wife and went on a hunting excursion,
 indiscriminately killing many innocent animals on his journey. Hungry and
thirsty, he eagerly returned to the palace, only to find the Queen lying on the
ground looking depressed and emaciated. He regretted leaving her and sought
forgiveness for his nefarious activities. Being pacified, the Queen regained her
luster and enjoyed sexual union with him. The King begot 1,100 sons and 110
daughters, who were duly married and had their own children, and thus the city
became populated. Puranjana became tormented by family demands and was
plundered as a result of his attachments.

Explanation: Sometimes, one gives up his religiosity and intelligence

(abandoning Puranjani), and hedonistically runs after the opposite sex (hunting
animals). Frustrated by such whimsical attempts for pleasure, one returns,
repents, and regains their good sense. They again adopt a pious life, but remain
absorbed in material pursuits (sexual union with Puranjani). The activities of
such bewildered souls produce a network of karmic reactions which bind them
to the material world (expanding family of Puranjana).

Some years later, when King Chandavega and his soldiers attacked, a five-
hooded snake attempted to defend the city. Puranjana, himself absorbed in
sense gratification, paid little attention to the attack, while the serpent was
becoming weaker and weaker. Kalakanya was Chandavega’s daughter, and she
was renowned for discretely attacking people. She entered the city with her
associates and embraced Puranjana, while her other associates wreaked havoc.
When the situation deteriorated, the city was set ablaze and the King was forced
to leave, embroiled in thoughts of his family and wife. After leaving the city,
Puranjana was tormented by all the animals that he had mercilessly killed earlier
in his life.

Explanation: The body is eventually attacked by time (Chandavega) and our

life energy (five-hooded snake) is depleted. Being preoccupied with material
endeavours, old age eventually arrives (Kalakanya), almost imperceptibly, along
with diseases, fear and ill-fate. The body gradually dwindles and thus becomes
uninhabitable (city is set ablaze), and the soul is forced to leave, absorbed in
thoughts of various attachments and desires (worry for family and dependents).
Moving to the next chapter of existence, the soul is subjected to a series of
karmic reactions for his misdeeds (attack of animals).

Because he remembered his wife, Puranjana went on to become the daughter of

King Vidarbha (Vaidarbhi), and was married to Malayadhvaja. After Vaidarbhi gave
birth to children, Malayadhvaja retired from household life and dedicated himself
to spiritual pursuits. Vaidarbhi followed him, and when he died, she arranged his
funeral pyre and prepared to enter the fire. Just then, an old brahmana friend of
Puranjana came and questioned her. He said that they were old friends, but she
had forgotten him, having engaged in the illusory relationships and activities of
this world.

Explanation: If one is fortunate, they receive the seed of bhakti from a spiritual
master (Malayadhvaja) and this gives rise to the practice of devotional service
128 (birth of children). Those practices of bhakti expand unlimitedly (further
 children), and when one is mature, the spiritual master retires (Malayadhvaja
renounces). The disciple always follows in the footsteps of the spiritual master,
and is constantly absorbed in the fire of following his instructions. The Lord (old
brahmana friend) appears before such a dedicated devotee and enlightens him
with the knowledge necessary to return to the spiritual world.

Narada thus concluded the allegorical story.

Pracinabarhisat Attains Perfection 29

Pracinabarhisat humbly admitted that he didn’t completely understand the

deep purport of the story. Narada Muni thus elaborated on the allegory and
comprehensively detailed how the conditioned soul becomes entangled in
material life. Narada thus urged the King to renounce material activity and
cultivate his spiritual life.

He then narrated the allegory of a deer to invoke a further sense of urgency

within Pracinabarhisat – the deer is grazing and enjoying the charming
atmosphere, completely oblivious to the fact that a tiger is about to devour it.
Narada reminded him that death was fast approaching, and his consciousness at
that crucial hour would determine his next life situation. He specifically explained
how the subtle body carries the soul to its next destination.

When the King submitted that his illusion was over, Narada Muni happily left for
Siddhaloka. Pracinabarhisat then handed over the kingdom to his sons and went
to Kapilasrama to pursue spiritual perfection, which he eventually attained.

Pracetas Rule 30, 31

Maitreya next reverted back to the activities of the Pracetas after they had
completed their 10,000 years of austerity14.

Satisfied by their cooperation, friendship and austerity, the Lord appeared

before the Pracetas and glorified their activities. He instructed them to marry,
procreate and become exemplars of bhakti in householder life. Having received
this instruction, the Pracetas offered eloquent prayers to the Lord and begged to
remain in the association of Vaisnavas so they could always hear about Krishna.

When the Pracetas emerged from the water, they saw that the earth was
covered with overgrown trees, preventing progressive agriculture and farming
of the land. In anger, they generated fire from their mouths and began burning
everything up so that the earth would be cleared for cultivation. After Brahma
pacified them, they married Marisa, the daughter of Pamaloca, who was left in
the care of the trees. Daksa, who had offended Siva, was reborn from their union.

The Pracetas ruled for thousands of years, and then decided to renounce it all.
They left Marisa in the care of Daksa and departed the kingdom for a life of
spiritual absorption. After reaching their destination, they chanced upon Narada
Muni, who instructed them to perform undiverted bhakti, which captures the
130 Lord in the heart.
14 Described in Canto Four, Chapter 24
Priyavrata – Elder Son of Manu 31

Having concluded the narration of Uttanapada (the younger son of

04 | S.K.I.P | Pracinabarhisat, Pracetas and Puranjana

Svayambhuva Manu) and his descendants, Sukadeva Goswami prepared himself
to describe the activities of Priyavrata (the older son of Svayambhuva Manu) and
his descendants.

Vidura and Maitreya’s conversation thus reached its conclusion. Feeling inspired
and purified by the exchange, Vidura fell at Maitreya’s feet and offered all respect
and thanks. He then left for the city of Hastinapura to see his relatives and deliver
transcendental knowledge to his brother.15

Root of Devotion
“The topmost benediction for those who are living in this material world and are
subjected to the repetition of birth and death (transmigration) is association
with pure devotees. One should search out such pure devotees and remain
with them. That will make one completely happy, even though living within
the material world. This Krishna consciousness movement is started for that
purpose. A person who is overly affected materially may take advantage of
this movement and become intimately associated with it. In this way the
confused and frustrated inhabitants of this material world may find the highest
happiness in association with devotees.” (SB 4.30.34)

Maharaja Pracinabarhisat was rescued from the depths of material

entanglement and transported to the summit of spiritual absorption. We see
this incredible transformation in many of Srimad-Bhagavatam’s personalities,
and may have even witnessed similar things in the lives of those around us. If we
pause for thought, we can appreciate it even in our own lives.

What is the root cause which triggers a spiritual turnaround?

The Beginning

In Madhurya Kadambini, Visvanatha Chakravarti Thakura scientifically analyses

the soul’s spiritual journey. He systematically delineates a sequence of eight
stages that a sincere and serious practitioner will progress through before
arriving at the ultimate goal, pure love of God (prema). Before describing the
journey, Visvanatha Chakravarti spends considerable time discussing how one
begins that spiritual journey.

Our attraction for devotional activities (which is carried from previous lives)
impels us towards further execution of those devotional activities in this life. That
subsequent execution further increases one’s attraction. But where does the
initial attraction come from? During our material sojourn, what is the turning
point at which one begins cultivating their relationship with God? How is that
seed of bhakti implanted within the heart?

Visvanatha Chakravarti Thakura explores a variety of options. Some may posit

131
15 Described in Canto One, Chapter 13
 that the cause of bhakti is good fortune. Such an explanation is inconclusive,
since the question still remains as to how that good fortune arises. Others
may propose that the cause of bhakti is good karma and pious activity. This is
unacceptable since piety is in the material realm, and how could something
material be the cause of something divinely spiritual? Some may posit that
Krishna is the cause of bhakti. But then we face another problem since Krishna
says “I envy no one, nor am I partial to anyone. I am equal to all.” (BG 9.29). With
that in mind, why would He bestow good fortune on some and not others?

In a deeply realised and illuminating fashion, Visvanatha Chakravarti Thakura

reveals that the journey to pure love ultimately begins when one comes in
contact with a devotee of Krishna: “The root cause of devotional service to Lord
Krishna is association with advanced devotees. Even when one’s dormant
love for Krishna awakens, association with devotees is still most essential.” (CC
Madhya 22.83)

Since Vaisnavas have bhakti implanted within their hearts, they are impelled
and equipped to give it to others, and in this way instigate the spiritual journey
of another. Thus, in the deepest sense, bhakti is the cause of bhakti. Although
this analysis may seem deeply philosophical, it’s actually incredibly practical and
simple. We have all experienced that even ordinary love can’t be bought, forced,
or manufactured. It is the product of an individual’s free will and desire. Only love
creates love, and only divine love creates divine love. So, if we want divine love, we
must encounter someone who has it. If we are fortunate to meet such a person,
and receptive enough to accept that divine gift, our spiritual journey begins.

Why is this Important?

Knowing that saintly association is the root of devotion is invaluable information.

Firstly, it helps us develop a deep sense of gratitude and appreciation for
Vaisnavas. Anyone who is on the spiritual journey, and has awakened bhakti in
their heart, is special indeed. They have the potential to transform people’s lives,
and they should be honoured and valued with utmost appreciation. Secondly,
it gives us a clue as to how we can instigate spiritual change in the world. As we
find bigger and better ways to expose the masses of people to saintly association
of Vaisnavas, we can rest assured that hearts will be touched and transformed.
Thirdly, and a little closer to home, we can appreciate that if we fill our lives with
the quality association of Vaisnavas, then advancement on the spiritual path is
assured.

Proofreaders of Devotion

“I don’t read the book, I read the author. I first check whether the author is
authentic. Srila Bhaktivinoda Thakura trained me in proofreading, so I always
look for what is right or wrong. But I am not a proofreader of the press only; I am
a proofreader of the world. I proofread men; I proofread religions. I dissect their
faults and try to correct them.” (Bhaktisiddhanta Saraswati Thakura)

132 Devotees undoubtedly give us entrance into spiritual life, but they are also
absolutely necessary if we want to progressively continue our journey. While
writing the story of our life, we need proofreaders by our side.

Brevity – give any piece of writing to an editor and they’ll likely compress several

04 | S.K.I.P | Pracinabarhisat, Pracetas and Puranjana

long paragraphs into a few short lines. They reveal the substance, and leave
the rest by the wayside. In the same way, saintly persons can reveal the true
substance of our spirituality. We may overembellish and exaggerate the truth,
but when we appear before a transcendental proofreader, the degree of genuine
sincerity, quality and devotion in our spirituality becomes strikingly apparent.

Accuracy – when we pen down our thoughts, there may be mistakes in

grammar, spelling and sentence formation. Proofreaders can detect, fix and
ensure a smooth read. In the same way, our lives are riddled with mistakes –
risky misconceptions, bad decisions, false assumptions and unhelpful attitudes.
Saintly persons can detect these problems and fix them before they begin to
impede our progressive journey in the story of life.

Clarity – writers know what they mean but people can easily misinterpret.
Proofreaders ensure that the well-intentioned meaning of the author is not
misconstrued by the reader. In the same way, we may adopt a sincere and
noble approach in spiritual life, but be unaware that it could be detrimental and
counterproductive to what we are trying to achieve. Proofreaders stand external
to the picture of our life, and flag up potentially injurious behaviours that we are
oblivious to.

Potency – even if a piece of writing is substantial, accurate and clear, a

proofreader may well reword it to communicate the same, but with greater
force and clarity. Saintly persons can, in the same way, show us a more efficient,
effective and powerful way to lead our lives. We may not be doing anything
wrong, but they can reveal a more effective way of reaching our goals and
realising our dreams. It’s easy to get stuck into the standard ways of living and
functioning, becoming averse to new approaches to life.

As years go by, we get tempted to start flying solo. We should, however, always
stop and consider: who is proofreading my life?

133
134
 135
04 | S.K.I.P | Pracinabarhisat, Pracetas and Puranjana
 05
CANTO

When Lord Rishabhadeva appears, He instructs

His sons on how to reap the true benefit of
human life. The story of Bharata Maharaja’s birth
as a deer reminds us that we’ll eventually reap
the results of whatever actions and desires we
cultivate in this life. The entire universe, which
is systematically discussed and detailed, is an
opportunity for the conditioned soul to learn life
lessons by which he can reap the greatest benefit
– admission into the eternal loving pastimes of
Radha and Krishna.

R.E. A .P
136
“All individual selves are more or less subject to the affliction of
ignorance… They have to do various kinds of work, good, bad,
and indifferent, and reap the consequences thereof. That means
they are subjected to the acts of your, I mean to say, reaction of
their acts. If you do some good thing, then you reap the good
result. If you do some bad thing, then you reap the bad result.
And because we are defective, therefore we do something good,
sometimes bad.

The best thing is, therefore, that God is all-good. If we follow God,
then we become good. If we follow God or God’s representative,
then we also become good. Because God is always good. A good
cannot give you bad direction. Therefore devotional service... It is
incumbent that everyone should be followers. Everyone should be
followers of the instruction of God.”

- Srila Prabhupada, Lecture, 7th March 1966, New York

R Rishabhadeva (1-6)
E Emperor to Deer (7-15)
A Astronomical Avataras (16-19)
P Planetary Systems (20-26)

137
 R – Rishabhadeva (1-6)
When the Lord appeared as the son of King Nabhi, he was named
Rishabhadeva, ‘the best of all beings.’ Lord Rishabhadeva instructed his sons
in the importance of utilising their human lives to serve the saintly persons and
perform devotional service. That celebrated discourse is a frequently quoted
passage of Srimad-Bhagavatam. Later, Rishabhadeva renounced everything
and adopted the arduous practice of jada-yoga, where one refrains from social
intercourse in order to intensify their spiritual immersion.

Priyavrata’s Marriage 1

Having concluded his narration of Vidura and Maitreya’s conversation, Sukadeva

Goswami next described the history and lineage of Svayambhuva Manu’s elder
son, Priyavrata.

After the Pracetas concluded their reign, Svayambhuva Manu was struggling
to identify a successor, and he thus approached Priyavrata to accept the task.
Uttanapada, although the younger of the two, had ruled the kingdom because
Priyavrata had gone to practise austerities. Having been enlightened by Narada
Muni, Priyavrata was extremely reluctant to adopt householder life and shoulder
such worldly responsibility, concerned that it may divert him from devotional
service.

When Brahma arrived, however, he impressed upon Priyavrata the importance

of honouring the orders of his spiritual seniors. Priyavrata eventually acquiesced
to their desire, entered household life, ruled the kingdom for thousands of years
and divided the earthly region into seven islands and seven oceans. Priyavrata
begot ten sons and one daughter through Barhismati, and three sons in his
second wife. Eager to embrace his renounced life again, Priyavrata eventually
divided the kingdom amongst his sons, left family life, and rededicated himself to
exclusive devotional service. He thus achieved the perfection of life.

Agnidhra’s Family Life 2

Priyavrata’s son, Agnidhra, became his successor. When Agnidhra desired a son,
he entered Mandara Mountain to practise austerity. There, he was attracted
by the graceful movements and sweet words of Purvacitti, a stunning celestial
damsel. After flattering her with charming words, he accepted her as his
companion and they later begot nine sons. Agnidhra awarded each one an entire
island to rule and those islands were named after them.

Purvacitti, being an independent celestial, left Agnidhra after the children had
grown up, but due to his strong attachment, the King couldn’t stop thinking of
his beautiful wife. He was thus reborn in her heavenly planet, while his nine sons
married the nine daughters of Meru.

Rishabhadeva’s Appearance 3
138
One of Agnidhra’s sons, Nabhi, underwent severe austerities to have a child
just like the Supreme Lord. To reciprocate, Rishabhadeva manifested Himself
in the sacrificial arena. The priests offered prayers to the Lord and felt slightly
embarrassed that He had appeared simply to fulfil the aspiration of the King. The

05 | R.E.A.P | Rishabhadeva
Lord, always responsive to the prayers of His devotees, nevertheless agreed to
appear in the womb of Merudevi, the wife of King Nabhi.

Rishabhadeva’s Qualities 4

Seeing His good qualities, Nabhi named Him Rishabha, ‘the best of human
beings.’ Everyone appreciated His outstanding attributes, which increased with
each passing day. Despite having great affection towards his son, Nabhi retired to
Badarikasrama and absorbed himself in devotional service, while Rishabhadeva
became an ideal student in the gurukula.

The Lord then entered household life and fathered one hundred sons with his
wife, Jayanti. Ten sons became warriors (ksatriyas), of which the eldest was
Bharata. Nine sons, the Nava Yogendras, became exalted devotees (maha-
bhagavatas), and the rest became perfectly qualified priests (brahmanas).
This was entirely possible since one’s occupation (varna) is determined by
qualification, not birth.

Rishabhadeva lived as an ideal householder, ruled the state perfectly, and

taught the populace by his own example. Once, whilst touring the kingdom, He
imparted valuable wisdom to His sons, the next generation of leaders.

Rishabhadeva’s Teachings and Departure 5, 6

Rishabhadeva instructed his sons in fundamental philosophical teachings:

proper utilisation of the rare human lifeform, terminating the unnatural process
of transmigration, the qualities and character required for spiritual perfection
and the cultivation of bhakti through various devotional practices. Preparing
them for ruling, he patiently explained the responsibility of a leader and urged
them to always follow and honour the brahmanas.

Seeing that his sons were perfectly cultured and educated, Rishabhadeva happily
installed Bharata on the throne and embraced renunciation. He lived like an aloof
ascetic, adopting an extremely unconventional lifestyle, and was thus mistreated
by those who lacked spiritual vision. Rishabhadeva remained indifferent and
detached, and His beauty, qualities and ecstatic devotional fervour naturally
shone through. All mystic perfections (siddhis) became accessible to Him,
though He was entirely uninterested and never used them.

In the final stages, Rishabhadeva entered a forest fire and disappeared from the
world. A king named Arhat heard of Rishabhadeva and attempted to imitate
Him. Though he concocted a new system of religion (Jainism) which was
opposed to the Vedas, the Lord had successfully set forth the pure principles of
eternal religion which would undoubtedly stand the test of time.

139
Essential Instructions
“The teachings of Lord Rishabhadeva are for the people

05 | R.E.A.P | Rishabhadeva
of all yugas - Satya-yuga, Treta-yuga, Dvapara-yuga and
especially Kali-yuga. These instructions are so powerful
that even in this age of Kali, one can attain perfection
simply by explaining the instructions, following in the
footsteps of the acaryas or listening to the instructions
with great attention. If one does so, one can attain the
platform of pure devotional service to Lord Vasudeva. The
pastimes of the Supreme Personality of Godhead and His
devotees are recorded in Srimad-Bhagavatam so that those who recite these
pastimes and listen to them will become purified. Nityam bhagavata-sevaya [SB
1.2.18]. As a matter of principle, devotees should read, speak and hear Srimad-
Bhagavatam persistently, twenty-four hours daily if possible.” (SB 5.6.16)

The teachings that Lord Rishabhadeva imparted to his sons were repeatedly
quoted by Srila Prabhupada while he circled the globe teaching Krishna
Consciousness. With tremendous urgency and incredible potency, Prabhupada
unrelentingly delivered the same essential truths, suitably packaged for his
diverse audiences. He didn’t just get it right, but he got it across. When a reporter
in London asked why he had come, Srila Prabhupada replied: “To teach you what
you have forgotten!”

The fundamental teachings of Krishna Consciousness need to be heard again

and again. Srila Prabhupada’s lectures were often short and succinct, focusing
in on eternal truths that can transform our lives. He repeatedly highlighted
the great opportunity and responsibility of human life, which must be utilised
for something more than animalistic pursuits. He stressed the association of
devotees, by which one can find the inspiration and support to reach spiritual
perfection. He warned of the temptations and pitfalls that every practitioner
encounters, and how attraction for the opposite gender is one of the most
formidable obstacles to overcome. He concluded that the goal of life was to
develop pure Krishna consciousness and then help many others to do the same.

The following five verses, from Canto Five, Chapter 5, are among Srila
Prabhupada’s most frequently quoted from the Srimad-Bhagavatam:

• SB 5.5.1 - Importance of human life to find spiritual happiness (quoted 200+

times)

• SB 5.5.2 - Great value of spiritual association (quoted 100+ times)

• SB 5.5.4 - Material degradation through sense gratification (quoted 200+

times)

• SB 5.5.8 - Sexual attraction is the basis of material life (quoted 200+ times)

• SB 5.5.18 - Responsibility of one who takes a position of authority (quoted

141
100+ times)
 Knowledge and Devotion

The Bhagavad-gita likens knowledge to a sword (jnana-asina). Its sharp edge

can lop off our doubts and give birth to firm conviction. Proceed with caution,
however, since the acquisition of knowledge comes with great responsibility.
If one neglects to cultivate the appropriate devotional disposition, the sword
of knowledge can actually be misused in one’s spiritual journey. Ancient sages
therefore placed immense emphasis on the development of character, especially
for those who were receiving the gift of wise words.

Knowledge without humility can cause one to falsely inflate their own spiritual
status. Complacent and proud, their internal growth is stunted, leaving them
highly susceptible to attacks of illusion. Knowledge without compassion and
empathy can render one insensitive, condescending and judgmental. It can
impair one’s vision of others, and block them from having the necessary
discernment to mediate human relationships. Knowledge without a deep sense
of selflessness can lead to exploitation, manipulation and deviation, creating
a crisis of faith amongst unassuming followers. A leader is not ascertained
simply by how much he knows, but by who he is. Knowledge without practical
application can lead one into the deserts of dry philosophising and mental
gymnastics, falling way short of the incredible spiritual experiences that come
from walking the talk. Krishna stresses that one who is actually in knowledge
gives their heart and soul in a spirit of selfless service.

Socrates, the Greek philosopher, said that real education is not about filling up a
basket, but about rekindling a light from within. The sages who scribed so many
verses and offered the world so much knowledge, repeatedly warned us not to
simply read the scriptures in a scholarly or academic way, but understand the
spirit and ‘call to action’ of the divine words.

A.C. Bhaktivedanta Swami Prabhupada repeatedly stressed that real education

is character development. His name reminds us of the balance we have to strike
– ‘Bhaktivedanta’ means knowledge with devotion. This is indeed the winning
formula.

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 E – Emperor to Deer (7-15)
The illustrious Maharaja Bharata was the emperor of the world. Though an
advanced devotee, the emperor unexpectedly became attached to an orphan
deer and thus received a similar body in his next life. When we fall prey to
distraction and lose our focus, we inadvertently descend into a lower species
of life. Because of his spiritual advancement, Bharata could remember the
cause of his animal birth. He thus re-dedicated himself to spiritual life and
subsequently became Jada Bharata, a great devotee who remained as an aloof
mendicant (avadhuta).

1st Life – Emperor Bharata 7

Sukadeva Goswami detailed the history of Rishabhadeva’s most famous son,

Bharata.

Bharata was a great devotee of the Lord, and when the time was ripe he
accepted the position of emperor. After marrying Pancajani, the daughter of
Visvarupa, Bharata fathered five sons. The saintly King ruled for many years,
during which time he diligently fulfilled his royal duties and performed various
sacrifices (yajnas) to satisfy the Supreme Lord. His reign was so glorious that the
entire world became known as Bharata-varsa.

As with all great kings, Bharata Maharaja eventually renounced the kingdom.
He went into seclusion to exclusively focus on worshipping his salagram-sila,
the Lord’s form found at the Gandaki river. As the days passed, his bhakti grew
to new heights and he displayed the unique symptoms of spiritual emotion
(bhava).

2nd Life - Emperor to Deer 8

Once, while meditating, Bharata spotted an innocent, gentle deer. Frightened

by the roar of a lion, the deer jumped across the river and died in the process,
during which time it also gave birth to a baby deer. Bharata’s compassion was
awakened, and as he saw that helpless, orphaned deer, he resolved to give it
shelter. Over time, his life began to revolve around the deer, so much so that his
devotional practices began to slacken. Though he had renounced a kingdom and
embraced the path of renunciation, he had inadvertently become attached to an
animal.

Once, while searching for the deer, the degree of his attachment became
apparent - his mind was filled with memories, anxiety and excessive material
affection. When Bharata became sick, the deer appeared beside him. While
immersed in thoughts of his beloved dependent, Bharata ended his life and
naturally took his next birth as a deer. Due to his spiritual advancement, Bharata,
as a deer, remembered his past life. Ashamed by his ignoble fall, he left his
mother deer and lived a life of renunciation in the forest. In the seclusion of that
holy place, Bharata completed his term of existence in that animal form.
144
 3rd Life - Deer to Jada Bharata 9

Bharata next took birth as the son of an advanced brahmana. Fully aware of the
powerful influence of illusion (maya), Jada Bharata pretended to be deaf and
dumb in order to avoid materialistic association and social interaction. When his
mother and father died, Jada Bharata was placed under the supervision of his
stepbrothers. Though people thought him to be crazy, insulting and exploiting
him at every opportunity, Jada Bharata remained absorbed in perfect devotional
consciousness and unaffected by such disrespectful behaviour.

Once, having been ordered by his evil stepbrothers to guard a paddy field like a
scarecrow, Jada Bharata was captured by dacoits. They placed him as a sacrifice
before the Goddess Kali and raised a sword to kill him. Kali was infuriated by the
mistreatment of such a saintly person. She burst out of the deity, and, taking the
chopper in her own hands, killed all the dacoits there!

Jada Bharata instructs Rahugana 10, 11, 12, 13, 14

When the youthful Jada Bharata was enlisted as a palanquin carrier for King
Rahugana, instead of protesting the proud order, he humbly accepted. There
was, however, one slight problem – because Jada Bharata was so careful to
avoid stepping on any ants, the palanquin never remained steady! Outraged
by his ‘incompetence,’ the King chastised Jada Bharata with vile language and
threatened him with punishment. The saintly avadhuta, however, responded
with perfect humility, clarity and spirituality and gave deeply philosophical
responses to the insults. Humbled and repentant, Rahugana immediately
detected the greatness of Jada Bharata and begged forgiveness and guidance.
He asked a variety of questions to further understand the deep philosophical
import of Jada Bharata’s words. Jada Bharata’s main teachings covered:

• The nature of the mind, how it entangles the soul and how to conquer it16
• The falsity and temporality of the material world and its identities, in contrast
with the eternality of the Lord, His devotees and His abode17
• The forest of material enjoyment – an allegory to explain how the
conditioned soul enters this world with the selfish, enjoying spirit, but is
then attacked, plundered, injured, illusioned and completely victimised by
different aspects of the material world18

Jada Bharata thus concluded his profound dissemination of knowledge and

encouraged the appreciative King Rahugana to perfect his life and cross the
ocean of material existence.

Bharata’s Descendants 15

The descendants of Maharaja Bharata are described, including King Gaya, who
was a perfect monarch and unalloyed devotee.

146 16 Teachings from Canto Five, Chapter 11

17 Teachings from Canto Five, Chapter 12
18 Teachings from Canto Five, Chapter 13 and 14
Attention!
“The laws of nature work in subtle ways unknown to us. Maharaja Bharata was

05 | R.E.A.P | Emperor to Deer

a great king very advanced in devotional service. He had almost reached the
point of loving service to the Supreme Lord, but even from that platform he
could fall down onto the material platform… Spiritual salvation and liberation
from material bondage must be worked out with great caution, otherwise a
little discrepancy will cause one to fall down again into material existence. By
studying the activities of Maharaja Bharata, we can learn the art of becoming
completely freed from all material attachment. As it will be revealed in later
verses, Bharata Maharaja had to accept the body of a deer due to being overly
compassionate for this infant deer. We should be compassionate by raising one
from the material platform to the spiritual platform; otherwise at any moment
our spiritual advancement may be spoiled, and we may fall down onto the
material platform.” (SB 5.8.7)

Bloop

Those who embark on the journey towards transcendence are brave indeed.
They strive for purity in a world of degradation, they embrace simplicity amongst
rampant materialism and they cultivate selflessness in an atmosphere charged
with exploitation. Anyone who goes against the grain in such a bold way
will undoubtedly be faced with temptation, doubt, ridicule and moments of
weakness. Behind the high ideals and expectations of any religious or spiritual
tradition, stands the relatively frail and weak aspirant. Lapses and mistakes are to
be expected in the life journey of any human, and spiritualists are no exception.
Scriptures are replete with accounts of spiritual aspirants who fell victim to
material illusion.

Once, whilst describing how one gives up spiritual life and falls again into the
material pool, Srila Prabhupada imitated the sound of a stone falling into water
- ‘Bloop!’ That was it. ‘Bloop’ soon became standard devotee-lingo – to give up
one’s spiritual practices was to ‘bloop.’ And when an individual did ‘bloop,’ Srila
Prabhupada was extremely pained. He would remind the devotees that one who
receives the opportunity of Krishna Consciousness is very fortunate, and one who
doesn’t is unfortunate. Those who receive the opportunity, however, but then
squander it, are to be considered most unfortunate.

Casual Causes Casualty

There are serious lessons to be learnt from the incident of Maharaja Bharata.
Before discussing them, it’s important to note that great souls may sometimes
act in anomalous ways to teach people about the potential pitfalls. By the
example of their own lives they show the consequences of transgressing the laws
of God and material nature, and ignoring saintly advice and counsel. In Bharata
Maharaja’s case, his compassion for the deer was indeed laudable. The difficulty,
however, was that he became neglectful and inattentive in his spiritual practices
as a result of that affection. Furthermore, in the seclusion of the forest, there was
147
nobody to correct him or offer constructive feedback. His example highlights the
 dangers of distraction.

In all aspects of life, the message runs through loud and clear – a casual approach
will inevitably produce casualties. We’ll witness this principle constantly playing
out in our own life. While ‘casual’ can refer to being relaxed and accommodating,
it does also relate to being careless and unconcerned. When being ‘casual’
means we lack serious intention and withhold quality attention, we can predict
we’re in for trouble. Modern culture tends towards the casual, and as children of
the age, it’s inevitable that we may reflect that in our approach to spiritual life.

Most spiritual aspirants are not bad practitioners, but just casual ones. Luke-
warm, let’s say. Strict on a few things, and loose on a lot more. We take a bit
of this, add bit of that, ignore the rest, and blend it together with half-hearted
attention, and pray it’s the recipe for enlightenment! An attitude survey by the
think-tank Theos, revealed that about 70% of the British population is neither
strictly religious nor strictly non-religious, but rather moving in and out of the
undesignated spaces in between. Casual spirituality, however, won’t generate
profound existential awakening nor deep spiritual experience. What’s more,
casual spirituality leaves room for materialistic desires and illusory ideas to creep
in, take root, and eventually wreak havoc.

Practising spirituality in a distracted way will cause one to slowly become more
and more disinterested. That disinterest will eventually lead to disengagement
with the process. On the other hand, attentive spiritual practice will generate
attraction. When that attraction matures, it will create genuine, powerful,
spontaneous attachment. We may want to pause for thought and question
which direction we are going in.

Deepening our Devotion

In Visvanatha Chakravarti Thakura’s model of spiritual progress, he outlines the

stages from initial faith to pure love of God. To summarise it further, we could boil
it down to three broad stages of spirituality:

1) Identity – sraddha (faith), sadhu-sanga (association)

In the beginning, our spirituality is about an identity change. We identify with a

new way of life and a new group of people, and making the social shift in our life
dominates our attention. Our values and principles change, but since we are still
in the early stages, many of our activities, habits and desires may remain as they
are. Although externally associated with a spiritual process, we may not have fully
adopted it internally.

2) Process – bhajana-kriya (regulation), anartha-nivrtti (purification), nistha

(conviction), ruci (attraction)

As we go deeper, we realise that spirituality is more than an identity. Here, we

actually embrace the process of transformation and all the ups and downs
that go with it. At this stage, along with our values, we make a substantial
148 commitment to devotional service and change our lifestyle and routines. The
process is likened to cleaning, and it can be a struggle with determination to
work through all the obstacles and issues that appear on the journey. For those
who persevere, the heart is cleansed, conviction grows and one develops a
natural attachment to the practices that previously seemed difficult.

05 | R.E.A.P | Emperor to Deer

3) Krishna – asakti (connection), bhava (emotion), prema (intoxication)

The process of spiritual life brings one face-to-face with Krishna. Krishna
consciousness is not just meant to help one cultivate faith in God, but empower
one to dynamically feel His presence at every moment. In these later stages of
the journey, that is exactly what happens. Through dedicated, intense practice of
the process, the heart is transformed and one reawakens their connection with
Krishna. The relationship matures into a deep emotional exchange, after which
one arrives at the apex of spiritual life – pure love of God.

Bharata Maharaja was at the stage of ecstatic emotion (bhava), yet he fell from
his spiritual practice. Thus, the lessons regarding attentive spiritual practice are
acutely relevant at every stage of spiritual life. Srila Prabhupada sends out a stern
warning: “Spiritual salvation and liberation from material bondage must be
worked out with great caution, otherwise a little discrepancy will cause one to
fall down again into material existence.” (SB 5.8.7)

149
150
A – Astronomical Avataras (16-19)

05 | R.E.A.P | Astronomical Avataras

The astronomical analysis of the Srimad-Bhagavatam is remarkable. It
describes innumerable universes, each one a spherical shell surrounded by
layers of elemental matter that separate material space from the unlimited
spiritual world. The region within the shell is called the Brahmanda, or ‘Brahma
egg.’ It contains an earth disk or plane – called Bhu-mandala – that divides the
universe in half. Bhu-mandala is divided into a series of geographic features,
traditionally called dvipas (islands), varsas (regions), and samudras (oceans). The
Lord appears in each varsa (region of the earth) as the astronomical avatara
to whom the residents offer choice prayers. Of the nine varsas, Bharata-varsa
(the region we are currently living in) is especially glorified as the ideal place for
spiritual cultivation.

Jambudvipa 16

In Canto Five, Chapter 1, Sukadeva Goswami explained how Priyavrata’s chariot

had followed the suns and created seven impressions that became the seven
oceans, and subsequently divided Bhu-mandala into seven islands. On Maharaja
Pariksit’s request he elaborated on this complex subject matter.

In the centre of Bhu-mandala is the circular ‘island’ of Jambudvipa, with its nine
varsas. Sukadeva Goswami offered a detailed description of Ilavrta-varsa and
its various lakes, gardens, trees and rivers. In the centre of Jambudvipa stands
the cone-shaped Sumeru Mountain, which represents the world axis and is
surmounted by the city of Brahma, the universal creator.

Descent of the Ganges 17

When Lord Vamanadeva begged Bali Maharaja for three steps of land,19 the
Lord’s first two steps covered all three planetary systems. In the process, His left
foot pierced the covering of the universe. A few drops of water from the Causal
Ocean (the corner of the spiritual universe where Maha Vishnu lies down) thus
entered the universe and became known as the sacred Ganges. The Ganges
takes a particular course through Dhruvaloka, the planets of the Sapta Rishis, the
moon, atop mount Sumeru, and then divides into four branches.20

Astronomical Avataras 17, 18, 19

Amongst the nine varsas in Jambudvipa, all of them except Bharata-varsa

are considered heavens on earth (bhauma-svarga) meant for the material
enjoyment of highly pious entities. Each of the nine varsas has a predominating
deity in a particular form, to whom the residents offer heartfelt prayers with
profound meaning.

Amongst the nine varsas, Bharata-varsa, which can be understood in one sense
as India, and in another sense as the total area inhabited by human beings, is

19 This episode will be discussed in Canto Eight 151

20 There are different accounts of the descent of the Ganges, and Visvanatha Chakravarti
Thakura explains and reconciles them in SB 8.21.4
particularly special. The heavenly realms afford so much material enjoyment that
one becomes oblivious to spiritual pursuits. The hellish planets are so disturbing
that souls are overwhelmed with the struggle for survival. Bharata-varsa, the

05 | R.E.A.P | Astronomical Avataras

most balanced realm, is so ideal that even the demigods pray to take birth there,
since it affords one the best opportunity to purify their existence and return back
to Godhead.

Worldview
“A human being born in the land of Bharata-varsa has the special prerogative
to develop Krishna consciousness. Therefore those already born in Bharata-
varsa should take lessons from the sastras and guru and should fully take
advantage of the mercy of Sri Chaitanya Mahaprabhu in order to be fully
equipped with Krishna consciousness. By taking full advantage of Krishna
consciousness, one goes back home, back to Godhead (yanti mad-yajino ‘pi
mam [Bg. 9.25]). The Krishna consciousness movement is therefore spreading
this facility to human society by opening many, many centers all over the
world so that people may associate with the pure devotees of the Krishna
consciousness movement, understand the science of Krishna consciousness and
ultimately go back home, back to Godhead.” (SB 5.19.28)

The Srimad-Bhagavatam describes the material body as klesada, which literally

means the ‘giver of suffering.’ The same book later describes the material body as
arthada, which literally means the ‘giver of great benefit.’ By nature, the body will
go through old age and disease, inflicting great discomfort and pain upon the
conditioned soul. The same body, however, when engaged in spiritual activities,
is an invaluable vehicle which can draw us closer to Krishna. In the same way,
according to our vision of the material world, we will experience a certain quality
of life whilst here, and reap the concomitant reactions when we leave.

Path of Karma – AT the World

Some see the material world as an object of enjoyment – they look AT the world.
This is known as the path of karma. Because they see the various elements of
material nature as a facility for physical and mental gratification, they ultimately
experience frustration. For those who embody this enjoying spirit, Krishna rubber
stamps the material world as temporary and miserable (dukhlayam asasvatam).
Often times, we’ll endeavour for material things and fail to get them – frustrated!
Other times, we’ll get those things, but find the material experience is a let-down
– frustrated! Sometimes, we’ll get those things, feel the gratification, only to
witness that experience eventually taken away – frustrated! When we look AT the
world, we are looking for the right thing, but in the wrong place.

Even those who practice so-called religious life may come under this category.
Though in contact with spiritual literatures, spiritual people and spiritual
practices, their motives are still basically material. They may practice religion,
but see it as a vehicle for material prosperity. For them, God is the cosmic order
supplier – someone to approach in times of need and want.
153
 Path of Jnana – AWAY from the World

Others see the material world as an illusion – they look AWAY from the world.
In a world where communication is wireless, politics is shameless, people are
jobless and desires are endless, they conclude that everything is useless! Having
failed in their attempts to enjoy the world, they develop a sense of detachment
and a desire to escape the world. This can lead to an impersonal vision where
they label the entire material manifestation as an illusion, and instead aspire to
enter a spiritual void. The Srimad-Bhagavatam, however, clarifies that though
the material world is temporary and insubstantial, it is not unreal. A photocopy
may lack the colour clarity, quality and detail of the original, but it’s nevertheless
a real document that provides information. In the same way, the material world,
though lacking the fullness of the spiritual world, has its part to play and can
render us great benefit if we interact with it appropriately.

In the initial years of spiritual life, many practitioners may go through elements
of this detached psychology. They find that they can’t relate to friends, family,
career or material goals any more. Their earnest desire to spiritually connect can
leave them somewhat estranged from the material world, struggling to find the
motivation to interact with it in the same way they did previously.

Path of Bhakti – BEYOND the World

The bhakti-yogis look BEYOND the world. This world is a bridge leading to our
true home, and things within it can be appropriately engaged for the purpose
of pleasing Krishna. Devotees find a way to interact with the world which helps
themselves and helps others. This is known as yukta-vairagya, or the process of
engaging worldly things for a higher cause and spiritual purpose.21

Taking a human birth in the earthly realm is a unique opportunity to perfect

one’s spirituality. In an age where Krishna reveals the joyful process of chanting
(harinam-sankirtana), all the obstacles, issues and complexities can easily be
overcome. For persons who adopt this spiritual lifeline, the whole world becomes
full of happiness (visvam purna sukhayate). As Lord Siva explains: “Devotees
solely engaged in the devotional service of the Supreme Personality of Godhead,
Narayana, never fear any condition of life. For them the heavenly planets,
liberation, and the hellish planets are all the same, for such devotees are
interested only in the service of the Lord.” (SB 6.17.28)

154
21 This analysis was inspired by Chaitanya Charan Das, www.thespiritualscientist.com
 155
05 | R.E.A.P | Astronomical Avataras
 P – Planetary Systems (20-26)
Sukadeva Goswami offered further details of the universe – the seven
oceans and seven islands they surround, Lord Brahma’s lotus flower, the
sun’s movements, the planetary orbits, the Sisumara planetary systems and
Lord Anantadeva. He concluded by giving a vivid description of the hellish
planets which facilitate a variety of torturous experiences to reengineer the
consciousness of the wayward souls.

Six Islands 20

Having described Jambudvipa, Sukadeva Goswami next described the other

six islands that make up Bhu-mandala. The first five of these islands have
seven varsas, while the final island (Puskaradvipa) has two varsas. Jambudvipa,
described previously, has nine varsas. The original rulers of these dvipas were the
sons of Priyavrata, and the islands were named after them. At the periphery of
Bhu-mandala are the famous Lokaloka mountain ranges.

Sukadeva Goswami thus described the entire structure of Bhu-Mandala.

Movements of the Sun 21

The sun is not stationary, but rather rotates on the sun-god’s chariot which is
drawn by seven horses. Its movements determine the duration of night and day.
When moving northwards above the equator, the sun moves slowly during the
day and quickly at night, thus creating a longer daytime and shorter nighttime.
The opposite is true when the sun travels south of the equator. 60,000 sages, the
Valikhilyas, worship the sun-god with beautiful prayers.

Orbits of the Planets and Sisumara 22, 23

The various configurations of the moon and other planets have positive
and negative influences on living beings. This is what we commonly call the
‘influence of the stars.’ The sun rotates through the time circle of the zodiac,
represented by twelve astrological signs, and assumes different names according
to the sign it is in.

Dhruvaloka, awarded to the exalted Dhruva Maharaja, remains even when the
universe is partially destroyed. It is recognised as the polestar and Lord Vishnu’s
abode within this universe. Situated above the seven stars, it acts as a central
pivot around which all the planetary systems revolve, impelled by eternal time. In
Dhruvaloka are the planets of Agni, Indra, Prajapati, Kasyapa and Dharma, all of
whom are very respectful to the great devotee Dhruva.

Those who worship the Universal Form of the Lord (virat-purusa) conceive of this
entire rotating system of planets as a dolphin-like animal known as sisumara. To
concentrate their minds, yogis worship the Sisumara planetary system, which is
technically known as the kundalini-cakra.
156
Subterranean Heavens 24

Rahu, which is situated below the sun and moon, often conceals them and

05 | R.E.A.P | Planetary Systems

causes total or partial eclipses to occur. Below Rahu are the planets of the
Siddhas, Charanas and Vidyadharas, and below these are planets such as
Yaksaloka and Raksaloka.

Below these planets is the earth, and below the earth are the lower planetary
systems - Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These are
known as bila-svarga, or subterranean heavens (there are also earthly heavens,
bhauma-svarga, and celestial heavens, divya-svarga). Demons and Raksasas live
in these lower planetary systems with their associates, always engaged in sense
gratification and oblivious to the suffering awaiting them in their future births.

Lord Anantadeva 25

Lord Ananta, whose body is completely spiritual, resides at the root of the planet
Patala. He remains in the core of Lord Siva’s heart, helping him to destroy the
universes as required. He is the original deity of material consciousness, and
because He attracts all living entities, He is also known as Sankarsana. The entire
material world is situated on His hoods.

Because Lord Sankarsana is an expansion of the Supreme Personality of

Godhead, many devotees offer Him prayers, and in the planetary system of
Patala, all the suras, asuras, Gandharvas, Vidyadharas and learned sages offer
Him their respectful obeisances.

Hellish Planets 26

In order to rectify the sinful mentality of deviant living entities, Krishna subjects
them to punishment and suffering in one of the twenty-eight hellish planets
situated below Patala. For every destructive activity, there is a particular reaction
that one is subjected to. While the graphic descriptions may seem harsh, such
experiences are sometimes required to jolt a shift in consciousness.

On the other hand, those who adhere to religious life are elevated to higher
planetary systems where the demigods reside. In due course, once their pious
credits have been exhausted, they return to this earthly realm. Sukadeva
Goswami finally described the Universal Form of the Lord and glorified the Lord’s
activities.

Universal Map
“One should understand the nature of karma, vikarma and akarma, and
one must act accordingly. This is the law of the Supreme Personality of
Godhead. The conditioned souls, who have come to this material world for
sense gratification, are allowed to enjoy their senses under certain regulative
principles. If they violate these regulations, they are judged and punished by
Yamaraja. He brings them to the hellish planets and properly chastises them to
157
bring them back to Krishna consciousness. By the influence of maya, however,
the conditioned souls remain infatuated with the mode of ignorance. Thus, in
spite of repeated punishment by Yamaraja, they do not come to their senses,
but continue to live within the material condition, committing sinful activities

05 | R.E.A.P | Planetary Systems

again and again.” (SB 5.26.6)

Many people wonder whether heaven and hell are mythological concepts
fabricated by religious storytellers. Fear and reward, after all, are powerful
tools to coax people into a certain way of living. Such ideas, for example, may
encourage people to lead moral lives in the hope of attaining heaven after death.
Interestingly, however, we can perceive heaven and hell even on this planet we
live in. In front of our eyes, we see that such disparity indeed exists - from abject
poverty to extreme luxury. Why shouldn’t a similar disparity exist within the
universe?

Srimad-Bhagavatam is aimed at ushering us into the spiritual world which is

beautifully described in Canto Ten. In order to attain that supreme destination,
we must know the nature and mechanics of the world we are currently residing
in. The material world consists of upper, middle and lower sections, totalling
fourteen levels of planetary systems with different standards of life and durations
of existence. Yoga systems elevate one up the material universes, and ultimately
beyond, while neglect of such spiritual guidance will cause the living entity to
degrade to lower statuses of life.

Srila Prabhupada compared the material world to a prison where the criminals
occupy various grades of cells. Depending on the severity of the crime, the
criminal is put into a certain cell – the most unpleasent cells are reserved for
the harshest crimes. Similarly, this universe acts like a prisonhouse where the
rebellious souls are sent for character reformation. Depending on our past
activities, we are put into a certain living condition where we enjoy or suffer the
results of our acts. For extremely pious acts, we are sent to heaven to enjoy godly
delights. For sinful acts, we glide into hellish situations to painful recitification.

Higher Planets

The happiness and pleasures experienced by the denizens of heaven are

immensely superior to those found on earth. The chief of the administrative
demigods, Indra, is the king of heaven. Indraloka, the planet where Indra resides,
has gardens where one can associate with beautiful, angelic personalities and
enjoy a profuse supply of soma-rasa, a celestial intoxicant. There are magnificent
palaces, beautiful landscapes and endless gardens with aromatic flowers. In
contrast to the heavenly planets, the sense enjoyment on earth is insignificant
and is experienced on an extremely gross level. The term deathless, amara,
is often used to describe the residents of the heavenly planets because their
span of life is inconceivably long. Although they live for millions of years by our
calculation, none within the material worlds can live there eternally.

Middle Planets

Within the earthly sphere there is a combination of the happiness found in the 159
heavens and the suffering of hell. As mentioned previously, birth in the earthly
 realm is considered most conducive for this reason – neither is there excessive
happiness which may cause one to become complacent and comfortable, nor
is there extreme suffering which can overshadow any deeper searching. Bhu-
mandala is shaped like a lotus flower and the seven planetary systems are in the
whorl of the lotus. As the sunshine reaches earth from a distance of 93,000,000
miles, this is the radius of the plane of Bhu-mandala.

“The residents of both heaven and hell desire human birth on the earth planet
because human life facilitates the achievement of transcendental knowledge
and love of Godhead, whereas neither heavenly nor hellish bodies efficiently
provide such opportunities.” (SB 11.20.12)

Lower Planets (Subterranean Heavens)

Below the earth are seven other systems called Atala, Vitala, Sutala, Talatala,
Mahatala, Rasatala, and Patala. These lower planets are populated by persons
of great power and opulence, yet of demoniac consciousness. They have
reached here through austerity aimed at material enjoyment without spiritual
development. The residents enjoy a standard of material comfort more opulent
than even the higher planets due to their desires for high standards of sensual
enjoyment, wealth and influence. The residents are known as Daityas, Danavas
and Nagas and are all engaged in illusory material enjoyment with no thought
of spiritual liberation. Since time is not divided into days and nights due to no
sunshine reaching these planets, they have no fear produced by time. Only at the
time of dissolution does anxiety and fear consume them.

Lower Planets (Hells)

Beneath the planet Patalaloka, and slightly above the water of the Garbhodaka
Ocean, are the Narakalokas, or the hellish planetary systems. The 28 planets offer
different degrees of suffering for those who must endure life there. Here on earth
we can see many hellish circumstances of suffering for people, but nothing like
what is experienced on these planets. They are said to be a place of rectification
for those who commit the most abominable actions while living as humans
on the earthly plane. Although life here seems like it goes on for an eternity, in
actual fact the duration of one’s ‘karmic sentence’ here may be only seconds or
moments.

160
05 | R.E.A.P | Planetary Systems

161
 06
CANTO

Canto Six describes the epic pastimes of Ajamila’s

near-death experience, Daksa’s unsavoury
encounter with Narada, and Indra’s confrontation
with Vritrasura. There are numerous twists
and turns, and the most unexpected events
transpire! Such epic pastimes reveal how bhakti
can liberate the living entity from any amount of
material entanglement, and quickly bring one
into contact with the Supreme Personality of
Godhead.

E.P.I.C
162
“Our subject matter is most sublime: the glorification of the holy
name of God. This subject was discussed by Maharaja Pariksit
and Sukadeva Goswami, who noted that a brahmana, who was
very fallen and addicted to all kinds of sinful activities, was saved
simply by chanting the holy names of Krishna. This is found in the
Sixth Canto of Srimad-Bhagavatam, an epic work by Vyasadeva
describing the pastimes of Lord Krishna and elaborating on the
philosophy of Krishna consciousness.”

- Srila Prabhupada, Krishna Consciousness: The Matchless Gift,

Chapter 2

E Escaping Hell (1-3)

P Prajapati Daksa (4-6)
I Indra and Vritrasura (7-13)
C Chitraketu (14-19)

163
 E – Escaping Hell (1-3)
Feeling deep compassion, Maharaja Pariksit enquired how living entities
suffering in hellish worlds could be delivered from such miserable existence.
Through the pastime of Ajamila, Sukadeva Goswami highlighted the potency of
the Lord’s holy name, which is the ultimate saving grace. The chanting of these
sacred syllables fully protects a devotee from the agents of Yamaraja and the
daunting prospect of falling into ghastly regions of the universe.

Ultimate Atonement 1

Maharaja Pariksit recapped the topics he had heard thus far, and then enquired
how one can mitigate sinful reactions and escape the hellish suffering described
at the conclusion of the previous Canto.

In response, Sukadeva Goswami first prescribed the solution of ritual atonement

(prayascitta). Maharaja Pariksit rejected this, sensing that people would
invariably fall into the cycle of sin again, just like an elephant who bathes but
then immediately covers itself in dust. Merely cancelling the bad with the good
would not be a comprehensive solution. Sukadeva Goswami then offered the
solution of cultivating knowledge (jnana), which removes ignorance, the deeper
cause of sin. Maharaja Pariksit remained unconvinced, feeling that there was still
a chance for the weeds of sin to reappear. The root cause hadn’t been addressed.

In conclusion, Sukadeva Goswami established bhakti as the process which

uproots sin in such a way that it will never come back. Just as the first rays of
sunshine dissipate the fog, the unparalleled power of bhakti comprehensively
destroys one’s sinful life and is therefore established as the ultimate atonement.

Ajamila’s History 1

To demonstrate the power of bhakti, Sukadeva Goswami narrated the history of

Ajamila.

While growing up, Ajamila was trained as a perfect brahmana, spotless in

character and learned in scriptural wisdom. Once, however, while alone in the
forest, he chanced upon a lusty sudra embracing a prostitute. The amorous
scene captured his mind, and Ajamila was drawn to that prostitute, whom he
later married, shamelessly abandoning his elderly parents and chaste wife in
the process. He lost all sense of religiosity (dharma) and knowledge (jnana),
abandoned all good qualities, and engaged himself in various sinful acts for the
upkeep of his sensual gratification and pleasure.

Of his ten sons, Ajamila was particularly attached to the youngest, whose name
was Narayana. As death approached, the fallen brahmana saw three dreadful
Yamadutas (messengers of Yamaraja, the god of death) appear before him, eager
to escort him away. In a fit of desperation, he spontaneously called out for his
son, Narayana, which caused four messengers of Lord Vishnu (Vishnudutas) to
164 unexpectedly appear. The agents of Yamaraja justified their decision to punish
the sinful Ajamila, explaining how the conditioned soul is bound by his own
 works, just as a silkworm is entrapped in a cocoon made of its own saliva. They
saw no reason to release Ajamila, who had committed a series of unspeakable
sins.

Ajamila’s Second Chance 2

The Vishnudutas rebuked the Yamadutas for their misjudgment of the situation.
Quite remarkable! They established that Ajamila’s inoffensive and desperate
chanting was the most powerful atonement in the universe: “Simply by once
chanting the holy name of Narayana, this brahmana has become free from
the reactions of sinful life. Indeed, he has been freed not only from the sins of
this life, but from the sins of many, many thousands of other lives.” Bhakti is so
powerful that it not only destroys sinful reactions, but simultaneously uproots the
desire for material enjoyment from within the heart.

Ajamila was miraculously released, the Vishnudutas disappeared, and the

confused Yamadutas returned to their leader, Yamaraja. Ajamila lamented his
wayward past and was astonished at his great fortune. He resolved to resume his
spiritual life in all seriousness and thus journeyed to the holy city of Haridwar, ‘the
gateway to God.’ There, he became spiritually absorbed, and at the time of death
was taken to the spiritual world by the Vishnudutas. Sukadeva Goswami thus
glorified the unimaginable potency of the holy name.

Yamaraja’s Explanation 3

Sukadeva Goswami then narrated the illuminating dialogue between Yamaraja

and his messengers.

Baffled by the entire incident, the Yamadutas sought clarification from their
leader and questioned whether Yamaraja had any higher authority above him
who was overseeing universal judgment. Yamaraja explained that beyond
himself, and indeed all demigods, is the one Supreme Lord. Real dharma, which
is established by that Supreme Lord and embodied by the great devotees
(mahajanas), is to render pure devotional service, which begins with chanting.

Chanting the holy names surpasses all ritualistic ceremonies and can elevate
even the most sinful personalities. Thus, Yamaraja directed his messengers to
only summon those who, absorbed in materialistic life, never utter the holy
names of the Lord. The Yamadutas thus discovered what Ajamila’s saving grace
was. Yamaraja begged pardon from the Lord for having mistakenly approached
Ajamila, and the Yamadutas thus learnt a valuable lesson.

The Holy Name

“At the time of death one is certainly bewildered because his bodily functions
are in disorder. At that time, even one who throughout his life has practiced
chanting the holy name of the Lord may not be able to chant the Hare Krishna
mantra very distinctly. Nevertheless, such a person receives all the benefits
166 of chanting the holy name. While the body is fit therefore, why should we not
chant the holy name of the Lord loudly and distinctly? If one does so, it is quite
possible that even at the time of death he will be properly able to chant the holy
name of the Lord with love and faith. In conclusion, one who chants the holy
name of the Lord constantly is guaranteed to return home, back to Godhead,

06 | E.P.I.C | Escaping Hell

without a doubt.” (SB 6.2.49)

For some, the repeated recitation of God’s names may seem a mechanical
and somewhat elementary spiritual practice. How can the utterance of mere
sounds - linguistic formulations - transform consciousness and invoke spiritual
experience? A scholar once approached Srila Bhaktisiddhanta Saraswati Thakura
with the same query, wondering why established and experienced members of
his monastery (asrama) were still dedicating so much time and energy to the
simple practice of chanting. The Thakura answered through example: a primary
school child writes alphabets, and a university professor uses the same alphabets
in algebraic equations. Though externally they look similar, the professor’s usage
is on a completely different platform. The depth of chanting is unlimited, and
though the external practice may look simple and easy, the transcendental
vibration has the unlimited potential to thrust one into a deeper and deeper
relationship with the divine.

Sri Chaitanya Mahaprabhu travelled on foot for six years and, through exuberant
chanting processions, accompanied by drums and cymbals, swept through
cities, towns, and villages, inundating countless people in a tidal wave of spiritual
ecstasy. He expanded the religion of the holy name into a gigantic movement.
Chanting was no longer confined to the retreats of solitary mystics and hermits,
but was made available to all, and became central to the spiritual lives of the
masses. Everyone from stuffy intellectuals to village simpletons, ministers and
officials to housewives and children, temple priests to social outcastes – all were
swept up in the delight of the holy name.

Later, Srila Prabhupada travelled West and spread this movement to every town
and village. His message was simple: “Chant and be happy.” The theology behind
the holy name, however, is extremely intricate and profound. An academic
approach may seek to demystify the spiritual potency of the maha-mantra,
the great transcendental vibration, attributing it to quantifiable psychological
or pathological causes. Such a reductionist approach will fail to grasp the
exhilarating and profound experiences of those who meet Krishna in His unique
incarnation as the holy name.

The Nature of the Holy Name

The holy name of Krishna has extraordinary spiritual potency because the name
of God is non-different to God Himself. Language, in the material sense, is merely
representative and symbolic; it does not itself embody the reality it seeks to
represent. For example, recitation of the word ‘water’ does not quench our thirst,
nor does calling the name of our beloved invoke their presence.

God, on the other hand, is absolute, and thus there is no difference between
Him and His name. When one chants the names of God with pure intention
and dedicated attention, they actually come in direct contact with Him. In the 167
Absolute realm, symbol embodies reality. Indeed, Vaisnava poets explain how
 the holy name descends from the spiritual realm and has nothing to do with the
material world.

The Chanting of the Holy Name

We often have a romantic idea of meditation: I’ll escape worldly distraction,

access higher planes of peace and feel an immediate internal connection.
Chanting doesn’t always work like that. There are good days and bad days.
Sometimes we experience a sweet pleasure that comes from the simple and
rhythmic repetition of the maha-mantra. Other days the chanting may feel
mechanical, monotonous and uninspiring. It can become a real struggle when
thousands of thoughts whizz through the mind and disturb our focus. We
must remember that chanting is a spiritual discipline that requires diligence
and determination. Regulated commitment will uncover the dormant taste for
the holy name. Over time, our meditation will mature and evolve, and we’ll see
chanting as a devotional joy, a heartfelt prayer, a genuine longing from within,
like the ardent cry of a child for its mother.

The Experience of the Holy Name

There are three progressive stages in the development of chanting: the offensive
stage (nama-aparadha), the stage of lessening offenses (namabhasa) and the
offenseless, pure stage (suddha-nama).

In the offensive stage, though one has taken up the chanting, the mentality and
practice remains defective. To progress in the chanting of the holy names, one
must prioritise the activity, crafting the suitable environment and practicalities
such that one can be fully present. The names should be pronounced clearly,
loud enough so that the mantra can be distinctly heard. Srila Prabhupada also
reminded his disciples to “sit properly” whilst chanting, encouraging them to
have good posture and be fully present and undistracted.

In addition to the method of chanting, one must also cultivate the devotional
mood. Srila Prabhupada explained how the chanting was the cry of soul for God,
just as a child cries for the mother. In order to imbibe such intensity, one must
develop the character outlined by Sri Chaitanya Mahaprabhu, who famously
instructed: “One should chant the holy name of the Lord in a humble state of
mind, thinking oneself lower than the straw in the street; one should be more
tolerant than a tree, devoid of all sense of false prestige and should be ready to
offer all respect to others. In such a state of mind one can chant the holy name
of the Lord constantly.” Bhaktisiddhanta Saraswati Thakura told his disciples that
their advancement in spiritual life would be proportionate to how closely they
followed this verse in their life.

As one progresses towards the stage of offenseless chanting, one comes into
closer and closer contact with the Lord. The attentive recitation of the holy name
(nama) successively reveals the Supreme Lord’s qualities (guna), transcendental
form (rupa) and beautiful pastimes (lila) within the consciousness of the devotee.
168 In the mature stage, when divine love of God awakens, the devotee experiences
intense spiritual ecstasies. Thus, through pure, devotional chanting of the holy
name, the devotee directly realises the presence of the Lord and enters the
deepest mysteries of Krishna consciousness.

06 | E.P.I.C | Escaping Hell

The Potential of the Holy Name

The entire episode of Ajamila is meant to impress upon the reader the potential
of the holy name: “While suffering at the time of death, Ajamila chanted the
holy name of the Lord, and although the chanting was directed toward his son,
he nevertheless returned home, back to Godhead. Therefore if one faithfully and
inoffensively chants the holy name of the Lord, where is the doubt that he will
return to Godhead?” (SB 6.2.49)

Despite all his flaws, the holy name delivered the wayward brahmana. Ajamila
was suffering at the time of death due to his sinful life. Now let us consider what
benefit awaits a sinless chanter of the holy name. Ajamila chanted in the final
moments of his life. Now imagine the benefit awaiting someone who chants
throughout their life. Ajamila chanted to indicate his son. Now think of what
happens if one chants in genuine God consciousness. Ajamila chanted without
full faith. What, then, awaits the faithful chanter?

169
170
P – Prajapati Daksa (4-6)

06 | E.P.I.C | Prajapati Daksa

Prajapati Daksa, entrusted as a progenitor of mankind, angrily cursed Narada
Muni for convincing thousands of his sons (the Haryasvas and Savalasvas)
to avoid entering family life. He felt that the itinerant sage had done a great
disservice by ushering them into renunciation at such a young age. Daksa was
later relieved, however, with the birth of sixty daughters who helped fulfill his
task of populating the universe.

Prajapati Daksa’s Birth and Prayers 4

When Maharaja Pariksit enquired about secondary creation (visarga), Sukadeva

Goswami resumed the narration of the Pracetas, who had concluded 10,000
years of austerities. When they emerged from the water and saw the landscape
overgrown with trees, they angrily prepared to burn them all down.22

Soma, the moon-god, pacified the Pracetas and explained how crucial the trees
are to life on earth. He then recommended that they marry Marisa, the daughter
of Pramaloca, who was raised by the trees. From the union of the Pracetas and
Marisa, Prajapati Daksa was born. As an expert progenitor, he filled the three
worlds with many different species of life, but discovered that the population was
still not sufficiently increasing.

To resolve the issue, Daksa entered the Vindhya mountains and offered the
famous Hamsa-guhya prayers to attract Vishnu’s mercy. Pleased with the prayers,
the Lord appeared in His eight-armed form, confirmed His supremacy and
promised to assist the progenitor to complete his task. He thus introduced Daksa
to Asikni, the daughter of Prajapati Pancajana, who would be a suitable partner
to beget many children.

Daksa Frustrated and Narada Cursed 5

After coming together, Asikni gave birth to 10,000 sons named the Haryasvas.
When the Haryasvas went to perform strict austerities for their purification,
they came in contact with Narada Muni. The sage was impressed by their focus,
determination and suitability for renunciation, and thus presented an instructive
metaphor detailing the pitfalls of materialistic life. Hearing that powerful
discourse persuaded them to forgo family life and instead embrace renunciation.
Shocked by the loss of his 10,000 sons, Daksa begot 1,000 more sons and similarly
instructed them to engage in austerities before procreating. When these sons,
the Savalasvas, completed their rigorous practices, Narada Muni came by and
convinced them to renounce the world too!

Outraged, Prajapati Daksa launched a series of accusations against Narada Muni,

claiming that he had made a blunder by ushering such young boys into a life of
renunciation. In fury, he cursed the sage to have to constantly travel the universe,
never having any fixed residence. Narada was unfazed. He happily accepted
Daksa’s curse and continued his business of preaching the glories of Narayana.
171
22 Described in Canto Four, Chapter 30
Prajapati Daksa’s Daughters 6

On Brahma’s order, Daksa begot sixty daughters in the womb of his wife Asikni,

06 | E.P.I.C | Prajapati Daksa

confident that they would not be influenced by Narada Muni’s association. These
daughters were married to exalted personalities, and their offspring populated
the entire universe with various species of living entities, including the human,
non-human and superhuman.

Real Renunciates
“According to Daksa’s philosophy, one should become
implicated in material enjoyment so that after experiencing
the distress of such enjoyment one will automatically
renounce. Material nature, however, is so strong that
although a man suffers at every step, he will not cease his
attempts to enjoy (trpyanti neha krpana-bahu-duhkha-
bhajah (SB 7.9.45)). Under the circumstances, unless one
gets the association of a devotee like Narada Muni or his
servant in the disciplic succession, one’s dormant spirit
of renunciation cannot be awakened. It is not a fact that because material
enjoyment involves so many painful conditions one will automatically become
detached. One needs the blessings of a devotee like Narada Muni. Then one
can renounce his attachment for the material world. The young boys and girls
of the Krishna consciousness movement have given up the spirit of material
enjoyment not because of practice but by the mercy of Lord Sri Chaitanya
Mahaprabhu and His servants.” (SB 6.5.41)

Krishnadasa Kaviraja Goswami, the illustrious author of Chaitanya-Charitamrita

famously noted: “Renunciation is the basic principle sustaining the lives of Sri
Chaitanya Mahaprabhu’s devotees. Seeing this renunciation, Sri Chaitanya
Mahaprabhu, the Supreme Personality of Godhead, is extremely satisfied.”
Renunciation, in its deepest sense, is universal. It applies to celibates and
householders alike. Every devotee must free themselves from the desires for
material pleasure, lest the resolute determination for devotional service cannot
take place.

That said, the renunciates, who physically leave everything behind and visibly
embrace detachment, are key members of any society. In spiritual culture, such
holy persons were revered as priests, educators, counsellors, advisors and, above
all, inspirers. Their sole interest was the interest of others. And thus, although
Daksa was outraged at the influence of Narada Muni, who effortlessly convinced
his 11,000 sons to avoid the complexities of married life, we can understand that
such renunciates are a great inspiration to society. They have two crucial roles to
play in the world.

Create Doubt

Exemplary renunciates create a sense of doubt, often without even saying a

word. Why would they give it all up? What are they are experiencing that gives 173
them such detachment? Are all the things we work so hard for really worth the
 trouble? A brahmana was once sent to Sanatana Goswami to ask for something
very valuable in his possession. Upon arrival and request, Sanatana Goswami
told him that he had a touchstone – a gem which was capable of transforming
iron into gold – lying in a pile of garbage. The brahmana found it, used it, and
happily set off with this priceless gift. While wandering off, however, he began
to consider, “Sanatana Goswami has left this valuable touchstone in a pile of
garbage, completely indifferent to it. That means he must have something far
more valuable in his possession.” He thus approached Sanatana again: “You must
have something more valuable than this stone; please give it to me.” Sanatana
Goswami gave him the Hare Krishna mantra to chant.

The words of saintly renunciates (sadhus) can also have powerful impact: “An
intelligent person should therefore reject all bad association and instead
take up the association of saintly devotees, whose words cut off the excessive
attachment of one’s mind” (SB 11.26.26). We see this in the example of Narada,
whose powerpacked words convinced Daksa’s sons to give it all up. Saintly souls
fuel our doubt in material life and all the illusory offers of happiness that lure us
away from our real self-interest.

Create Faith

Exemplary renunciates also inspire confidence. Their strict practice, spotless

character and selfless disposition inspires people to place their faith in a
relationship with God. An ancient tale tells of how Kali was conspiring to wreak
havoc in the world. His agents set off in different directions to spread the dark
influence and soon returned to report back. When one agent explained that
he had caused a saintly person (sadhu) to give up his vows, Kali was especially
pleased: “You have done the best job – sadhus create great faith, and by
causing him to deviate, that faith has been destroyed, and the doors to material
influence have opened up.”

Renunciates leave behind the small world of family life to embrace the entire
world as their family. Thus, they have the freedom and opportunity to travel
extensively for the purpose of preaching, teaching, counselling and enlightening
people with Krishna Consciousness. Narada Muni, the travelling spaceman, is an
ideal example of this. For most, inspirational practitioners are the single biggest
source of faith and motivation to seriously adopt the spiritual process. Their
strong faith can kindle a similar faith in others.

Srila Prabhupada wanted to produce such saintly renunciates. In Vrindavana, he

especially outlined the need for some modern-day goswamis:

“Our Vrindavana temple is perhaps our nicest building in the whole movement
and I want at least 25 good men here at all times. Because it is Vrindavana,
those who come should be exemplary so that all the people of Vrindavana, even
those who would be prone to criticise, will see that we are actually following the
Six Goswamis headed by Rupa Goswami.” (Letter, 23rd March 1974)

174
Giving Narayana

In this wonderful story we again witness how saintly people awaken the dormant

06 | E.P.I.C | Prajapati Daksa

devotion of the lost souls. Narada Muni is an instrumental player in many such
occurrences. Indeed, his name literally means “one who gives Narayana to
others.” Various episodes in the Srimad-Bhagavatam depict his expert ability to
inspire and empower people to reconnect with Krishna. At the start of Srimad-
Bhagavatam, we hear of Narada instructing Vyasadeva on how to compile this
epic work. Since Vyasadeva is the model guru, we could say Narada is the “guru
of gurus.”

Sometimes Narada employed puzzling tactics to bring people to devotion. He

instructed Mrgrari the hunter to fully kill animals rather than half-killing them. It
didn’t sound like the most spiritual advice, yet Narada was ingeniously bringing
him to a higher level of sensitivity. On other occasions, Narada utilised indirect
methods of explanation. In his talks with Pracinabarhisat, for example, the sage
narrated an allegory to expertly implant transcendental wisdom in a way that
was interesting, digestible and relevant. Often times it was simply the happiness
and contentment of Narada which inspired and transformed people. While
playing his vina, reverberating the names of Krishna and traversing the universe,
all living entities who contacted him became infused with spiritual emotion.
Of course, Narada did face obstacles and animosity, and was angrily cursed by
Daksa when he induced the progenitor’s sons to adopt the life of renunciation.
Still, Narada embodied complete tolerance and compassion, never retaliating
or counter-cursing. He was able to connect with the young, old, rich, poor,
cultured and primitive, from every conceivable background and psychophysical
disposition; a true friend to all.

Another name given to Narada Muni in the Srimad-Bhagavatam is ‘deva-

darshan.’ This has a triple meaning. Firstly, it indicates one who has seen God.
Secondly, it indicates that getting Narada’s audience is as good as getting God’s
audience. To see the pure devotee is equivalent to seeing God. Thirdly, it indicates
that seeing Narada is as good as seeing the demigods. (SB 10.36.16)

175
176
I – Indra and Vritrasura (7-13)

06 | E.P.I.C | Indra and Vritrasura

When Indra neglected to honour his spiritual master, it sparked a series of
events which led to the appearance of Vritrasura. Although externally appearing
as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting
this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of
heavens to do his duty and honour the plan of the Lord. Vritrasura’s character,
instructions and prayers, caution us to avoid judging others on external
considerations, since bhakti can be hidden within the heart of anyone.

Indra, Brhaspati and Narayana Kavaca 7, 8

One of Daksa’s daughters, Aditi, was married to Kasyapa Muni. From their union
came Tvasta, who later married Racana, the daughter of the demons. Their son,
Visvarupa, became the priest of the demigods when Brhaspati had rejected
them. Maharaja Pariksit was intrigued, so Sukadeva Goswami narrated the entire
history.

Once, Indra was comfortably seated in his assembly, surrounded by admirers,

being eulogised with choice poetry. When Brhaspati, the spiritual master of
the demigods, entered, the proud Indra neglected to receive him appropriately.
Brhaspati swiftly departed and Indra immediately regretted his mindless neglect
- this, he thought, could be fatal. He frantically initiated a search for his spiritual
master, but to no avail, and his offensive behaviour eventually caused him to
lose his opulence and suffer defeat at the hands of the demons, who forcefully
overtook his throne.

Indra and the other demigods took shelter of Brahma, who chastised them for
their neglect and directed them to accept Visvarupa as their priest. Indeed, the
demons had become powerful precisely because of the respect they offered to
their guru, Sukracarya.

Visvarupa taught the demigods various yajnas and trained them to invoke the
Narayana Kavaca, in which the devotee requests Vishnu, in various forms, to
protect him in different times, places and circumstances. Thus equipped, the
demigods were able to conquer the demons and reclaim the throne. At Maharaja
Pariksit’s request, Sukadeva Goswami explained the Narayana Kavaca by relating
the conversation between Indra and Visvarupa.

Indra Kills Visvarupa 9

Brahma had hinted that Visvarupa was inclined to the demons. When Visvarupa
saw them miserably defeated by the demigods, he secretly offered oblations
into the yajna on their behalf. When Indra discovered this disloyalty, he angrily
beheaded Visvarupa, but later regretted the act of murdering a brahmana.
Although Indra could counteract the sinful reactions, he instead accepted them
and shared them amongst the land, water, trees and women.

177
 Indra’s Enemy, Vritrasura 9

Angered by Visvarupa’s death, Tvasta (his father) performed a sacrifice in which

he chanted a mantra to increase the strength of Indra’s enemies. The mantra,
however, was chanted incorrectly, and instead caused Indra to be increased in
strength. Thus, the sacrifice produced a fierce demon (asura) named Vritrasura,
of whom Indra was the formidable enemy. Since the demon covered all the
planetary systems he was known as vrtra, or ‘one who covers everything.’

Though the demigods attempted to annihilate him, Vritrasura effortlessly

swallowed up all their weapons and equipment for fighting. Frustrated,
confused, and seeing no other recourse, the demigods approached the Supreme
Lord, knowing that only His guidance would deliver an ultimate solution.

Dadhici’s Sacrifice 9, 10

The Lord regretted that their prayers were not spiritually aimed, but He
nevertheless assisted them in killing Vritrasura. He told them to request Dadhici
Muni for the bones of his own body, which would be used to create a special
thunderbolt weapon to kill Vritrasura.

When the demigods approached Dadhici he readily agreed, understanding the

inevitable death of the material body and the higher cause that he could serve by
making this sacrifice. How magnanimous and noble Dadhici was! This body, he
said, is meant for the welfare work of others. Situating himself in mystic trance,
Dadhici shed his gross body and then engaged his soul at the lotus feet of the
Supreme Personality of Godhead. With the help of Visvakarma, the demigods
then prepared a thunderbolt from Dadhici’s bones. Armed with the thunderbolt
weapon, they prepared themselves to fight and mounted the backs of elephants.

The Great Fight 10, 11

A great fight ensued. The demigods fought with great vigour, causing the fearful
demons to flee, until only Vritrasura, their commander-in-chief, was left on the
battlefield. The demon encouraged the demigods to follow dharma and fight
as proper warriors, after which he valiantly attacked them all. Vritrasura came
face-to-face with Indra and angrily rebuked him for killing Visvarupa, who was a
brahmana, a spiritual master and his brother.

Though in battle with Indra, Vritrasura encouraged him to employ the special
thunderbolt and gain victory. This, the demon said, was all ordained by Vishnu.
He knew that he would also be blessed to die in that way, and thus be released
from material existence. Indra was still reluctant, and Vritrasura thus prayed
to the Lord, further revealing his devotional disposition in beautiful prayers of
surrender. It was becoming crystal clear that this was no ordinary demon.

Indra Kills Vritrasura 12, 13

Vritrasura attacked again. Impressed with the demon’s devotion, detachment

178 and knowledge, Indra heeded his advice. He thus invoked the thunderbolt
and a great fight ensued. Indra eventually severed the demon’s head from his
 body with his powerful thunderbolt, an act which took one complete year to
accomplish. Everyone cheered, while Vritrasura entered the transcendental world
of Lord Sankarsana.

Considering the karmic reactions he would incur for killing a brahmana, Indra
again became fearful. Although the sages reassured him, Indra observed the
personification of sin chasing him. He fled to Manasa-sarovara, where he lived
invisibly and meditated for one thousand years. During this time, Nahusa reigned
over the heavenly planets as the representative of Indra. After being purified,
Indra returned and performed a great sacrifice which released him from the
sinful reactions he was due.

Upside Down
“Herein it is clearly indicated that a person who is not at all demoniac, such
as Prahlada Maharaja and Bali Maharaja, may outwardly be a demon or be
born in a family of demons. Therefore in terms of real culture one should not be
considered a demigod or demon simply according to birth. In his dealings while
fighting with Indra, Vritrasura proved himself a great devotee of the Supreme
Personality of Godhead. Furthermore, as soon as he finished fighting with
Indra and was apparently killed, Vritrasura was transferred to Vaikunthaloka to
become an associate of Sankarsana.” (SB 6.13.3)

The stories of Srimad-Bhagavatam are not only full of intrigues and twists, but
highly instructive and incredibly deep. Since the goal of the spotless Purana
is to establish pure love of God as the ultimate goal of life, the various stories
demonstrate how the level of one’s bhakti is the defining factor in ascertaining
spiritual advancement. Whatever external signs and prevailing hierarchies may
indicate, love trumps everything. It has the power to turn our conventional
understanding upside-down.

According to general convention, demigods are considered more elevated than

demons. In the Srimad-Bhagavatam, however, we find the epic account of the
demon, Vritrasura, who possessed greater spiritual acumen than his demigod
counterpart, Indra. As the pastime unfolded, Vritrasura’s greatness shone
through, reminding us that even those of demoniac descent can embody the
highest states of devotion.

The Varnasrama social hierarchy highlights sannyasis as the spiritual leaders,

and all members of society are directed to take guidance from them. In the
Srimad-Bhagavatam, however, we find the dramatic incident of Ambarish (a
grhasta) being cursed by Durvasa Muni (a sannyasi). Ambarish’s forbearance and
saintliness foiled Durvasa Muni’s angry plan, and the renunciate sage eventually
sought his blessings and benediction, realising the King’s exaltedness.

Custom tells us that husbands are the spiritual authority for the wife, providing
guidance and leadership in both material and spiritual affairs. In the Srimad-
Bhagavatam, however, we have the famous account of the ritualistic brahmanas
180 who had devoted themselves to Vedic sacrifices. Though qualified in the
orthodoxy of ritual, they had missed the ultimate purpose. Their wives, on the
other hand, clearly understood the essence and goal of the Vedas, which is to
please the Supreme Lord Krishna. The wives thus shone through as far superior
in spiritual advancement.

06 | E.P.I.C | Indra and Vritrasura

Brahmanas are glorified as the head of the social body, honoured and
worshipped for giving spiritual direction and inspiration. In the Srimad-
Bhagavatam, however, we find numerous instances where those of a ‘lower’
varna became the instructors of brahmanas. At the onset of the narration we
hear how Suta Goswami, though supposedly of a lower birth, was selected as the
instructor and teacher of established brahmanas (Sages of Naimisaranya) due to
his devotional acumen.

Traditions stress respect to the elderly, who are endowed with spiritual
knowledge and realised by a lifetime of experiences; the old and wise are
considered natural spiritual authorities. In the Srimad-Bhagavatam, however,
we find the accounts of Dhruva and Prahlada, who, though lacking years of
experience, are nevertheless considered superlative devotees and spotless
examples by dint of their purity of consciousness. Sri Chaitanya Mahaprabhu
repeatedly read the stories of Dhruva and Prahlada, relishing the amazing
lessons from their lives.

According to material understanding, civilised and refined orders are more

spiritually aware than simple labourers and workers. In the Srimad-Bhagavatam,
however, we encounter the story of a palanquin carrier (Jada Bharata), who
systematically instructed a powerful King (Maharaja Rahugana) on how to
conquer the mind. The King was flabbergasted by the wisdom he heard and
immediately humbled himself before the simple labourer who he had carelessly
mistreated and offended.23

Identifying Pure Devotion

In the Bhakti-rasamrita Sindhu, Rupa Goswami defines the characteristics of

pure devotion. This verse, considered the paribhasa-sutra (emperor verse) of the
entire text, outlines all the key elements of purity: “When first-class devotional
service develops, one must be devoid of all material desires, knowledge obtained
by monistic philosophy, and fruitive action. The devotee must constantly serve
Krishna favourably, as Krishna desires.” (CC Madhya 19.167)

Vaisnava teachers have discussed these elements in depth, giving evidence

from scriptures and referencing various stories and accounts from bygone ages.
In essence, true, divine love is a tangible expression (anusilanam) of the desire
to please Krishna (anukulyena), free from any selfish desire for personal gain
(anyabhilasita sunyam).

Testing Pure Devotion

When observing our own life, there are key questions which can help us
determine the level of our devotional purity.

181
23 This analysis was inspired by Chaitanya Charan Das, www.thespiritualscientist.com
 Selfless – how selfless are we? Do we still have desires for personal gain, in a
gross or subtle way? How much do we forget ourselves while being absorbed in
devotional service? Do we make decisions based on what will benefit Krishna
and His devotees, or what will please us?

Steady – how steady are we in our practice? When there are obstacles and
difficulties do we lose our drive and energy? How much of our desire to serve is
based upon favourable results, and how much of it is based on the happiness of
having the opportunity to serve?

Serious – how serious are we about our devotional service? How much attention
do we pay to increasing the quality and quantity of devotional service? How
attentive are we to the details and finer subtleties of devotional service?

Sensitive – how open are we to receiving feedback and improving our

devotional service? How much are we conscious of how Krishna and the
Vaisnavas may be feeling about our devotional service?

Simple – how simple are we? Do we remain in the mood of being a humble
servant and instrument? How much duplicity or hypocrisy manifests during our
devotional service? How flexible are we to adapt to the needs of the day, ready
and willing to do whatever is required?

182
 183
06 | E.P.I.C | Indra and Vritrasura
 C – Chitraketu (14-19)
How could a demon like Vritrasura have such glorious devotional qualities?
In answer, Sukadeva Goswami explained his previous birth as Chitraketu,
during which he had great devotion for Lord Sankarsana. Chitraketu became
enlightened through a rollercoaster of events – first he was childless (despite
having 10 million wives), then his newborn child abruptly died, then the son
reappeared and taught him the harsh realities of life. Later, when Chitraketu
offended Parvati, she cursed him to become a demon in his next life. Chitraketu
humbly accepted his destiny, seeing all occurrences as the Lord’s mercy.

Chitraketu’s Lamentation 14

When Maharaja Pariksit enquired how a demon could possess such exalted
consciousness, Sukadeva Goswami described Vritrasura’s previous birth as
Chitraketu.

Despite marrying ten million wives, Chitraketu had no children. When the great
sage Angira Rishi visited, Chitraketu warmly received him. He frankly expressed
his dissatisfaction to the sage, who mercifully arranged for his first wife,
Krtadyuti, to have a son. There was, however, a caveat – he predicted the child
would bring both happiness (harsa) and lamentation (soka).

Upon the birth of this son, Chitraketu and all the citizens were overjoyed. His
dream had finally been fulfilled! The other wives, however, didn’t share that
joy, feeling neglected and sidelined by their husband. Clouded by envy and
overcome by selfishness, they administered poison to the child and mercilessly
killed him. Krtadyuti fainted in shock, the inhabitants of the palace were in
tears and Chitraketu practically lost all consciousness! The mother condemned
the cruel acts of providence and begged her child to wake up, but it was futile.
Understanding their pain, the sages Narada and Angira arrived on the scene to
offer enlightening words.

Chitraketu Enlightened 15, 16

The two sages instructed Chitraketu in the harsh realities of life; all relationships
of this world are temporary, and the material designations we assume are
ultimately imaginary. The illuminating knowledge empowered Chitraketu to
gain a broader perspective. Being eager for more, Narada guided Chitraketu in
cultivating an internal detachment and gave him a mantra to chant. Then, by his
mystic potency, Narada empowered the child to speak words of wisdom which
further highlighted the transitory nature of everything in this world.

The funeral ceremony was performed and the envious queens were so ashamed
of their conduct that they gave up the aspiration to have children. The sages
departed and Chitraketu dedicated himself to reciting the mantra given to him
by Narada. Within days he was able to have the direct vision of Lord Sesa, and he
overflowed with gratitude. Pleased by his prayers, the Supreme Lord explained
184
further knowledge of Himself to Chitraketu.
 Chitraketu Cursed 17

Along with seeing the Lord, Chitraketu was also benedicted with rulership over
the Vidyadhara planet. As he enjoyed in that realm, travelling from place-to-
place, he once encountered Lord Siva publicly embracing Parvati, surrounded by
an august assembly of Siddhas, Caranas and great sages.

Chitraketu was astonished by the sight and laughed loudly, much to the
disapproval of Parvati. There was no offensive intention since Chitraketu was
simply exhibiting his amazement at Lord Siva’s aloofness. Nevertheless, Parvati,
entirely unimpressed by his reaction, cursed him to become a demon. Chitraketu
humbly accepted it without protest. Devotees, Siva said, never fear any condition
of life – heaven, hell or liberation are all the same, since their only aspiration is to
serve the Lord.

Chitraketu thus became the ‘demon’ Vritrasura in his next life.

Diti, Indra and the Maruts 18, 19

Sukadeva Goswami continued describing the descendants of Daksa’s daughters,

particularly Diti (mother of the demons) and Aditi (mother of the demigods).
Those offspring became known as the Daityas and Adityas respectively.

Diti had a grudge against Indra, since Vishnu had appeared to save him by killing
her sons, Hiranyaksa and Hiranyakasipu. Angered, she now desired another
son who would kill Indra. By her womanly charm she conquered Kasyapa, her
husband, who agreed to unite with her. When she expressed what kind of child
she wanted, however, he was shocked and condemned himself. Nevertheless,
Kasyapa ingeniously instructed Diti to strictly follow the Vaisnava austerity of
Pumsavana-vrata. This would satisfy her desire for a son, but simultaneously
purify her consciousness from the enmity towards Indra and the demigods.

While Diti engaged in the vow (vrata), Indra closely monitored her every move,
looking for some discrepancy to capitalise upon. When Indra caught her in
violation of the strict regulations, he entered her womb and sliced the embryo
into forty-nine parts. Those children became known as the Maruts, who later
made friendship with Indra and were saved. Upon the request of Maharaja
Pariksit, Sukadeva Goswami went on to explain the details of the Pumsavana-
vrata.

River of Names
“The instructions given by Narada and Angira Muni are the true spiritual
instructions for the illusioned conditioned soul. This world is temporary, but
because of our previous karma we come here and accept bodies, creating
temporary relationships in terms of society, friendship, love, nationality and
community, which are all finished at death. These temporary relationships did
not exist in the past, nor will they exist in the future. Therefore, at the present
186 moment the so-called relationships are illusions.” (SB 6.15.2)
When Maharaja Chitraketu was overwhelmed by lamentation at the sudden
death of his beloved son, he received a series of transcendental instructions.
Firstly, the great sages Narada and Angira came and reminded Chitraketu

06 | E.P.I.C | Chitraketu
about the body, soul, inevitable death and the subsequent transmigration that
everyone will experience. Later, Chitraketu’s son came back to life and spoke to
the King, quite bluntly stating: “In which birth were these individuals my mother
and father? No one is actually my mother and father. How can I accept these
two people as my parents?” Later, after absorbing himself in prayer, Chitraketu
was further enlightened in transcendental knowledge by the Supreme Lord
Himself. At every stage he received powerful insights to elevate his consciousness
and bring perspective to the situation he was facing.

The Srimad-Bhagavatam offers a series of interesting analogies to describe the

temporal relationships in this material world:

Tourists meeting in a hotel:

“Thereafter, Devayani, the daughter of Sukracarya, understood that the

materialistic association of husband, friends and relatives is like the association
in a hotel full of tourists. The relationships of society, friendship and love are
created by the maya of the Supreme Personality of Godhead, exactly as in a
dream.” (SB 9.19.27-28)

Travellers in a restaurant:

“My dear mother, in a restaurant or place for drinking cold water, many
travellers are brought together, and after drinking water they continue to their
respective destinations. Similarly, living entities join together in a family, and
later, as a result of their own actions, they are led apart to their destinations.”
(SB 7.2.21)

Sticks meeting in the river:

“Many planks and sticks, unable to stay together, are carried away by the force
of a river’s waves. Similarly, although we are intimately related with friends and
family members, we are unable to stay together because of our varied past
deeds and the waves of time.” (SB 10.5.25)

Fallible Soldiers in an army:

“Persons devoid of atma-tattva do not enquire into the problems of life, being
too attached to the fallible soldiers like the body, children and wife. Although
sufficiently experienced, they still do not see their inevitable destruction.” (SB
2.1.4)

Dreams that will end:

“In a dream we form a society of friendship and love, and when we awaken
we see that it has ceased to exist. Similarly, one’s gross society, family and love
are also a dream, and this dream will be over as soon as one dies. Therefore, 187
whether one is dreaming in a subtle way or a gross way, these dreams are all
 false and temporary.” (SB 7.14.3-4)

Elements scattered by the wind:

“Just as the wind brings together masses of clouds, blades of grass, wisps of
cotton and particles of dust, only to scatter them all again, so the creator deals
with His created beings in the same way.” (SB 10.82.43)

In a conversation with Dhritarastra, Akrura concludes:

“In this world no one has any permanent relationship with anyone else, O King.
We cannot stay forever even with our own body, what to speak of our wife,
children and the rest. Every creature is born alone and dies alone, and alone one
experiences the just rewards of his good and evil deeds.” (SB 10.49.20-21)

So how do we mediate the relationships of this world? Are all of our connections
ultimately meaningless and simply a waste of time?

Attention vs Attachment

Without genuinely investing in relationships, situations and aspirations, how can

we make any real progress in those areas? Where the attention goes, energy
flows and results invariably show. Simultaneously, however, wisdom teachers
constantly remind us to remain detached and aloof; everything in this world is a
fleeting reality destined for destruction at the ruthless hands of time. In ultimate
reality, we are building castles in the sand. So what’s the balance? When does
genuine concern and responsibility evolve into an unhealthy attachment?
How can we identify the extremes of over-zealous endeavour and irresponsible
aloofness? Is it possible to cultivate a spiritually elevated consciousness whilst
sensitively navigating day-to-day realities and responsibilities?

The Srimad-Bhagavatam makes a clear distinction between being attentive

and being attached. Every spiritual practitioner should know how to strike the
balance, and avoid overstepping the line.

Intelligence vs Emotion (The Driver) – an attentive person is driven to act by

spiritual intelligence, clearly understanding the broader need and purpose
behind their endeavour. An attached person, however, is driven by fleeting
emotions and is therefore flickering in effort and determination. It’s not that an
attentive person is not passionate or emotionally involved, but every endeavour
is founded upon wisdom and knowledge. Are you driven by intelligence or
emotion?

Endeavour vs Result (The Success) – an attentive person invests energy in

crafting a perfect endeavour, doing everything within their control to make the
best attempt possible. This is their measure of success. An attached person,
however, evaluates success based on the outcome and result. An attentive
person is not indifferent to the results, but simply uses them to understand how
they can refine and improve their endeavour. Are you concerned about giving
188 your best or achieving the best?
Eternal vs Temporary (The Vision) – an attentive person is always awake to the
backdrop of spiritual reality, though living and functioning in the ‘real’ world.
An attached person, however, engrossed and entangled in their vision of this

06 | E.P.I.C | Chitraketu
temporary life, is rendered oblivious to the ‘bigger picture.’ Attentive people are
undoubtedly practical, but simultaneously transcendental. How many of your
desires, decisions and directions are formulated with reference to the ultimate
purpose of life?

Transcendental Affection

In the First Canto of Srimad-Bhagavatam we find the striking prayers of Queen

Kunti. With regards to family attachments, she prays: “O Lord of the universe,
soul of the universe, O personality of the form of the universe, please, therefore,
sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis. O Lord
of Madhu, as the Ganges forever flows to the sea without hindrance, let my
attraction be constantly drawn unto You without being diverted to anyone else.”
(SB 1.8.41-42)

In the purport, Srila Prabhupada clarifies how affection cannot be annihilated,

but must be redirected in a spiritual way: “Perfection of pure devotional service
is attained when all attention is diverted towards the transcendental loving
service of the Lord. To cut off the tie of all other affections does not mean
complete negation of the finer elements, like affection for someone else. This
is not possible. A living being, whoever he may be, must have this feeling of
affection for others because this is a symptom of life… The so-called affection for
family, society, country, etc., consists of different phases of sense gratification.
When this desire is changed for the satisfaction of the Lord, it is called
devotional service.” (SB 1.8.42)

But we may still wonder why Queen Kunti’s affection for her family members,
who were all Krishna’s devotees, is problematic. Srila Prabhupada further
clarifies: “Her affection for the Pandavas and the Vrsnis is not out of the range
of devotional service because the service of the Lord and the service of the
devotees are identical. Sometimes service to the devotee is more valuable than
service to the Lord. But here the affection of Kuntidevi for the Pandavas and
the Vrsnis was due to family relation. This tie of affection in terms of material
relation is the relation of maya because the relations of the body or the mind are
due to the influence of the external energy. Relations of the soul, established in
relation with the Supreme Soul, are factual relations. When Kuntidevi wanted
to cut off the family relation, she meant to cut off the relation of the skin. The
skin relation is the cause of material bondage, but the relation of the soul is the
cause of freedom.” (SB 1.8.42)

189
190
06 | E.P.I.C | Chitraketu

191
 07
CANTO

Maharaja Pariksit’s doubt about the Lord’s

impartiality triggered the transcendental
narrations of Canto Seven. Though born in a
demoniac family, Prahlada received the gift
of divine grace, demonstrating how the Lord’s
mercy is open to everyone. He constantly
remembered the Lord and engaged himself
in hearing and reciting His transcendental
pastimes. In loving reciprocation, Lord
Nrsinghadeva dramatically appeared to
protect him and open up the doors to the
spiritual world. Narada Muni later explained
how adherence to the Varnasrama system
opens up opportunities to purify oneself,
please Krishna and perfect spiritual life.

O.P.E .N
192
“Do you think that God is in that way partial? No. It is the... Just like
the sunshine. Sunshine is open for everyone, but one who does not
take advantage of the sunshine, he keeps himself within the dark
room, oh, the sun, what can sun do? Similarly, this partiality of God,
that He takes special interest of the devotees because the devotees
are able to take the Supreme, the complete sunshine of Krishna, it
is not the partiality of the sun or Krishna, but it is the capacity of the
person who can take full advantage of the sunshine. One should
come out of the darkness and take full advantage of the sunshine. So
sun is open for everyone. Similarly, God is open for everyone. One who
comes out of this darkness of ignorance, he takes more advantage of
Krishna’s favour.”

- Srila Prabhupada, Lecture, 8th December 1966, New York

O Oppressive Ogre (1-4)

P Prahlada’s Precepts (5-7)
E Enraged Entrance (8-10)
N Narada’s instructions (11-15)

193
 O – Oppressive Ogre (1-4)
Hiranyakasipu tried to gain complete control of the universe and became highly
oppressive, displaying the grotesque and predatory qualities of an ogre. He
underwent extreme austerities to overcome death and requested benedictions
from Brahma that would make him virtually immortal. He overpowered
humans and demigods, terrorised all living entities and even forced the
Gandharvas and Apsaras to dance and sing for his pleasure.

Impartiality of God 1

Having heard of how Krishna kills the enemies of Indra, Maharaja Pariksit
questioned the impartiality of the Lord. Why does He favour some and neglect
others? In response, Sukadeva Goswami explained that the Lord is completely
impartial, free from duplicity, and it is rather the living entities that harbour
dualities such as enmity and friendship, attachment and detachment, etc.
The Lord is constantly planning to benefit all living entities, and thus, even the
demons killed by the Supreme Lord attain salvation immediately. The striking
example was the envious Sisupala.

Anyone who comes in contact with Krishna, regardless of their mindset, will
receive purification: “The gopis by their lusty desires, Kamsa by his fear, Sisupala
and other kings by envy, the Yadus by their familial relationship with Krishna,
you Pandavas by your great affection for Krishna, and we, the general devotees,
by our devotional service, have obtained the mercy of Krishna.” (SB 7.1.31)

Jaya and Vijaya 1

When Maharaja Pariksit heard that Sisupala and Dantavakra were associates of
the Lord who fell from the eternal world, he enquired further. Sukadeva Goswami
thus explained the story of Jaya and Vijaya by narrating a conversation between
Maharaja Yuddhistira and Narada Muni that took place just after Sisupala’s death.

Once, when the Four Kumaras were entering Vaikuntha, the two gatekeepers,
Jaya and Vijaya, refused them entry. Offended by their behaviour, the saintly sons
of Brahma cursed the gatekeepers to descend to the material world as demons.
They later became Hiranyakasipu and Hiranyaksa in Satya-yuga, Ravana and
Kumbhakarna in Treta-yuga, and Sisupala and Dantavakra at the end of Dvapara-
yuga. After these three demoniac births they re-entered the spiritual world.

Hiranyakasipu - Aggrieved but Philosophical 2

Maharaja Yuddhistira enquired about the enmity between the boy-saint

Prahlada and his father, Hiranyakasipu. Narada Muni thus narrated the dramatic
history.

After Varahadeva killed Hiranyaksa, Hiranyakasipu seethed with anger and

accused the Lord of partiality. He was hell-bent on gaining revenge. Assisted by
194 his demoniac associates, Hiranyakasipu wreaked havoc in the universe, burning
villages, attacking sages, killing cows and performing an array of other atrocities.
 Though engaged in such abominable violence, Hiranyakasipu simultaneously
performed the religious rites for his brother’s funeral and comforted his grieving
relatives with profound philosophy and enlightening wisdom. He narrated how
Yamaraja once appeared as a young boy to spiritually counsel some queens who
had lost their husband, King Suyajna. In his discourse, Yamaraja narrated the
story of the kulinga birds to teach them that if they exhaust their time in useless
lamentation for their deceased husband, they will also be overcome by death in
the process.

Overcoming Death 3

Desiring to defy his mortality, Hiranyakasipu commenced a torturous regime

of austerity and penance. The intensity of his practice generated an unbearable
heat in the universe which filled the demigods with anxiety and prompted them
to approach Lord Brahma. Hearing of Hiranyakasipu’s intentions to occupy his
post, Brahma went to see him.

Brahma was astonished to see the demon’s emaciated body and was duty-
bound to offer him benedictions. He rejuvenated Hiranyakasipu’s body and
enquired what his aspiration was. Hiranyakasipu offered a series of eloquent
prayers and then requested several benedictions: “Please grant that I not be
killed by any created living being; that I not die inside or outside any residence,
during daytime or night, nor on the ground or in the sky; that I not be killed
by any being created by you, nor by any weapon, nor by any human being or
animal - indeed, that I not meet death from any entity, either living or nonliving;
that I have no competitor; that I have sole lordship over all living beings and
presiding deities; and that I acquire all mystic powers.” Brahma agreed to
his request. Having seemingly covered all eventualities, Hiranyakasipu was
convinced that these benedictions would secure his immortality.

Oppressive Ogre 4

After being rewarded, Hiranyakasipu commenced his oppressive activities

and conquered practically everyone in the universe. He lived in unimaginable
opulence and was intoxicated by carnal pleasures, pride and power. He just
couldn’t forget his brother’s death and seethed with vicious enmity towards Lord
Vishnu.

Brahmanas cursed him, others nervously prayed for protection, while many
just surrendered out of deep fear. The Lord reassured them that Hiranyakasipu’s
oppressive atrocities would eventually be the cause of his demise. His most
acute mistake would be to torment his own saintly son, Prahlada. That would be
intolerable to the Lord; the final straw. When Narada described the outstanding
qualities of Prahlada, Maharaja Yuddhistira was dumbfounded as to how his
father could direct so much aggression and anger towards such a saintly son.

Divine and Demoniac

196 “Although Hiranyakasipu was a demon, he had Vedic knowledge and
understanding. Thus the advice given to his family members - his sister-in-law,
mother and nephews - was quite sound. The demons are considered highly
elevated in knowledge, but because they do not use their good intelligence for
the service of the Lord, they are called demons. The demigods, however, act

07 | O.P.E.N | Oppressive Ogre

very intelligently to satisfy the Supreme Personality of Godhead... To become a
demigod or to become godly, whatever one’s occupation, one must satisfy the
Supreme Personality of Godhead.” (SB 7.2.21)

There is a perpetual struggle in the universe between demigods and demons.

and Krishna periodically descends to resolve the situation. As time progresses,
the delineation between divine and demoniac becomes more and more vague.
Previously, divine and demoniac lived on different planets. Later, however, they
lived on the same planet but existed in different families. With the progression
of time, they inhabited the same families, but were distinct individuals. Now we
have reached the summit of degradation, where divine and demoniac exists
within the same individual. Living entities exhibit traits of both, perpetually
struggling between the higher and lower nature.

A demon then, is not necessarily a ghastly one-eyed creature with ferocious

teeth and fiery weapons. They may well be walking among us, unassuming and
unidentifiable, rooted in a way of living which distances them and others from
spiritual progression towards the Supreme Person. In Chapter Sixteen of the
Bhagavad-gita, Krishna clearly outlines the philosophy, mentality, activity and
destiny of the demons.

Demoniac Philosophy (Bhagavad-gita 16.8, 11, 12, 16)

The primary agenda of the demons is to take God out of the picture. They posit
that the world is a chance combination of matter, with no God in control and
no spiritual purpose. Through jugglery of words and complex misinformation,
they convince themselves and others that it is entirely rational to disbelieve the
existence of a Supreme controller. This helps them to justify their independence,
and allows them to gratify the senses, exploit others, eat, drink, be merry and
enjoy, free from any sense of responsibility. They promote a myriad of material
desires, suppress any form of spirituality and religiosity, and reinforce a hedonistic
approach to life.

Demoniac Mentality (Bhagavad-gita 16.13, 14, 15, 19)

When one sees themselves as the enjoyer and controller, an egotistical and
proud psychology naturally develops. Such demons are convinced that they have
dominion over their environment and everything within it. Whatever surrounds
them, they believe, is meant for their pleasure and enjoyment. They maintain
friendships only as long as it facilitates their desires, and if anyone opposes their
selfish worldview, they are ready to create enmity and wage war.

Demoniac Activity (Bhagavad-gita 16.7, 9, 17)

Because their mentality is so corrupt, demons repeatedly disregard spiritual

wisdom and beneficial counsel. They dedicate themselves to unbeneficial acts
197
which destroy their own wellbeing, cause suffering to others, and generate
 unrest in the world. Consciously or unconsciously, they engage in works which
are painful, exploitative and destructive. They justify their approach with empty
arguments and fallacious logic, actively convincing others to follow in their
footsteps.

Demoniac Destiny (Bhagavad-gita 16.11, 12, 16, 18, 19)

Such a selfish approach can never bring any true happiness. Thus, demons
are invariably plagued with perplexity and anxiety. Entangled in a network of
destructive desires, they are filled with fear, frustration and anger in this lifetime,
and after death descend into lower forms of existence where they are forced
to suffer the ramifications of their acts; miserable in the now, and hellish in the
future.

Krishna’s message is loud and clear: demoniac philosophy breeds a demoniac

mentality, the demoniac mentality leads to demoniac activity, and demoniac
activities secure a demoniac destiny.

Conquering the Demon Within

If we honestly introspect, we may well find that elements of this demoniac

mentality seep into our daily interactions. Although Hiranyakasipu was indeed an
extreme character, we may sense that there is a little Hiranyakasipu hiding within
each one of us. The Bhagavad-gita explains that the uncontrolled mind, that
devilish voice within, is conspiring against us on a moment-to-moment basis.

Krishna also explains how to remedy the situation: “It is undoubtedly very
difficult to curb the restless mind, but it is possible by suitable practice and
by detachment” (BG 6.35). Only through spiritual acumen and unbreakable
determination can we transform the mind and experience true freedom, being
guided by intelligence instead of instinct. An uncontrolled mind will agitate,
misguide and implicate the soul, forcing us to glide down into lust, anger and
greed. That mindset emphasises problems in every opportunity, dissatisfied with
the present and perpetually hankering for a better future. The controlled mind,
however, acts as a friend on our spiritual journey, helping us to make progressive
and healthy choices which create wellbeing on all levels. That mindset is able to
identify opportunities in every problem, ever-satisfied come what may.

198
 199
07 | O.P.E.N | Oppressive Ogre
 P – Prahlada Maharaja (5-7)
Prahlada Maharaja, one of the twelve great devotees (mahajanas), is a shining
example of one who constantly remembered the Lord with unwavering
devotion. Despite his father’s animosity towards Vishnu, Prahlada maintained
his faith, causing Hiranyakasipu to angrily condemn him to die. Though
Prahlada was thrown off a mountain, fed poison, hurled into a blazing fire,
and tortured in a variety of other ways, he never became doubtful or weak, but
continued expounding the glories of Krishna with increased enthusiasm and
conviction.

Prahlada’s Education 5

Hiranyakasipu had placed his son under the tutelage of Sukracarya’s two sons,
Sanda and Amarka. Prahlada, however, rejected their materialistic teachings and
instead nurtured his pure devotion to the Lord. Once, Hiranyakasipu asked his
son to describe the best thing he had learnt in school. Prahlada Maharaja replied
by telling his father that anyone engrossed in materialistic duality, thinking “This
is mine, and that belongs to my enemy,” should renounce family life and go to
the forest to worship the Supreme Lord! Hiranyakasipu laughed incredulously at
his response, and ordered the sons of Sukracarya to immediately rectify the child.
When Prahlada maintained his complete disinterest in mundane lessons, the
anxious teachers became more and more threatening.

After carefully tutoring Prahlada further, they again brought him to his father.
When Hiranyakasipu affectionately asked his son the same question for the
second time, Prahlada Maharaja unhesitatingly praised the nine processes of
devotional service! Completely outraged, Hiranyakasipu angrily enquired how
Prahlada had developed such unwavering devotion. Prahlada answered with
perfect equipoise, highlighting the extraordinary potency of associating with
saintly devotees.

Prahlada Tortured 5

Enraged, Hiranyakasipu threw him from his lap and ordered his assistants to
execute him, outraged that the young boy was so lovingly attached to his arch
enemy, Vishnu. They contrived a variety of ways to kill the saintly boy – they threw
him beneath elephants; cast him into the midst of huge, fearful snakes; cursed
him with destructive spells; hurled him from a hilltop; conjured up frightening
apparitions; administered him poison; starved him; exposed him to severe
cold, winds, fire and water; and even threw heavy stones to crush him. Nothing
worked! Throughout these trials, Prahlada unflinchingly meditated on Lord
Vishnu and mystically remained unharmed.

Hiranyakasipu fell into deep anxiety, while the teachers unsuccessfully tried to
brainwash the boy again. Ironically, it was Prahlada Maharaja who ended up
doing the ‘brainwashing’! Completely unfazed, he boldly instructed all his class
200 friends, the sons of the demons, in the science of spirituality.
 Prahlada’s Preaching 6

Prahlada Maharaja inspired his friends to utilise their human form of life for
something more valuable than mere material enjoyment. Such pleasures are
fleeting, he told them, and automatically appear and disappear regardless of our
best endeavours. Prahlada encouraged them to engender a sense of urgency,
since in an average lifespan so much time is lost through childhood frolicking,
sleeping, bodily maintenance, disease and old age. In reality, life in this world
passes us by very quickly.

The demanding world of materialistic family life can consume one’s attention
and leave little time, energy and enthusiasm for anything else. Entangled and
preoccupied, one drowns in the fatal conceptions of “I, me and mine,” ignorant of
the real spiritual essence. Thus, Prahlada warned his young comrades to remain
free from material entanglement by keeping close contact with saintly persons.
When Prahlada explained how he received this transformative knowledge from
Narada Muni, his friends were completely puzzled – “Since we’ve all been in
school under the strict eye of Sanda and Amarka, when did you receive this
knowledge?”

Prahlada’s Upbringing 7

Prahlada related the history of his birth. When Hiranyakasipu entered Mandara
Mountain to execute severe austerities, the demigods regained universal control
and subdued the demons. They arrested Hiranyakasipu’s wife, Kayadhu, who was
pregnant with Prahlada. Fearing another demon, the demigods resolved to kill
the child immediately.

Narada Muni, however, intercepted the situation and informed them that a
saintly personality would be born from her womb. The sage thus took Kayadhu
to his asrama where he instructed her in spiritual knowledge. Hearing those
instructions, Prahlada Maharaja, although a small baby within the womb,
became fully enlightened in the science of Krishna consciousness.

Prahlada continued expounding Narada’s teachings to his schoolmates. He

discussed the nature of the spirit, the gross and subtle bodies, the modes of
material nature, the Supersoul, the character of a self-realised soul, the illusion of
material happiness, and the open opportunity to render pure devotional service
and make one’s life perfect.

Nine Processes
“The nine different processes enunciated by Prahlada
Maharaja, who learned them from Narada Muni, may not
all be required for the execution of devotional service; if a
devotee performs only one of these nine without deviation, he
can attain the mercy of the Supreme Personality of Godhead.
Sometimes it is found that when one performs one of the
202 processes, other processes are mixed with it. That is not
improper for a devotee. When a devotee executes any one of
the nine processes (nava-laksana), this is sufficient; the other eight processes are
included.” (SB 7.5.23-24)

07 | O.P.E.N | Prahlada Maharaja

Bhakti-yoga is not an armchair philosophy, a religious doctrine or a Sunday ritual.
It is a way of life. While the process may appear simplistic, when practised with
sincerity and purity it actually combines and synthesises all other disciplines.
Prahlada Maharaja, considered one of the twelve great authorities on devotion,
outlined nine prominent practices of bhakti that can rekindle one’s connection
with Krishna. The practice of each item is unlimited, and it can be developed,
enhanced and refined over time. Engaging in these practical acts of bhakti-yoga
will awaken a deep sense of fulfilment, happiness and enduring satisfaction.
Indeed, Krishna assures us that the individual who is steadfast and determined in
such spiritual practices can see Him face-to-face.

Examples of Perfection

In the Bhakti-rasamrita Sindhu, Rupa Goswami outlines nine examples of

devotees who perfected their spirituality through these timeless practices:
“Maharaja Pariksit attained the highest perfection, shelter at Lord Krishna’s
lotus feet, simply by hearing about Lord Vishnu. Sukadeva Goswami attained
perfection simply by reciting Srimad-Bhagavatam. Prahlada Maharaja attained
perfection by remembering the Lord. The goddess of fortune attained perfection
by massaging the transcendental legs of Maha Vishnu. Maharaja Prthu
attained perfection by worshiping the deity, and Akrura attained perfection by
offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by
rendering service to Lord Ramacandra, and Arjuna attained perfection simply
by being Krishna’s friend. Bali Maharaja attained perfection by dedicating
everything to the lotus feet of Krishna.” (BRS 1.2.265). It is further explained that
Ambarish Maharaja engaged in all nine processes, fully engaging his mind,
senses and entire being in the Lord’s service.

We see examples of perfection in the Ramayana also. Hanuman attained

perfection through the process of hearing (sravanam), while Valmiki Rishi
adopted the process of chanting (kirtanam). Sita, who was constantly absorbed
in thought of Rama while held captive by Ravana, attained perfection through
remembering (smaranam), while Bharata, who put Rama’s slippers on the
throne and worshipped them while He was in exile, attained perfection by
serving the lotus feet (pada-sevanam). Sabhari, who unconventionally tasted
eatables before she actually offered them, attained her perfection through
worship (arcanam), while Vibhisana, who took shelter of Rama in a deep
mood of surrender, attained perfection through prayer (vandanam). Laksman,
who was a fully faithful servant of Sita and Rama, attained perfection through
humble service (dasyam), while Sugriva met with spiritual success by dint of his
friendship (sakhyam) with Lord Rama. Jatayu, the valiant vulture, offered his very
life in the Lord’s service as he attacked the mighty Ravana and subsequently lost
his life. His perfection was through the surrendering of his entire self to the Lord
(atma-nivedanam).
203
 Two Divisions

Srila Prabhupada explains that the nine processes are divided into two
categories: “Of the nine types of devotional service, only seven were immediately
given. The balance - friendship and surrendering everything - were to be
developed later. In other words, devotional service is divided into two categories
- namely vidhi-marga and raga-marga. The process of becoming friends
with the Lord and sacrificing everything for Him belongs to the category of
raga-marga, the stage of developed devotional service. For the neophyte, the
important processes are those of hearing and chanting (sravanam kirtanam),
remembering Krishna, worshiping the deity in the temple, offering prayers and
always engaging in the service of the Lord, and worshiping the lotus feet of the
Lord.” (SB 4.28.30)

The Most Important

“Simply by chanting the holy name of Krishna once, a person is relieved from all
the reactions of a sinful life. One can complete the nine processes of devotional
service simply by chanting the holy name.” (CC Madhya 15.107)

Srila Prabhupada, in his purport to this verse, comments as follows: “In this
regard, Srila Jiva Goswami states in his book Bhakti-sandarbha (173): yadyapi
anya bhaktih kalau kartavya, tada; kirtanakhya-bhakti-samyogenaiva. Out of
the nine processes of devotional service, kirtana is very important. Srila Jiva
Goswami therefore instructs that the other processes, such as arcana, vandana,
dasya and sakhya, should be executed, but they must be preceded and followed
by kirtana, the chanting of the holy name. We have therefore introduced this
system in all of our centers. Arcana, arati, bhoga offering, deity dressing and
decoration are all preceded and followed by the chanting of the holy name of
the Lord - Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama,
Hare Rama, Rama Rama, Hare Hare.”

Eighty-one Varieties of Devotional Service

In Canto Three, Devahuti enquired from Kapiladeva about the subtleties of

devotional service. Kapiladeva gave a comprehensive breakdown of devotional
service performed in different modes of material nature. In Canto Four we find
archetype examples of devotional service in the mode of Ignorance (Daksa), in
the mode of Passion (Dhruva) and in the mode of Goodness (Prthu).

Within each of the three modes of material nature there are three subdivisions.
Thus, we have nine categories of devotional service in different mindsets, and
when multiplied by the nine processes of bhakti, we end up with eighty-one
varieties of devotional service.24

Srila Prabhupada explains: “Devotional service in the modes of ignorance,

passion and goodness can be divided into eighty-one categories. There are
different devotional activities, such as hearing, chanting, remembering,
worshiping, offering prayer, rendering service and surrendering everything, and
204
24 This analysis was inspired by Kartik Chandra Das, Bhagavatam Overview Course
each of them can be divided into three qualitative categories. There is hearing
in the mode of passion, in the mode of ignorance and in the mode of goodness.
Similarly, there is chanting in the mode of ignorance, passion and goodness, etc.

07 | O.P.E.N | Prahlada Maharaja

Three multiplied by nine equals twenty-seven, and when again multiplied by
three it becomes eighty-one. One has to transcend all such mixed materialistic
devotional service in order to reach the standard of pure devotional service, as
explained in the next verses.” (SB 3.29.10)

205
206
E – Enraged Entrance (8-10)

07 | O.P.E.N | Enraged Entrance

To protect the devoted Prahlada, Nrsinghadeva made an enraged entrance
from a pillar and ripped apart Hiranyakasipu with His nails, bringing his
demoniac oppression to an abrupt end. The demigods, terrified by the
Lord’s raging anger, ushered Prahlada forward to pacify the half-man half-
lion incarnation. Nrsinghadeva lovingly blessed Prahlada with a variety of
benedictions as per his desire and Prahlada was thus coronated as King.

Enraged Entrance 8

When he heard of Prahlada’s preaching exploits and unrelenting devotion to

Vishnu, Hiranyakasipu decided to kill his son there and then. He asked his son
where he got his power from, and Prahlada boldly replied, “The same place as
you – Lord Vishnu!” Hiranyakasipu was aghast! The demon challenged the young
boy as to whether his God existed within the pillars of the palace, and Prahlada
Maharaja unhesitatingly replied that the all-pervading Lord was indeed present
everywhere.

Hiranyakasipu sniggered at his son’s statement, thinking it childish and

sentimental, and angrily struck the pillar with his fist. There was a tumultuous
reverberation, and a terrifying form appeared, never seen before – half-man
and half-lion, with raging eyes like molten gold and a deafening roar. Lord
Nrsinghadeva had made his enraged entrance from the pillar!

He headed towards Hiranyakasipu and violently attacked the demon, launching

powerful blows in a terrible trial of arms. The Lord then grabbed him, placed him
on His lap, and, in the doorway of the assembly hall, effortlessly tore the demon
to pieces, keeping all the benedictions of Brahma intact. The enraged Lord then
annihilated all his demoniac henchmen and victoriously sat upon the throne
of Hiranyakasipu. All the demigods, headed by Lord Brahma, were completely
awestruck and offered prayers of deep gratitude.

Enraged Lord is Pacified 9

Seeing the Lord’s incredible fury, nobody had the courage to approach
Him. Brahma ushered Prahlada forward, urging him to pacify the enraged
Lord. Prahlada calmly stepped forth and was greeted with warm affection.
Nrsinghadeva placed His hand upon Prahlada, who became infused with
spiritual knowledge and thus recited beautiful prayers of glorification.

Prahlada explained how bhakti is the only way to attract the attention of the
Lord – no material qualifications, abilities or achievements can impress Him. Only
when we are devotionally connected to the Lord can we feel the happiness and
security that we yearn for, since all other material plans are ultimately doomed
for failure. Prahlada highlighted how the Lord is impartial, not seeing friends or
enemies, but graciously reciprocating with each soul according to their desires
and activities. That Supreme Lord appears in various forms to somehow attract
207
the living entities back to the spiritual world, and devotees like Prahlada dedicate
their life to assisting the Lord in that mission.

The boy-saint thus expressed his feelings in great humility and prayed for mercy.

07 | O.P.E.N | Enraged Entrance

The fearsome Lord smiled at His son and praised him for his shining Vaisnava
character and qualities. Nrsinghadeva then offered Prahlada any benediction he
desired.

Prahlada Benedicted and Coronated 10

Prahlada Maharaja humbly felt himself spiritually weak and immature, and thus
begged the Lord not to tempt him into material life. Instead, the young boy
asked for the choice blessing that he may never harbour material desires, that his
mind be filled with remembrance of the Lord and that his father be excused for
his transgressions.

Lord Nrsinghadeva assured Prahlada that his desires would be fulfilled, and
explained that his purity of devotion would benefit twenty-one generations
of relatives. Prahlada proceeded to perform the funeral rites for his father and
was duly installed on the throne of the world by Lord Brahma and Sukracarya.
When Brahma spontaneously began glorifying the fearsome Lord, Nrsinghadeva
warned him to avoid offering powerful benedictions to harmful demons, who
inevitably create a great disturbance to everyone in the universe.

Siva as Tripurari 10

Having finished the narration of Hiranyakasipu, Narada Muni briefly described

the killing of Ravana, Kumbhakarna, Sisupala and Dantavakra.25 Since the
conversation with Maharaja Yuddhistira was to establish the Lord’s impartiality,
Narada again highlighted this fact. He impressed upon Maharaja Yuddhistira
that the fortune of the Pandavas was unique, since Krishna was practically their
constant companion. The Lord is ultimately the protector of everyone, even
demigods like Brahma and Siva. To prove it, Narada told one more story.

Once, Maya Danava constructed Tripura, the ‘three invisible residences,’

for his demoniac friends. Strategically utilising these facilities, the demons
expertly attacked the demigods, who approached Lord Siva in desperation.
Siva demolished those residences with golden arrows, but as the demons fell,
Maya Danava arranged a nectar-filled well for them to enter which made them
invincible again. To assist Siva, Lord Vishnu and Lord Brahma transformed into
a cow and calf respectively, and drank all the nectar. Taking advantage of this,
Siva quickly annihilated the demons and thus became famous as Tripurari, the
dismantler of the three palaces.

See Krishna
“The qualification for seeing God is stated in Brahma-samhita (5.38):
premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti.
A devotee who has developed a genuine love for Krishna can always see
Him everywhere, whereas a demon, not having a clear understanding of the 209
25 These were the other demoniac births that Jaya and Vijaya took
 Supreme Lord, cannot see Him. When Hiranyakasipu was threatening to kill
Prahlada Maharaja, Prahlada certainly saw the column standing before him
and his father, and he saw that the Lord was present in the pillar to encourage
him not to fear his demoniac father’s words. The Lord was present to protect
him. Hiranyakasipu marked Prahlada’s observation and asked him, “Where is
your God?” Prahlada Maharaja replied, “He is everywhere.” Then Hiranyakasipu
asked, “Why is He not in this pillar before me?” Thus in all circumstances the
devotee can always see the Supreme Lord, whereas the nondevotee cannot.”
(SB 7.8.12)

When discussing the subject of spirituality among different audiences, certain

reservations invariably seem to surface. People complain that they cannot see
God at work, that He is not manifest in person before their eyes and that they
have no direct experience of His existence. “Show me God, and then I’ll believe in
Him” the sceptics posit.

Srila Prabhupada would often cite the example of seeing the Prime Minister.
It’s a ridiculous proposition for a common man to boldly demand an audience
with such a prominent person. Rather, by doing something outstanding and
noteworthy, they gain the qualification by which they receive the invitation to
meet. In the same way, our practical demonstration of the desire to see God
is what qualifies us for that audience. The scriptures are not there to simply
generate faith in God, but also empower the reader to dynamically perceive His
presence in the here and now. There is, however, a natural process for that to
happen.

God can’t be proved through material methodology. It’s actually absurd to

demand material proof for a non-material entity. It’s as ludicrous as asking
someone to measure the temperature with a set of weighing scales. The
physical and material laws describe ways in which physical and material things
function. But when dealing with non-material phenomena – God, the soul and
consciousness – material apparatus fall short. The conclusion is not that the soul
is outside the jurisdiction of logical discussion, but simply that we have to employ
a higher dimensional methodology to understand it.

Since we are conscious entities, the study of consciousness and spirit is not
beyond our scope. By engaging in a spiritual process which purifies the
consciousness, one can begin perceiving the values and properties of God. By
cross-referencing our analysis with the statements of sages, the experience
of saints, and our own perception of the world, the science of God is gradually
unravelled in a factual and logical way.

1) See God Philosophically (sambandha)

The first step in perceiving God is to see Him through the ears. By gaining a
philosophical understanding of the self, God, our relationship with Him, and the
purpose of this world, we get our first glimpse. Things make sense, questions
are answered and meaning is established. There is a clarity which comes from
210 knowing where we have come from, why we are here and where we should be
heading. God thus becomes a permanent fixture in our worldview and He is
factored into the decisions and directions that we take in life.

2) See God Practically (abhideya)

07 | O.P.E.N | Enraged Entrance

Further on the journey, we begin to actually engage in practical acts of devotion.
When we initiate a relationship based on loving service, we begin to experience
the reciprocation of God and can more directly perceive His presence in our
life. The nine practices of bhakti are a blue print of devotion, and, as previously
explained, these practices usher the devotee into an active and live exchange
with God.

3) See God Spontaneously (prayojana)

As we mature in our devotion, seeing everything in connection with God, and

remaining conscious of our connection with Him at all times, we begin to see
Him spontaneously. Indeed, Krishna explains that “For one who sees Me in
everything, and sees everything in Me, I am never lost, nor is he ever lost to
Me.” This was the situation of Prahlada, who was able to perceive the presence
of the Lord everywhere, even within a pillar. Hiranyakasipu, on the other hand,
struggled to acknowledge that fact, and it eventually triggered his downfall.

Utilising Time

Until we have that face-to-face interaction with the Supreme Lord, there are
certain ways in which we can contact the Lord in the here and now. God is
simultaneously transcendent (beyond this world) and immanent (perceivable
in our immediate realm). In the Bhagavad-gita, Krishna explains that one can
perceive His presence in the following ways, though it does require one to invest
quality time in forging that connection:

T – Temple Deity – God’s immanence in the material world may be brought to

the surface when ‘material’ objects, such as marble, metal or wood, are directly
engaged as vehicles of worship according to authorised prescriptions.

I – Individual Beings – Krishna explains He is within the hearts of all living beings
and from Him comes knowledge, remembrance and forgetfulness. We can
interact with Him through others.

M – Material Nature – while God is the source of the universe, He is

simultaneously present within it. Krishna says He is the light of the sun, the
taste in water and the sound in ether. Indeed, He declares in Bhagavad-gita that
whatever wondrous and beautiful creations we see, spring from but a spark of
His splendour.

E – Events of Life – we may not see God’s face, but we can often perceive His
hand in everything. By fine-tuning our consciousness, we can begin to perceive
the dynamic ways in which God intervenes in our lives and crafts beautiful
arrangements.

211
212
N – Narada’s Instructions (11-15)

07 | O.P.E.N | Narada’s Instructions

Narada instructed Maharaja Yuddhistira about the foundational qualities of
a civilised human being and the ingenious system of Varnasrama. For most
conditioned souls, a gradual, step-by-step progression towards pure devotional
service is required. The itinerant sage thus described the various social orders
and occupations of life. Everyone should identify their natural position, honour
their responsibilities, make a beneficial contribution to society, and ultimately
draw closer to God as a result.

Civilised Humans 11

Having heard about the exalted character of Prahlada, Maharaja Yuddhistira

enquired about the gradual development towards such purity through
adherence to the system of Varnasrama. Thus, Narada Muni described this
system which the Lord Himself creates.

He began by outlining a list of thirty preliminary qualities that are expected of

any civilised human being. Those who possess such character are fit candidates
to participate in the system of Varnasrama, otherwise they will invariably cause
a disturbance to society. He went on to describe the divisions of brahmana,
ksatriya, vaisya and sudra. Each have specific qualities and strengths, and
adhere to certain principles, though they may adjust the details of their activities
according to time, place and circumstance. A crucial point to note is that one’s
position is determined by their character and qualities, and not birth.

Narada then delineated the temperament and activities of a chaste wife.

Brahmacarya / Vanaprastha 12

Narada described the characteristics of brahmacaris. The essential principles

are to live under the care of a guru, engage in scriptural study, minimise
bodily necessities, survive by begging, control the mind and senses, and avoid
association with women. After completing his training, the student can enter
into family life or continue on the path of renunciation.

Narada next described the lifestyle of vanaprasthas, who should adopt simplicity
in bodily habits, live in the forest or travel to holy places, and engage in austerities
which deepen their sense of detachment. Step-by-step, the vanaprasthas should
give up material conceptions, especially the deep-rooted psychology that “I am
this body, and everything connected with this body is mine.”

Sannyasa 13

Narada outlined the qualities of a sannyasi. Essential elements include simple

living, travelling, begging, not drawing attention to oneself, becoming socially
unentangled, peaceful, equipoised and absorbed in Krishna.

In this regard, Narada described the life of a saintly mendicant who remained
213
aloof from society (avadhuta paramahamsa) and displayed symptoms of
deep renunciation and detachment. Once, when questioned by Prahlada,
the avadhuta explained his life story. After experiencing the false promises
of material life and the emptiness of sense enjoyment, which always leads to

07 | O.P.E.N | Narada’s Instructions

frustration, the avadhuta turned away from such activities. He adopted the
livelihood of a python (ajagara-vrtti), which stays in one place and eats only
those things which come of their own accord. In this way, he offered many
enlightening insights on the nature of the world and where our true happiness is
to be found.

Grhasta 14

Narada then described the occupational duties of the householder according to

the time, the country and the performer. Essential activities include associating
with saintly persons, absorption in hearing and chanting, simplicity in lifestyle,
protection of other members of society, honouring ritualistic observances,
offering charity, going on pilgrimage and spreading Krishna consciousness.

Levels of Brahmanas 15

Narada went on to discuss the refined qualities of civilised people which

include non-violence, satisfaction and simplicity. He expertly presented how
one can overcome negative qualities by incorporating higher principles into
their life. When each asrama lives by such principles and strictly adheres to
their respective duties, there is smooth social cohesion and substantial spiritual
advancement.

Having established the importance of the priestly class in society, Narada

expanded on the various levels of brahmana. Some are attached to fruitive
activities for social betterment (mostly grhastas), others are attracted to
austerities and penances (mostly vanaprasthas), yet others are interested in
studying the Vedas and teaching them (mostly brahmacaris), and the remaining
are engaged in yoga systems like bhakti and jnana (mostly sannyasis).

Narada’s History 15

Narada concluded his instructions to Maharaja Yuddhistira by recounting his

own history. Previously, he was a Gandharva named Upabarhana. When he made
the mistake of glorifying the demigods in a festival for the Supreme Lord, he was
cursed to be reborn as the son of a maidservant. In that life, however, he served
the exalted devotees, and subsequently became Narada, the son of Lord Brahma.
Such is the spiritual mercy that pure Vaisnavas can bestow upon someone.

Having described various descendants of the daughters of Daksa, Sukadeva

Goswami thus concluded Canto Seven of Srimad-Bhagavatam.

Finding Dharma
“Generally society is divided into brahmanas, ksatriyas, vasiyas, sudras,
brahmacaris, vanaprasthas, sannyasis and grhasthas. Everyone must act
215
according to his position and try to please the Supreme Personality of Godhead,
 for that will make one’s life successful. This was instructed in Naimisaranya: “O
best among the twice-born, it is therefore concluded that the highest perfection
one can achieve, by discharging his prescribed duties [dharma] according to
caste divisions and order of life, is to please the Lord Hari.” (SB 1.2.13) Everyone
should act according to his occupational duties just to please the Supreme
Personality of Godhead. Then everyone will be happy.” (SB 7.15.66)

There are two verses which Krishna repeats twice, practically verbatim, in the
Bhagavad-gita. Firstly, Krishna reminds Arjuna of the need to embrace one’s
material duties: “It is far better to discharge one’s prescribed duties, even though
faultily, than another’s duties perfectly. Destruction in the course of performing
one’s own duty is better than engaging in another’s duties, for to follow
another’s path is dangerous.” (BG 3.35). Beyond this, Krishna tells Arjuna of the
ultimate duty: “Engage your mind always in thinking of Me, become My devotee,
offer obeisances to Me and worship Me. Being completely absorbed in Me, surely
you will come to Me.” (BG 9.34)

These two verses relate to the absolute necessity of embracing sva-dharma,

or worldy duty in this life, and simultaneously perfecting sanatana-dharma,
or ultimate duty in spiritual life. In order to fulfil these purposes and navigate
the material world, Narada Muni also described manusya-dharma (qualities of
civilised beings) which forms the foundation of a successful life.

1) Find your Dharma

In recent times, a common theme has repeatedly surfaced in the modern world:
the need to find your purpose, your nature, your contribution and calling. This
is not a new message, since the sages of yore repeatedly stressed this. Here’s an
exercise: grab a piece of paper, pick up a pen, and quickly scribble down your
name using your non-writing hand. Unless you’re ambidextrous, the experience
is usually common to all – it’s slow and tiring, requires excessive effort and
attention, feels uncomfortable and abnormal, and usually concludes in a lousy-
looking attempt. This is exactly what we experience when we operate outside of
our dharma (nature, or unique function in life).

We live in a noisy world, and, in the midst of it, struggle to hear the heart. Tuning
into our inner calling, however, is where the real journey begins, otherwise we
may well be careering down a no-through road. Happy and fulfilled people utilise
wisdom and guidance to accurately understand what makes them tick. It’s a
simple but neglected principle of life.

2) Live your Dharma

The problem can, however, go beyond this. Just as difficult as finding your
dharma, is to wholeheartedly live your dharma. Even when we know what we
are ‘hard-wired’ for, too many things deviate us from the path we should be
treading. The expectations of others, the desire for praise and accolade, the
restlessness and intrigue of trying new things, and the perpetual illusion that
216 the grass is greener on the other side, are all factors which lure us towards the
unnatural, and set us up for disappointment and failure. Honest living is about
doing what you are truly meant for, however big or small, in whatever field or
arena, regardless of pressure and public opinion. Everyone, without exception,
has something unique to bring to the table. We only have to find it and feed it.

07 | O.P.E.N | Narada’s Instructions

3) Beyond your Dharma

Dharmic living doesn’t mean boring or average living, or avoidance of challenge

and risk. In fact, it’s quite the opposite – to capitalise on strengths, cover our
weaknesses, develop naturally, and focus all energy in a way which yields
maximum impact. In the name of dharma we should not become lazy or
lethargic – it’s meant to be a life which dynamically bends you without breaking
you. Dharmic living also incorporates the willingness, flexibility and readiness
to sometimes act outside of our dharma. The spirit of sacrifice is at the heart of
character development. In fact, being strongly situated in our dharma should
render us more capable and equipped to respond to the unpredictable needs
of the day. Following your dharma should not be an excuse to circumvent the
essential mood of being a fleixible, selfless servant.

Self-Discovery

As mentioned, the journey of self-discovery, on a material and spiritual level, is

not easy in today’s day and age. With regards to finding your sva-dharma, here
are some useful tips:

Analyse – reflect on your qualities and character, and conduct a personality test.
Try to identify those things you are good at, and those things you are attracted to.
The overlap between those two lists are certainly integral parts of your dharma.

Ask – draw upon the advice of friends, mentors and coaches. We can’t always
analyse ourselves in an objective way, but neutral (and informed) observers can
offer greater clarity.

Attempt – try different things, experiment and don’t be afraid to fail. Even
when we attempt something and find it’s completely unsuitable, it helps us to
decipher what may well be suitable. We should embrace the growth and wisdom
that comes with failure.

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07 | O.P.E.N | Narada’s Instructions
 08
CANTO

Srimad-Bhagavatam describes what is real gold;

the most valuable gain in the entire creation. In
Gajendra’s crisis he realised that the Lord was his
best friend, ever-present and available to protect
His devotees. During the churning of the milk
ocean, the demigods concluded that they had to
rely on Krishna. Bali Maharaja demonstrated how
the perfection of life is to surrender everything
to Krishna. Each story highlights the glory of
Krishna and pure devotional service unto Him,
encouraging us to make that our ultimate aim
in life. If we don’t know what gold is, we’ll end up
chasing iron.

G .O.L .D
220
“Just like if a person knows what is gold, then anywhere gold, he’ll
understand, “Here is gold.” It does not mean only gold..., in certain shop
only gold is available. But if he knows what is God, what is meaning of
God, that he will find in Krishna in fullness. Krsnas tu bhagavan svayam
[SB 1.3.28]. The sastra says how He is Bhagavan, what is Bhagavan. You
should understand and see from the activities of Krishna whether He
is not Bhagavan. It requires brain to understand. I say, “Here is God.”
Now it is up to you. If you know what is God, then test it, and then you’ll
accept God. If you do not know how to test it, then you may refuse.
That is another thing. You’ll accept iron as gold. That is your ignorance.
You do not know what is gold. But if you actually know what is gold,
you will accept Krishna as God, there is no doubt about it. So this is the
only platform, Bhagavad-gita. Everyone come and take to Krishna and
understand God and learn how to love Him, and your life is perfect.”

- Srila Prabhupada, Lecture, 1st July 1976, New Vrindavana, West Virginia

G Gajendra (1-4)
O Ocean of Milk (5-12)
L Leaders of Society (13-14)
D Dwarf Incarnation (15-24)

221
 G – Gajendra (1-4)
Gajendra, the king of elephants, was unexpectedly attacked by a crocodile.
Faced with the daunting prospect of death, he desperately petitioned the Lord
to free him from the vicious predator, and from material life altogether. Moved
by his sincere prayers, the Lord personally appeared to rescue Gajendra and
reinstate him in the spiritual world.

Different Manus 1

From Canto Three to Canto Seven, the descriptions and discussions revolved
around Svayambhuva Manu and his descendants. When Maharaja Pariksit
enquired about other Manus, Sukadeva Goswami summarised the history and
lineages of all fourteen Manus, who appear in one day of Brahma:

• Chapter 1 – (1) Svayambhuva, (2) Savarocisa, (3) Uttama and (4) Tamasa (then
the Gajendra pastime, which was in Tamasa Manu, is narrated in Chapters
2-4).
• Chapter 5 – (5) Raivata, (6) Chaksusa (then the churning of the milk ocean
pastime, which was in Chaksusa Manu, is narrated in Chapters 5-12).
• Chapter 13 – The remaining eight Manus are then briefly described – (7)
Vaivasvata, (8) Savarni, (9) Daksa-savarni, (10) Brahma-savarni, (11) Dharma-
savarni, (12) Rudra-savarni, (13) Deva-savarni, and (14) Indra-savarni (then the
pastime of Vamanadeva and Bali, which was in Vaivasvata Manu is narrated
in Chapters 15-24).

When Svayambhuva Manu, who had renounced his kingdom and taken up
residence in the forest, was attacked by demons, the Lord incarnated as Yajnapati
to save him. The Lord also appeared in Svarocisa Manu (as Vibhu), and in Uttama
Manu (as Satyasena). In Tamasa’s line comes Hari, the incarnation of the Lord
who saved the elephant Gajendra. When Maharaja Pariksit heard about this
incident he desired to know more.

Gajendra’s Crisis 2

Within the Trikuta mountain was a beautiful valley, wherein the picturesque
Ritumat garden and lake was situated. Varuna’s construction of the garden
was so expert that even celestial beings would come there for leisure. Once,
Gajendra, the chief of the elephants, along with his female companions, went
there for an outing. In an intoxicated state they frivolously played in the lake and
inadvertently disturbed the inhabitants of the water.

Angered by their insensitivity, a mighty crocodile violently attacked Gajendra,

and a great struggle ensued in the lake. After one thousand years of fighting, the
chief elephant was becoming weaker and weaker since he was in an unnatural
environment, being an animal of the land. Gajendra finally realised that no
person could save him from this precarious situation. In great desperation and
222 helplessness, the elephant sought the shelter of the Supreme Lord.
 Gajendra’s Prayers 3

Gajendra, who was formerly King Indradyumna, had offered beautiful prayers
to the Supreme Lord in that previous birth. Faced with a crisis, the elephant
remembered those exquisite verses and desperately recited them to attract
the Lord’s attention. Gajendra glorified the personality of the Supreme Lord,
recognising that pure devotees only seek service and never request any
superficial benedictions. Nevertheless, because he was in acute danger, he
prayed for the Lord’s assistance.

The Supreme Personality of Godhead, Hari, miraculously appeared there,

seated upon Garuda. Gajendra immediately offered a flower to the Lord, who
compassionately rescued the King of elephants from the water. The Lord then
invoked His spinning disc weapon (cakra) and severed the crocodile’s mouth
from his body.

Gajendra’s Past Life 4

Sukadeva Goswami described the joyous scene after Gajendra was saved, and
then detailed the previous lives of the two personalities.

Once, King Indradyumna, while in spiritual trance, failed to appropriately

welcome Agastya Rishi and his disciples. Seeing his lack of sensitivity, the sage
cursed him to become a dull elephant in his next life. The King accepted the
curse with dignity, thus, when he did become Gajendra, he still remembered the
prayers from his previous life.

Previously, when the Gandharva, King Huhu, was sporting with women in the
water, he pulled the leg of Devala Rishi, who was also bathing in the water. Due
to this offence, Devala Rishi cursed him to become a crocodile. When Huhu
profusely begged forgiveness, the sage blessed him to receive the Lord’s favour
along with Gajendra.

Power of Prayer
“Gajendra, in his previous birth, had been a great devotee
of Lord Vishnu. His name was Indradyumna, and he
was the King of the Tamila country. Following the Vedic
principles, this King retired from family life and constructed
a small cottage in the Malayacala Hills, where he always
worshipped the Supreme Personality of Godhead in
silence. Agastya Rishi, along with many disciples, once
approached King Indradyumna’s asrama, but because
the King was meditating on the Supreme Personality of
Godhead, he could not receive Agastya Rishi properly. Thus the rishi became
very angry and cursed the King to become a dull elephant. In accordance
with this curse, the King was born as an elephant, and he forgot all about his
previous activities in devotional service. Nonetheless, in his birth as an elephant,
224 when he was dangerously attacked by the crocodile, he remembered his past
life in devotional service and remembered a prayer he had learned in that
life. Because of this prayer, he again received the mercy of the Lord. Thus he
was immediately delivered, and he became one of the Lord’s four-handed
associates.” (SB 8.8 Introduction)

08 | G.O.L.D | Gajendra
Prayer is an intensely personal process, and also the most universal, since prayers
are found in religions and cultures across the world. Prayer is everything from
our most intimate and personal conversations with the Lord, to the celebrated
expressions of praise and gratitude echoing through generations. The Srimad-
Bhagavatam is filled with such sincere outpourings and heartfelt expressions,
such as those of Queen Kunti, Dhruva Maharaja, Vritrasura and Prahlada.
Gajendra also recited beautiful prayers that had become etched within him
from a previous life. Such prayers are a reflection of the devotee’s realisation
and unique relationship with Krishna. Prayer is not a language of words, but a
language of the heart. The real beauty of a prayer, however articulated, is in its
sincerity.

While heartfelt prayers address the Lord, they simultaneously help us to organise
our own jumbled-up minds, which often play host to a multitude of competing
emotions, desires and ideas. Prayer reminds us of our cherished aspiration and
ultimate goal – something that may get lost and forgotten in the bedlam of life.
Thus, prayer is an essential component for progressive devotion. It can be seen
as the steering wheel for life, not just the spare wheel we call upon in times of
emergency. Indeed, a modern dictum tells us that a week without prayer will
make one weak. Without prayer, our activities can easily become mechanical,
impersonal and uninspiring.

What to Pray for?

We learn prayers from our childhood. There are simple prayers of gratitude,
prayers for the welfare of loved ones, and, of course, prayers for some cherished
desire to be fulfilled. We offer prayers for forgiveness, and prayers for strength
to change ourselves for the better. Atheists think that a prayer to God is sheer
imagination. For centuries, however, thousands of sincere practitioners have
accumulated definite evidence of the positive results of prayer. The serious doubt
regarding prayer is not whether God can hear and respond, but whether the
things people pray for are worthwhile. Saint Teresa of Avila once said that “More
tears are shed in this world from prayers that are answered than from those
that go unanswered.” Before we approach God with our requests, we ought to
become educated as to what to pray for.

Our basic problem is that we are attracted to the wrong things – things that
won’t bring us what we are ultimately looking for. When we reconfigure our
desires, turn our attention towards the right things, spiritual things, things
that allow us to connect with our very essence, then everything falls into place
perfectly. Lasting peace, happiness and fulfillment are available to everyone, but
only on the spiritual plane. Thus, the real purpose of prayer is not to gain material
resources or even spiritual salvation for oneself. The power of prayer is best
utilised when we call to Krishna out of a desire to do His will. Srila Prabhupada
explained that this is what the maha-mantra is – a prayer to be engaged in
225
 Krishna’s service. Whether we call on Him from the darkness of our fallen state
in the material world, or whether we praise Him in the midst of His liberated
associates in the kingdom of God, the pure prayer is the same:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare,

Hare Rama, Hare Rama, Rama Rama, Hare Hare

The Key Ingredient

What attracted Lord Krishna to this elephant? Was it the incredible and
unusual sight of an animal reciting a prayer? Was it the content of the prayer, a
comprehensive delineation of Krishna’s glories, that attracted Him to the scene?
Neither of these grab the attention of the Supreme Lord. After all, eloquent
prayers are regularly recited in His honour by all kinds of living entities. The
outstanding feature of Gajendra’s prayer was the sheer desperation with which
it was uttered. Gajendra finally realised how precarious his position in the world
was, not simply under the attack of the crocodile, but under the grips of the
material energy. His eternal position was to be an eternally joyful servant of God,
and when Gajendra understood this, he spontaneously uttered those beautiful
prayers. The point was not that he knew the prayer and used it to remove himself
from an ugly predicament, but that he felt the prayer, and recited it with his
heart.

Types of Prayer

Just as food cannot be eaten without salt, any service offered to the Lord which
is devoid of the devotional mood, sincerity and purity of consciousness, is
considered sub-standard. Acting with a prayerful mood in spiritual life is at the
heart of devotion. In Nectar of Devotion, Srila Prabhupada describes the variety of
prayers that can be offered to the Lord:

S – Sorry (dainya-bhodhika) – as we begin the process of cleansing our hearts,

we become more and more aware of how much we fall short of the ideals, and
how many imperfections we are riddled with. Realising this, the devotee offers
humble prayers lamenting his fallen condition, and seeking forgiveness and the
strength to improve.

A – Ask (lalasa-mayi) – in an advanced stage of spiritual life, when one has a

strong attachment to Krishna, one may lovingly express their intense desire
to serve the Lord in a particular way. While this is very elevated, one thing that
everyone can ask for is more devotional service and more dedication to the
process of Krishna consciousness.

L – Listen – after offering prayers we listen to the Lord’s response, which may
come to us in a variety of ways.

T – Total (samprathanatmika) – sam means ‘complete,’ and thus the ‘complete

prayer’ is one of total submission. It’s a prayer offered with great feeling, ardently
desiring to be connected to the Lord in body, mind and words and thus restored
226 to wholeness.
Keep Calm: Krishna will come

Once, I met a lady who expressed frustration in her attempts to find God. She

08 | G.O.L.D | Gajendra
told me her story: two years of spiritual travels, countless nights of prayer, diligent
scriptural exploration and persistent introspection, but still no sign! “Will I ever
find Him?” she asked. “I’m beginning to question whether He even exists!” What
to speak of the ‘searchers,’ even the faithful may sometimes doubt that their
Supreme friend is actually alive, alert and active. A seeming lack of reciprocation
and intervention can discourage even the most devout spiritualist. Where is God
when we need Him? Why doesn’t He answer our prayers? While desiring a divine
audience, we’d do well to bear the following in mind:

Action – internal yearning should be accompanied by external endeavour. When

a man made a diligent daily prayer to win the lottery, God was more than willing
to acquiesce – if only he actually went out and bought a ticket! Thus, it could also
be that God wants to see a practical demonstration of our eagerness to see Him.
What are we willing to sacrifice and what tangible efforts will we make to search
Him out?

Reaction – God is not a cosmic order-supplier, but a real person. As persons, we

don’t mechanise our reciprocation, but rather operate on the basis of feelings
and inspiration. Thus, we can’t force open the doors to see God, but can humbly
engage ourselves with enthusiasm and determination, doing everything in our
power to attract His attention. We should eagerly anticipate a divine audience,
but simultaneously be willing to patiently wait.

Perception – it’s possible that God has already intervened in our life, but not in
the way we were expecting. Often times we don’t see things as they are, but see
things as we are. When we carry stereotyped perceptions of how God should
deal with us and what He should do, we leave little scope to witness how He
is expertly working on a bigger and better plan that will satisfy our needs and
desires. God often saves us from our own short-sightedness by ignoring our pleas
and instead arranging something far more valuable.

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O – Ocean of Milk (5-12)

08 | G.O.L.D | Ocean of Milk

Once, the demigods and demons forged an agreement to cooperatively
churn the ocean of milk in order to attain the nectar of immortality. When
the beautiful Mohini-murti incarnation appeared, however, She cheated the
demons and delivered the nectar to the demigods. A great fight on the shore
of the milk ocean ensued. Later, when Lord Siva saw Mohini-murti, even he was
overcome by Her charm despite the presence of Parvati, his chaste wife.

Prayers at the Milk Ocean 5

Sukadeva Goswami continued to describe the Manus – fifth was Raivata and
sixth was Chaksusa. During Chaksusa Manu, the churning of the milk ocean
(samudra-manthan) took place, and the Lord incarnated as the gigantic tortoise,
Kurma. When Maharaja Pariksit requested further details about this incident,
Sukadeva Goswami narrated the history.

Once, Durvasa Muni encountered Indra riding on his elephant and offered
the demigod a garland he was wearing. Indra disrespected that garland and
carelessly placed it on his elephant’s trunk, who ended up trampling all over it.
Durvasa was outraged by his attitude and cursed the demigods to lose their
influence and power. They were subsequently defeated in battle by the demons,
and had no choice but to approach Brahma for help. The engineer of the
universe took them to the shore of the milk ocean, where he began reciting a
series of beautiful prayers to invoke the mercy of Lord Vishnu.

Churning the Milk Ocean 6, 7, 8

When Ksirodakasayi Vishnu appeared, the demigods offered words of praise,

stunned by the splendour of His effulgence. The Lord advised the demigods to
forge a truce with the demons so they could cooperatively churn the milk ocean,
from which many fascinating things would emerge. Most importantly, the nectar
of immortality would be produced which would safeguard the demigods from
any further problems.

The demigods thus approached Bali Maharaja, the king of demons, and everyone
agreed to the proposal. They travelled to the ocean carrying Mandara mountain
(as the churning rod) and the snake, Vasuki (as the rope). When they became
fatigued and injured due to the sheer weight of the mountain, the Lord appeared
as Ajita to revive them and help transport it over.

Upon arrival, they began churning the ocean, but after some time the churning
rod began sinking. To rescue the joint operation, the Lord incarnated as a tortoise
named Kurma to stabilise the mountain on His back. During the churning, a
deadly poison was produced which posed a threat to everyone. The Prajapatis
appealed to Lord Siva, who performed the most benevolent act of consuming
that poison for the protection of everyone assembled. Great personalities accept
suffering, simply to relieve the suffering of others.
229
The churning continued and other items appeared – a surabhi cow, a horse
 named Uccaihsrava, Airavata and other elephants, a gem known as Kaustubha,
a parijata flower and the Apsaras, the most beautiful women in the universe.
When Laksmidevi appeared, she was honoured for being the source of
prosperity, abundance and grace. Since all living entities have some imperfection,
she couldn’t identify an appropriate husband. The goddess of fortune eventually
selected Lord Vishnu to be her master, and He offered Her an eternal place at
His chest. When Varuni, the goddess of drinking, was generated, Lord Vishnu
ordered the demons to accept her.

The Nectar and Mohini-Murti 8, 9

Then Dhanvantari appeared, carrying a jug of nectar. This was the moment
everyone had been waiting for! The demons snatched it in a flash and ran away,
but then began quarrelling about how to divide it. Meanwhile, the disheartened
demigods approached Vishnu in great anxiety seeing that the plan had
backfired.

To save the day, the Lord incarnated as the beautiful, exquisite, charming Mohini-
murti. She became the mediator amongst the arguing demons, who all agreed
to hand over the pot to her. Disarmed by her beauty, the captivated demons
allowed her to administer the nectar to the demigods without any protest
whatsoever. The only exception was the demon Rahu, who sat in line with the
demigods and received some of the nectar. Though the Lord decapitated him,
he remained alive due to the nectar he had drunk.

Demigods and Demons Fight 10, 11

After the Lord returned to His abode, the disgruntled demons again declared war
on the demigods. Headed by Bali Maharaja, they fought with renewed strength
and conjured up a variety of perilous illusions. Baffled, the demigods again took
shelter of the Lord, who began personally killing the demons, inspiring the
demigods to fight with renewed energy.

Though on the demoniac side, Bali Maharaja, an authority on pure devotion,

rebuked the demigods with spotless philosophy. Indra acknowledged his
points, and fought on with greater determination. The god of heavens battled
Jambhasura and his relatives, including Namuci, whom he eventually killed with
a special weapon of foam. After an epic trial of arms, the demons were practically
annihilated.

Taking instruction from Lord Brahma, Narada stopped the demigods from killing
any more demons. The demigods returned to their abodes, while the surviving
demons, along with Bali Maharaja, approached Sukracarya and were mystically
revived by his yogic power.

Siva and Mohini-Murti 12

Having heard about Mohini-murti, Lord Siva journeyed to see the Lord. He first
offered a series of heartfelt prayers, and then expressed his desire to behold the
230 beautiful form of Mohini-murti. The Lord disappeared, and Siva began looking
all around. Then, in a nearby forest, the Lord reappeared in the captivating form
 of Mohini-murti. Siva was spellbound by Her beauty and became oblivious
to everything and everyone around him! He chased the beautiful form and
attempted to embrace Her, though She quickly slipped away from his grip.

The Lord thus demonstrated His transcendental potency, and especially the
beauty of the fair sex. Later, by the grace of the Lord, Siva became aware of what
had transpired and was able to restrain himself.

Land of the Gods

“Here is proof of the omnipotence of the Supreme Personality of Godhead, who
is above everyone. There are two classes of living entities - the demons and
the demigods - and the Supreme Personality of Godhead is above them both.
The demons believe in the “chance” theory of creation, whereas the demigods
believe in creation by the hand of the Supreme Personality of Godhead. The
omnipotence of the Supreme Lord is proved here, for simply with one hand He
lifted Mandara Mountain, the demigods and the demons, placed them on the
back of Garuòa and brought them to the ocean of milk. Now, the demigods, the
devotees, would immediately accept this incident, knowing that the Lord can lift
anything, however heavy it might be. But although demons were also carried
along with the demigods, demons, upon hearing of this incident, would say that
it is mythological.” (SB 8.6.38)

This section of Srimad-Bhagavatam contains a multitude of different

personalities: The Supreme Lord, a flurry of incarnations, powerful demigods,
aggressive demons, and a variety of other living entities. Their interactions and
conversations help us to gain clarity on the universal hierarchy that exists.

Before allowing a doctor to operate on us, we present various enquiries and

conduct rigorous research. Prior to attending an educational institution, we
typically investigate its track record and question its suitability. When buying a
used car, we’ll ask a reliable mechanic to do some key checks beforehand. So
when it comes to divine worship, the most crucial decision in our entire life, it
makes sense to clarify our understanding before we surrender. Unfortunately,
many people don’t. Under the misconception that “all is one,” multitudes of
people begin to worship personalities as divine without any substantial basis
whatsoever. The task of identifying the Supreme is made even more difficult by
dubious family traditions passed down through generations, and a mishmash of
so-called gurus teaching their own concocted philosophies. Add to this confusion
a mindboggling range of deities, and you have a potent formula to baffle the
uninformed observer.

The Srimad-Bhagavatam, through various pastimes, thus clarifies the distinction

between God, His incarnations, the demigods and general living entities.
When knowledge is received though an authentic line of saintly, self-realised
teachers, one gains an accurate understanding. In matters of divine worship, our
convictions must be set on the firm foundation of genuine spiritual preceptors
(guru), saintly authorities (sadhu) and authentic scriptures (sastra).
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God (Bhagavan)

The Srimad-Bhagavatam’s paribhasa-sutra, which reveals the purpose and

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essential contents of the scripture, unequivocally establishes Krishna as the
Supreme Personality of Godhead: “All of the above-mentioned incarnations are
either plenary portions or portions of the plenary portions of the Lord, but Lord
Sri Krishna is the original Personality of Godhead. All of them appear on planets
whenever there is a disturbance created by the atheists. The Lord incarnates to
protect the theists.” (SB 1.3.28)

Incarnations (Avatara)

One candle may be used to light many other candles, and each may burn with
equal intensity, but that first candle always remains the original source. This is
the analogy that Lord Brahma uses to explain Krishna, the original candle, and
His incarnations, the subsequent candles. Incarnations of the Lord perform
various functions. Often they appear to reinstate peace in the universe and
create spiritual resurgence (yuga-avataras). Other incarnations oversee aspects
of material creation and maintenance (purusa-avataras). Some incarnations of
the Lord respond to the desires of the devotees and perform beautiful pastimes
which enchant the living entities (lila-avataras).

Note: in the category of incarnations there are some personalities who are
not directly God. Saktyavesa-avataras, for example, are known as divinely
empowered incarnations, but are often ordinary souls (jivas) who perform
superhuman acts. Brahma, who is known as a guna-avatara, is actually a post
taken up by an ordinary living entity (except in special circumstances). Thus,
although incarnations in the strictest sense refer to the various manifestations of
the Supreme Lord, Krishna, they also sometimes include living entities.

Demigods (Devata)

Since Krishna is busily engaged in loving pastimes with His pure devotees, He
doesn’t personally supervise the workings of the material cosmos. To this end, He
has subordinate controllers (demigods) whom He empowers to manage various
departments of universal affairs. Pleased by their devotion and good qualities,
Krishna rewards them with these responsible posts. Indra controls the rain, Vayu
controls the air, Varuna the water, Vivasvan the sun, and so on. These demigods
are undoubtedly powerful living beings, but they are nonetheless subordinate
to Krishna: “Lord Krishna alone is the supreme controller, and all others are His
servants. They dance as He makes them do so” (CC Adi 5.142).

Although Lord Krishna can expand Himself into unlimited forms that possess
His full potency, the demigods are not such expansions. Rather, the demigods,
although undoubtedly powerful, belong to the category of the infinitesimal living
entities, called jivas.

Why do People Worship Demigods?

People often misunderstand the Vedic school to be a polytheistic tradition. The 233
path of sanatana-dharma, however, is a strictly monotheistic path, though it
 offers a poly-cultural approach. The Vedic teachers were aware that the majority
of people would not simply be searching for selfless connection with the one
Supreme God, but would also have many other ‘not-so-spiritual’ desires during
their sojourn in this world. Thus, different types of worship are recommended so
that one can step onto the ‘spiritual ladder’ while simultaneously pursuing their
material aspirations.

For example, some scriptures recommend worship of various demigods to attain

wealth, health and prosperity. Such worship and practice, over a period of time,
will bring the practitioner to a more refined and pure sense of spirituality, where
they completely divorce themselves from worldly pursuits. Ultimately, they arrive
at the point of desiring a relationship and reciprocation with the one Supreme
God.

Therefore, although strictly monotheistic, the Vedic tradition does recommend

different types of worship. Unfortunately, people nowadays misinterpret all such
worship to be on an equal level, asserting, quite erroneously, that all paths lead to
the same destination. Other people become confused and frustrated by seeing
so many varied recommendations of worship, feeling it to be contradictory and
unclear. Thus, we must understand the various scriptures and their different
injunctions in context of the entire body of knowledge. Only with such broad
vision and integrative understanding, can one can fully appreciate the ingenuity
of the multi-level spirituality offered in the Vedic theology.

Why is Demigod Worship Unintelligent?

Firstly, such worshippers are often unaware that Krishna is the ultimate rewarder
and controller, and the demigods simply His agents. They fail to realise that the
demigods are powerful because they are empowered by Krishna. Secondly,
worshipping demigods for material things is limited and temporary. Imagine
a little child, who, if offered a fluffy doll or a cheque for a million dollars, takes
the furry toy, not realising that with a million dollars he could have countless
playthings.

Thus, Krishna declares in no uncertain terms: “Men of small intelligence worship

the demigods, and their fruits are limited and temporary. Those who worship
the demigods go to the planets of the demigods, but My devotees reach My
supreme abode.” (BG 7.23)

By worshiping Krishna, one automatically worships all other deities. We can’t

water every leaf of a tree or offer food to every cell in the body. When we pour
water on the root or supply food to the stomach, however, the complete tree or
the entire body is satisfied. The Vedic scriptures tell us there are 33 million gods.
How is it possible to satisfy them individually? We can’t even think of all those
gods, what to speak of surrender to them. To separately worship each of those
gods within the course of a year, we’d need to worship thousands of them every
day!

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Vedic, Vaisnava and Gaudiya

Due to the varieties of worship prescribed within the ‘Vedic house’ we find

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an array of practitioners who have a different focus of worship. In the modern
world, the historical identifier ‘Hinduism,’ is used as an umbrella term to group
together all such practitioners under one banner. Ironically, the word Hindu
is itself a misnomer. It’s not mentioned anywhere in the Bhagavad-gita (the
principle scripture for Hindus) or any other Vedic scripture for that matter. For
conventional usage (vyavaharika) we may employ the term, but in the ultimate
sense (paramarthika), followers of the Bhagavad-gita would avoid such an
identifier.

Under the umbrella term of Hinduism, we have worshippers of the Goddess

(saktas), worshippers of Siva (saivites), worshippers of Vishnu or Krishna
(vaisnavas) and followers of advaita-vada, which propounds the impersonal
oneness of everything (smartas). Despite their diverse ideologies, they all
reference the Bhagavad-gita as a common book of wisdom.

Under the Vaisnava lineage, we also find four principle groups. The Vaisnava
lineages descend from Laksmi, Brahma, Siva and the Four Kumaras. From
these sources we find the broad traditions of the Sri sampradaya, Gaudiya
sampradaya and Pusti Marg sampradaya prominent even today. Amongst all
such Vaisnava lines, the Srimad-Bhagavatam, which illuminates the glories of Sri
Krishna, is accepted as common.

The Gaudiya lineage, which is connected to the Brahma-Madhva sampradaya,

stems from Sri Chaitanya Mahaprabhu, the 15th Century incarnation of Sri
Krishna. When Krishna appeared as Sri Chaitanya, He communicated the most
confidential understandings, offered the simplest means of realising such truths,
and made it accessible and open to every person without any distinction. In
fact, Sri Chaitanya Mahaprabhu took two essential principles from each of the
Vaisnava sampradayas, and combined and synthesised all the various teachings.
In the last 500 years, various groups have emerged to represent this tradition.
The most prominent is ISKCON (International Society for Krishna Consciousness),
which has spread to every major town and city in the world. All Gaudiyas accept
Chaitanya-Charitamrita, the authoritative biography written by Krishnadasa
Kaviraja Goswami, as a common literature.

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L – Leaders of Society (13-14)

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To lead society and re-establish the system of religion within the universe, the
fathers of mankind (Manus) and their descendants embody and impart spiritual
principles. The appearance of all fourteen Manus occurs in a ‘day of Brahma.’
From Canto Three, the Srimad-Bhagavatam is essentially a ‘day in the life of
Brahma,’ pausing at different Manus to elaborate on the stories.

Manus 7-14 13

Having named the first six Manus, Sukadeva Goswami next listed the subsequent
eight Manus: (7) Sraddhadeva (Vaivasvata) (8) Savarni (9) Daksa-savarni (10)
Brahma-savarni (11) Dharma-savarni (12) Rudra-savarni (13) Deva-savarni (14)
Indra-savarni.

Within each Manvantara, Sukadeva Goswami explained who would be the

prominent descendants of Manu, primary demigods overseeing universal affairs,
seven sages (saptarsi), incarnations of the Lord, and finally, who would take the
position of Indra.

Leadership Duties 14

Guided by the Lord and His incarnations, the Manus and their descendants, as
well as the sages and the demigods, lead society and maintain the spirituality
within the universe.

Laws of Mankind
““This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way.” This parampara
system extends from Manu to Iksvaku and from Iksvaku to his sons and
grandsons. The rulers of the world in the line of hierarchy execute the order
of the Supreme Personality of Godhead in the parampara system. Anyone
interested in peaceful life must participate in this parampara system and
perform yajnas. As Gaudiya Vaisnavas in the parampara system of Sri Chaitanya
Mahaprabhu, we must perform sankirtana-yajna all over the world (yajnaih
sankirtana-prayair yajanti hi sumedhasah [SB 11.5.32]).” (SB 8.14.6)

Vishnu, as we know, is the unborn, original cause of all causes, as declared by

Brahma himself. In this sense He is known as the prapitamaha, the great-
grandfather. From the navel of Garbhodakasayi Vishnu comes Brahma, who
is known as the pitamaha, the grandfather. In the lineage of Brahma comes
the catuh-sana (Sanaka, Sananda, Sanatana and Sanat-kumara), the saptarsis
(Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni and Bharadvaja) and
the fourteen Manus. These 25 sages are known as the fathers of mankind, and all
subsequent population comes from them.

Though Brahma is the demigod in charge of the universe, he does not manage
all the intricacies. Just as a ship has a Captain, but also Officers of the Watch, 237
Brahma is the head of this universe, and in each of his days (kalpa) there are
fourteen Manu-avataras one after another. Each Manu reigns for 71 yuga cycles.

The Srimad-Bhagavatam takes us through the histories of those Manus in

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Cantos Three to Nine. In Cantos Three to Seven, Svayambhuva-manu and his
descendants are elaborately described. In Canto Eight, Maharaja Pariksit asks
about the thirteen other Manus. In Canto Nine we hear about the current Manu,
Vaivasvata Manu, in whose reign Sri Krishna appears.

The first Manu is called Svayambhuva, and he is the son of Brahma. The second
Manu, Svarocisa, is the son of the predominating deity of fire. The third Manu
is Uttama, and he is the son of King Priyavrata. The fourth Manu, Tamasa, is the
brother of Uttama. The fifth Manu, called Raivata, and the sixth Manu, Chaksusa,
are both brothers of Tamasa, but Chaksusa is the son of Caksu. The seventh
Manu is called Vaivasvata, and he is born of the sun-god. The eighth Manu is
called Savarni, and he is also a son of the sun-god, born of a wife named Chaya.
The ninth Manu, Daksa-savarni, is the son of Varuna. The tenth Manu, Brahma-
savarni, is the son of Upasloka. The remaining four Manus are known as Rudra-
savarni, Dharma-savarni, Deva-savarni and Indra-savarni.

Manu Samhita

The Manu-Samhita, spoken by Manu himself, is a lawbook for mankind. It

deals with three main subjects: codes of conduct, civil and criminal law, and
punishment and atonement. The text thus offers valuable insight into the
practical administration of society and defines the various duties of its members.

What role does the Manu-Samhita play in modern spirituality? Although the
Manu-Samhita details intricate aspects of social organisation, we don’t find it
emphasised amongst the teachers of Gaudiya Vaisnavism. Srila Prabhupada
focused more on the principles of Manu-Samhita rather than its specific
practices. A completely literal application of the Manu-Samhita may be
problematic in the current social climate.

Time, Place and Circumstance

Krishna unequivocally states that scripture should be the ultimate evidence

and guiding light for living beings. Indeed, He declares that “He who discards
scriptural injunctions and acts according to his own whims attains neither
perfection, nor happiness, nor the supreme destination.” (BG 16.23). In relation
to this, a critical question arises: How do we understand and apply scripture in
today’s day and age?

Scriptures document principles – eternal, unchanging truths that stand the test
of time and must be followed and honoured without deviation. The application
of principles according to time, place and circumstance are considered details.
They invariably change. In the Nectar of Instruction, Rupa Goswami outlines
the different things that corrode one’s spirituality. Amongst them he highlights
niyamagraha, which has a double meaning. In one sense it means to neglect
the injunctions of bhakti (i.e. to mistake principles as details, and to whimsically
239
ignore them). In another sense it means to fanatically hold on to the injunctions
 of bhakti (i.e. to mistake details as principles, and dogmatically hold to that
standard). Thus, one must be able to maturely distinguish between principles
and details, and thus preserve the tradition while suitably adapting to the current
environment.

One of the great innovators of the modern age was Srila Bhaktisiddhanta
Saraswati Thakura. When he made ingenious adjustments to the details of
Vaisnavism so the tradition could be spread further afield, he became the object
of harsh criticism and disapproval. He remained unfazed, however, and once
commented: “The Ganges river shifts its course all the time. If you bathe in a dry
bed arguing ‘This is where we have always bathed’ what can be said?” Taking
that spirit, he kept the Vaisnava mission on the cutting edge.

Making that judgement, however, is not always easy. Once, Srutakirti Prabhu
asked Srila Prabhupada how he could distinguish between a principle and detail.
After a long pause, Srila Prabhupada thoughtfully replied – “That requires a little
intelligence.”

“Bhismadeva, who was the best amongst the eight Vasus, received and
welcomed all the great and powerful rishis who were assembled there, for he
knew perfectly all the religious principles according to time and place.” (SB 1.9.9)

In the purport to this verse, Srila Prabhupada explains: “Expert religionists know
perfectly well how to adjust religious principles in terms of time and place. All
the great acaryas or religious preachers or reformers of the world executed
their mission by adjustment of religious principles in terms of time and place.
There are different climates and situations in different parts of the world, and if
one has to discharge his duties to preach the message of the Lord, he must be
expert in adjusting things in terms of the time and place.”

Guru, Sadhu and Sastra

Understanding Krishna consciousness and its application through spiritual

masters (guru), saintly persons (sadhu), and scriptures (sastra) is the sound
methodology that has been employed since time immemorial.

“Sadhu-sastra-guru: one has to test all spiritual matters according to the

instructions of saintly persons, scriptures and the spiritual master. The spiritual
master is one who follows the instructions of his predecessors, namely the
sadhus, or saintly persons. A bona fide spiritual master does not mention
anything not mentioned in the authorised scriptures. Ordinary people have to
follow the instructions of sadhu, sastra and guru. Those statements made in the
sastras and those made by the bona fide sadhu or guru cannot differ from one
another.” (SB 4.16.1)

Thus, in order to understand and apply sastra we have to first consult guru. In
our modern context we would identify Srila Prabhupada as the pre-eminent
siksa-guru (one who instructs and guides, without formally initiating) of all
devotees. We must understand how he applied sastra, how he differentiated
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principles from details, and what he preserved and adapted in his time. Deeply
understanding the mood and mission of Srila Prabhupada can help one remain
relevant and simultaneously authentic. But there will be debates amongst
individuals who have different understandings, and thus we must also discuss

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these matters amongst sadhus. When sincere Vaisnavas come together
and sincerely search for the truth based on the statements of sastra and the
directions of Srila Prabhupada, we can be hopeful that an appropriate conclusion
will be reached.

Extremes

While conservative and liberal members within a tradition are usually always at
loggerheads, we need not see their differences as problematic. That tension is
pregnant with positive potential. Differences of opinion can bring enlightenment,
transformation, wisdom and growth – unfortunately, they can also be the cause
of anger, frustration, resentment and fall out. Just as the opposite ends of a bow
help to keep a taut string, which can then fire a powerful arrow, any tradition
needs those who are on both sides of the spectrum. The key is to take the
essence of conservatism and liberalism, and find a way to marry the principles to
discover the golden balance.

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D – Dwarf Incarnation (15-24)

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When the demons came back and gained an upperhand on the demigods, Lord
Vamanadeva appeared as the son of Aditi. The unassuming Dwarf incarnation
humbly begged three steps of land from Bali Maharaja. Though Sukracarya
warned his disciple that the Lord had come to trick him, Bali rejected his
guru and remained determined to honour dharma and fulfil Vamanadeva’s
request. He thus went down in history as one of the twelve great personalities
(mahajanas) for first giving the Lord the entire universe, and then surrendering
his very self. We come into the world empty-handed and leave empty-handed.
If in the interim we can dedicate everything to Krishna, we escape the trap of
attachment and the subsequent pain that comes with it.

Bali’s Fightback 15

While detailing the Manus, Sukadeva Goswami briefly mentioned the incident
of Bali Maharaja and Vamanadeva in the Vaivasvata Manu. Maharaja Pariksit
requested to know more about this.

After being crushed by the demigods, Bali Maharaja and the demons were
mystically revived back to good health by the grace of Sukracarya, their guru.
The brahmana friends of Bali Maharaja then engaged him in a sacrifice to gain
cosmic control (visvajit-yajna), and as a result he received celestial equipment
and formidable boons to multiply his power.

With renewed vigour and enthusiasm, Bali Maharaja laid siege on Indra’s
beautiful city. Brhaspati, the guru of the demigods, informed them that they
stood no chance unless the Lord personally appeared. The demigods thus fled
in fear as the demons took control of the heavenly realm. Determined as ever,
Bali continued to perform sacrifices to strengthen his position and increase his
influence.

Aditi and the Dwarf Incarnation 16, 17, 18

When the demigods fled, their mother, Aditi, became morose. Observing her
demeanour, Kasyapa Muni tried to ascertain the cause and advised her that
only the Lord could provide permanent solutions to life’s problems. When she
enquired how to worship the Lord and seek His shelter, Kasyapa guided her
through the intricate details of the payo-vrata sacrifice (a rigorous austerity in
which one subsists only on milk).

After successfully completing the twelve-day sacrifice, the Lord suddenly

appeared before Aditi, much to her delight. Aditi offered prayers in a faltering
voice, and without her even mentioning it, the Lord understood her motherly
concern for the demigods. Because of her devotion and Kasyapa Muni’s
austerities, the Lord reassured them that He would find an ingenious way to
overthrow the demons.

By mystic perception, Kasyapa Muni understood that the Lord had entered 243
within him, and he thus impregnated Aditi. At the auspicious hour, Lord
 Vamanadeva appeared in the world, equipped with all transcendental
paraphernalia, and then assumed the form of a dwarf brahmacari. Various
demigods and sages spontaneously arrived to celebrate the Lord’s advent,
bringing Him gifts of love and beautiful praise.

Donation for the Dwarf 18, 19, 20

Vamanadeva journeyed to Bali Maharaja’s sacrificial arena and appeared in

the assembly looking like a young, innocent brahmacari. The priests fittingly
received Him, while Bali Maharaja humbly washed His feet. Stunned by His
beauty and effulgence, Bali openheartedly offered Him any charity He desired.

Vamanadeva glorified Bali Maharaja’s generosity, which was in keeping with his
family tradition. After all, great personalities like Prahlada Maharaja had appeared
in this lineage. The Dwarf incarnation then made His request for a mere three
steps of land. Bali Maharaja encouraged Him to ask for more, while Sukracarya
vehemently warned his disciple not to give even an inch! The spiritual master of
the demons was well aware of the Lord’s ingenious plan, which would strip Bali
Maharaja of everything and reinstate the demigods into power. He deviously
suggested a get-out clause to save the day.

Uninterested and undeterred, Bali Maharaja rejected Sukracarya and

readily agreed to Vamanadeva’s request, seeing it as his duty and religion to
wholeheartedly offer charity to a brahmana. How could he retract his promise?
When Bali Maharaja agreed to His request, Vamanadeva miraculously expanded
Himself and Bali witnessed the entire creation resting within His body.

With His first step, the Lord effortlessly covered the entire surface of the world,
and by extending His body further, He covered the entire sky. With His hands
He covered all directions. Then, with His second footstep, He covered the entire
upper planetary system. Having comprehensively occupied everything in
creation, the question remained as to where the Lord would place His third step.

The Third Step 21, 22

The demigods glorified the extraordinary acts of the Lord, while the demons
complained and criticised. In a fit of fury, they attacked Vamanadeva, but were
comfortably dispatched by the various associates of Lord. The demons were
driven out, while Bali Maharaja was arrested and brought to the Lord.

Lord Vishnu enquired from Bali Maharaja about where to place His third step.
Failure to do so would mean instant punishment. Troubled by his inability to
honour his word, Bali considered deeply what to do. He was then inspired to
offer his head as the place for the third step. This is akin to those who sacrifice
their entire lives to selflessly serve the Lord. The Lord thus became famed as
Trivikrama, ‘He who took three great strides,’ and Urukrama, ‘He who performs
wonderful acts.’

Prahlada’s Reassurance and Demigods Reinstated 22, 23

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Seeing his grandson’s incredible display of surrender, Prahlada Maharaja arrived
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 there and reassured Bali that he was actually the fortunate recipient of the Lord’s
mercy; when the Lord especially favours someone, He takes everything away.

Lord Brahma and Bali’s wife, Vindhyavali, glorified the supremacy of the Lord
and offered various prayers. When they requested that Bali Maharaja be released,
the Lord happily agreed and promised him all protection. Seeing Bali Maharaja’s
humility and sincerity, Lord Vishnu awarded him the special planet known as
Sutala. Aditi’s desire to reinstate the demigods was thus fulfilled – Indra and the
other cosmic rulers resumed their responsibilities within the universe.

Matsya Avatara 24

Responding to Maharaja Pariksit’s enquiry, Sukadeva Goswami narrated the

pastimes of Matsya, the first incarnation of the Lord, who appeared in two
different Manvantaras.

When the demon Hayagriva wanted to steal the Vedic knowledge away from
Lord Brahma at the time of annihilation, the Lord appeared as a fish. Matsya
avatara killed the demon, saved the Vedas, and then delivered that knowledge
to Brahma when he awakened from slumber.26

When King Satyavrata, who subsisted only on water, offered shelter to a small
fish and kept it in a water jug, he wasn’t aware that it was actually the Supreme
Lord. The fish expanded His body, and though the king offered bigger and bigger
residences, from a jug, to a well, to a lake, and to the sea, it was all insufficient.
The King then understood the fish’s divine identity. The Lord informed him
that there would be an inundation within a week during which the King and
all living entities would be protected in a boat which would be attached to the
transcendental fish’s horn. This indeed transpired. Having been saved, King
Satyavrata offered many beautiful prayers to the Lord. In response, the Lord
illuminated Satyavrata with the essence of Vedic wisdom.

Surrender
“The Supreme Personality of Godhead, Krishna, advises, sarva-dharman
parityajya mam ekam saranam vraja: “Give up all other varieties of religion
and just surrender unto Me.” The common man does not appreciate such a
statement by the Supreme Personality of Godhead because he thinks that
during his lifetime his family, society, country, body and relatives are everything.
Why should one give up any one of them and take shelter of the Supreme
Personality of Godhead? But from the behaviour of great personalities like
Prahlada Maharaja and Bali Maharaja we understand that surrendering to the
Lord is the right action for an intelligent person. Prahlada Maharaja took shelter
of Vishnu against the will of his father. Similarly, Bali Maharaja took shelter of
Vamanadeva against the will of his spiritual master, Sukracarya, and all the
leading demons.” (SB 8.22.9)

In the Bhakti-rasamrita Sindhu (1.2.265) Rupa Goswami delineates the nine

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26 This was in Svayambhuva Manu
processes of devotional service, and the various personalities who perfected
those practices. When he comes to atma-nivedanam, the act of complete
surrender, he establishes Bali Maharaja as the shining example (sarvasvatma-

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nivedane balir). This is the ultimate goal established by Krishna at the conclusion
of Bhagavad-gita, where he implores Arjuna to abandon all religious duties
(dharma) and embrace complete surrender. Bali Maharaja fully embodied this
spirit of a Vaisnava that Bhaktivinoda Thakura sings of: “Mind, body, and family,
whatever may be mine, I have surrendered at Your lotus feet, O youthful son of
Nanda!” (Bhaktivinoda Thakura, Saranagati)

Types of Surrender

Some people surrender to God because they are scared; they fear the
consequences of rebelling against His will, and thus embrace surrender to
maintain their comfort and security. Others surrender to God out of helplessness;
having tried everything else, they see no other recourse and option. Some
surrender with motivation in mind; they know that a powerful superior can help
them achieve what they want.

Beyond all such types of surrender, is a spontaneous surrender out of love. This
kind of surrender, which is what Krishna is recommending, is total and perfect –
completely aligning our will with the Supreme will, knowing the happiness of the
Lord is not separate from our happiness. Jesus Christ, for example, surrendered
totally and willfully. On the cross his last words were, “Father, into Thy hands I
commend my spirit.” (Luke, 23.46)

Surrender – Natural but Gradual

Such surrender is actually the easiest and most natural thing in creation. Since
the essence of our being, as eternal servants of Krishna, lies in being completely
aligned to the will of God, when we try to avoid it we inevitably drown in
problems and pain. Although completely natural, the reality is that the process
must be gradual. In the journey of Krishna consciousness there is an external and
internal surrender. We begin with the most tangible and measurable things, the
external aspects of the process. Once we have embraced that, we progressively
try to deepen our internal mood and consciousness. Indeed, this aligning of the
activities and mind brings one to a liberated platform: “One who engages in the
transcendental service of the Lord in body, mind and word is to be considered
liberated in all conditions of material existence.” (BRS 1.2.187)

We begin with the externals. Following scriptural injunctions, the acaryas

have prescribed a set of devotional practices which include reading, chanting,
worshipping and finding practical ways to serve Krishna. These items of
bhakti allow us to live and function with Krishna in the centre. Along with
such devotional practices, we embrace a certain lifestyle. There are certain
yamas (don’ts) and niyamas (dos) and we adopt those habits knowing that
they aid the spiritual practices we are performing. Along with the personal
practices and lifestyle, the practitioner also assumes a spiritual identity. They
surround themselves with spiritual people, conducting their social life with 247
spiritual elements incorporated, re-aligning their life goals and aspirations,
 and identifying themselves with a particular spiritual group or movement. This
external surrender is indeed a seismic shift in someone’s life.

Yet Krishna goes further. Surrender cannot be reduced to external adjustments.

In essence, surrender means a change of consciousness and a change of heart.
When defining surrender, Bhaktivinoda Thakura outlines six cardinal principles:
“The six divisions of surrender are the acceptance of those things favourable
to devotional service, the rejection of unfavourable things, the conviction that
Krishna will give protection, the acceptance of the Lord as one’s guardian or
master, full self-surrender and humility.” (CC Madhya 22.100)

The first two items relate to the mind, which is always accepting and rejecting.
For the surrendered soul, the activities of the mind are aligned with pleasing
Krishna. Indeed, Krishna explains that one should purify the mind and use it as
a means for elevation. The second two items refer to our intelligence. Material
intelligence is based around the consciousness of being the controller and
enjoyer, calculating and concluding on immediate action and reaction, without
seeing the bigger picture. For the surrendered soul, one’s intelligence is founded
upon the scriptural understanding that Krishna is the controller, enjoyer and
ultimate object of service. The final two items deal with the ego. Pride and
selfishness haunt those who are rooted in the bodily concept of life and plagued
by false ego. When one surrenders, the real ego of being a menial servant and
simple instrument, brings with it a profound depth of humility and selflessness.

As we live a life of surrender, our vision evolves. Instead of seeing the world and
everything within it from our point of view, we’ll begin seeing it from Krishna’s
point of view. He will receive the first communication in the day, the first
consideration in any decision, the first show of gratitude in success or failure, and
the first place in our heart.

Sustainable Surrender

While aspiring for such deep surrender, our progress towards that end goal must
be incremental, realistic and sustainable. If we adopt a practice of surrender
which is beyond our means, we may well find we lose hope and enthusiasm all
together. In the name of surrender, we can end up neglecting ourselves and thus
erode our ability to continue the journey. In our aspiration for surrender, we can
often undertake rigorous commitments in spiritual practice, and accept high
levels of practical spiritual responsibilities. While commendable, we have to judge
whether it’s sustainable. We may embrace a life which mirrors our aspirations,
but we may not have the capacity to live at that level just yet.

Thus, when crafting our own individual process of surrender, we must consult
others to see how to bend ourselves without breaking. In the pursuance of
complete self-surrender, we should ensure that there are healthy inputs on the
bodily level (physical health), mental level (good relationships) and spiritual level
(good sadhana). Neglecting these vital elements will, in most cases, almost
certainly impede one’s progress to pure surrender.
248
 249
08 | G.O.L.D | Dwarf Incarnation
 CANTO

09
The descendants of the Surya Vamsa (Sun
Dynasty) and Soma Vamsa (Moon Dynasty) are
described in Canto Nine. In these dynasties, many
great personalities appear such as Ambarish,
Ramacandra, Parasurama, the Pandavas and
Krishna Himself. Their divine appearance, along
with the example and precepts they reveal,
are an attempt to lovingly drag the unwilling
conditioned souls back to the eternal world of
unlimited happiness.

D.R. A .G
250
“So we should not be attached to these temporary attractions. We
admit these are temporary attractions, but we are still... Just like
children. They are attracted to the..., but the parents, they’re guiding,
“Oh, you must go to school.” Nihsreyasaya. That is sreyah. The boy, the
child, does not like it, but the parents, they are anxious, “Oh, my child is
not going to school; he is being spoiled.” So dragging him.

Similarly, the scriptures, the sages, the saintly persons, the devotees,
the representative of Krishna, God, they’re very much anxious to take
us back to Godhead, back to home. That is nihsreyasaya. That is the
ultimate benediction. People are enamoured by the temporary society,
friendship and love. And it has become a thankless task for the saintly
persons, devotees of God, to drag them: “Oh, please come here. Please
chant Hare Krishna. Please be Krishna conscious. Please be God
conscious.”

- Srila Prabhupada, Lecture, 10th November 1968, Los Angeles

D Durvasa and Ambarish (1-5)

R Ramacandra (6-13)
A Axe-Wielding Avatara (14-16)
G God from Goloka (17-24)

251
 D – Durvasa and Ambarish (1-5)
Ambarish Maharaja worshipped Lord Krishna in a multitude of ways and
displayed a unique intensity of spiritual absorption. When his life was
threatened by a fiery demon created by Durvasa Muni, he remained entirely
undisturbed. To punish Durvasa for his harshness, Lord Vishnu released His
Chakra to kill him, and the sage had to literally ‘run for his life.’ After being
chased around the universe, Durvasa realised the only recourse was to beg for
Ambarish’s forgiveness. The Lord cannot tolerate any offence to His devotees,
who are more dear to Him than His own life. These chapters thus describe the
Surya Vamsa (descendants of the sun-god, Vivasvan).

Dynasty of Vaivasvata Manu 1, 2, 3

After Sukadeva Goswami described Satyavrata, he mentioned that the King

reappeared as Vaivasvata Manu (Sraddhadeva).27 He then delineated the dynasty
of Manu, elaborating on certain individuals within it.

Ila (Sudymna): Devoid of a son, Vaivasvata Manu was guided by Vasistha to

perform a sacrifice (yajna). During the yajna, however, Vaivasvata Manu’s wife,
Sraddha, requested a daughter. When a daughter (Ila) was born, Vasistha
prayed that she become a man, and she thus became Sudyumna. Once, when
Sudyumna entered a forest which was cursed by Siva, he and his associates
all mystically turned into women. After that incident, Sudyumna (Ila) united
with Budha and had a son named Pururava. Seeing this astonishing series of
events, Vasistha intervened, and with the help of Siva, Sudyumna received the
benediction that he would live one month as a woman and one month as a man.
He regained his kingdom, had three sons, and eventually entrusted everything to
Pururava and retired to the forest.

Prsadhra: Still desirous of sons, Vaivasvata Manu begot ten more, one of whom
was Prsadhra. Though he was dedicated to protecting cows, one day, while
driving away a fierce tiger who had come to attack, he accidently killed a cow
instead of the tiger. He was cursed by his guru to become a sudra, but overcame
it through bhakti-yoga and went back to Godhead.

Saryati: Once, another son of Manu, Saryati, accompanied his daughter, Sukanya,
to the asrama of Cyavana Muni. There, Sukanya saw two luminous substances in
the earth and pierced them, unaware that they were the muni’s eyes. Begging
forgiveness, Saryati offered his daughter in marriage, and she indeed became
an ideal wife. Later, the aged Cyavana Muni was rewarded his lost youth by the
Asvini Kumaras. In Saryati’s dynasty comes Revati, the wife of Balarama.

Sukadeva Goswami briefly discussed other sons of Manu and their respective
descendants.

252
27 Vaivasvata Manu derives his name because he is the son of Vivasvan
Durvasa Offends Ambarish 4

Another son of Manu was Nabhaga, whose son was Naabhaaga. Due to his

09 | D.R.A.G | Durvasa and Ambarish

absence from the kingdom, he did not receive any of his father’s property. His
father, Nabhaga, later guided him on how to obtain wealth from a sacrifice
conducted by the descendants of Angira. Naabhaaga had a son named
Ambarish, who became famous as a great devotee.

Though a fabulously wealthy emperor, Ambarish Maharaja was constantly

engaged in devotional service, uninterested in material enjoyment or even
liberation. He engaged all his bodily and mental faculties in serving the Lord
with enthusiasm and, though responsible for the state administration, was an
exemplar of pure devotion. The Lord was so pleased with Him that He arranged
for the Sudarshan Chakra to always protect him.

Once, on a dvadasi day (the day after the ekadasi fasting day), Ambarish was
about to break his fast when the great mystic Durvasa Muni suddenly appeared.
Ambarish invited his unannounced guest to eat, and Durvasa agreed, but first
went to bathe in the Yamuna. Ambarish now faced a dilemma. Durvasa Muni had
not returned from his bath, yet the prescribed time for breaking the fast was now
upon him. He didn’t want to miss that auspicious time, but neither did he want
to eat before serving his guest. To resolve the situation, the sages advised him to
drink some water, since this would avoid any violation on both counts; to drink
water is to simultaneously eat and not eat.

By his mystic power, Durvasa Muni immediately discovered that Ambarish had
broken his fast. Without understanding the situation, Durvasa Muni, in a fit of
anger, fashioned a ferocious demon to kill Ambarish. In response, the Lord’s
lethal Chakra immediately intervened to protect His devotee, vanquishing
the fiery demon and chasing Durvasa Muni all over the universe. Powerless to
counteract it himself, unsuccessful in enlisting the help of the demigods, and
seeing no other recourse, Durvasa surrendered to Narayana in desperation. “I am
an offender” he admitted, “Please protect me!”

In a series of exquisite verses, the Lord expressed the intense love He has for His
devotees, explaining how they know nothing but Him, and He knows nothing
but them. The Lord advised Durvasa Muni to seek pardon from Ambarish, for
only then would he be redeemed.

Durvasa Forgiven 5

Durvasa humbly fell at the feet of Ambarish, who was somewhat embarrassed
by the sage’s surrender. The King fervently prayed for Sudarshan’s withdrawal,
and Durvasa Muni was mercifully spared. Feeling unlimitedly grateful, Durvasa
praised Ambarish’s character, amazed at how he was able to overlook all his
offences without any grudge whatsoever. Ambarish then served Durvasa Muni
with great devotion and finally accepted his own prasadam, having fasted
for the entire year that Durvasa was being chased! In his later years, Maharaja
Ambarish divided all his property among his sons and retired to the bank of 253
Manasa-sarovara to spiritually immerse himself.
Power and Purity
“In modern times, there are legislative assemblies whose

09 | D.R.A.G | Durvasa and Ambarish

members are authorised to make laws for the welfare of
the state, but according to this description of the kingdom
of Maharaja Ambarish, the country or the world should be
ruled by a chief executive whose advisors are all devotee
brahmanas. Such advisors or members of the legislative
assembly should not be professional politicians, nor
should they be selected by the ignorant public. Rather,
they should be appointed by the king. When the king, the
executive head of the state, is a devotee and he follows
the instructions of devotee brahmanas in ruling the country, everyone will be
peaceful and prosperous. When the king and his advisors are perfect devotees,
nothing can be wrong in the state. All the citizens should become devotees of
the Lord, and then their good character will automatically follow.” (SB 9.4.21)

The modern world has seen a long list of corrupt, devious and manipulative
politicians who have exercised the power lent to them for less-than-noble
purposes. The famous aphorism comes to mind: “Power corrupts, and absolute
power corrupts absolutely.” People often wonder whether those who are
responsible for changing things on a large scale can simultaneously be moral,
humane and compassionate. Can power and purity coexist?

The Srimad-Bhagavatam says “Yes” and offers many examples to demonstrate

it. Its narrations are replete with examples of saintly kings, known as rajarsis (a
Sanskrit term that combines the word raja, meaning ‘king,’ and rsi, meaning
‘saint’), who exemplified this perfect combination. Although they were the most
opulent kings, they were simultaneously great sages. Due to the purity of their
devotion, their motivations, decisions and actions were completely selfless,
and founded upon spiritual wisdom, and thus they offered genuine spiritual
leadership to steer society in the most progressive way. Modern-day politics,
however, devoid of such sacred principles, can easily degrade into a selfish fight
for power, prestige, profit and position.

Some of the most notable qualities of saintly kings are as follows:

Advisors

The Srimad-Bhagavatam commentator, Sridhara Swami, mentions that every

king has seven protectors, of which the spiritual master and informed ministers
are two (SB 6.14.17). When these seven are properly maintained, a king flourishes
in his service. The Pandavas, for example, often benefitted from the counsel of
Narada Muni. Brahminical advisors and spiritual guides would help the kings
make effective, practical decisions, which factored in scriptural principles and
spiritual wisdom. Their advice would help to resolve the various political and
societal dilemmas they were facing. Though the rajarsis were in powerful
positions, they never developed a sense of pride which would block them from
255
receiving advice. The Ramayana also narrates how Lord Rama would often be
 seen sitting with the sages of the forest, receiving spiritual counsel. We see how
King Rahugana, when he detected the spiritual advancement of his palanquin
carrier, Jada Bharata, was eager to hear spiritual wisdom from him.

Knowledge

The saintly kings were fully qualified in the science of government and practical
affairs, and thus their kingdoms displayed material prosperity and abundance
far beyond anything we see today. Such kings, however, were also well trained in
scriptural knowledge. When King Chitraketu became overwhelmed by material
affection, he was enlightened by Angira and Narada. The King was able to escape
the dark well of family life, just as an elephant is freed from a muddy pond. In
the Bhagavad-gita, Lord Krishna describes how transcendental knowledge was
“passed down through disciplic succession, and the saintly kings understood it
in that way.” Thus, their combined knowledge of material and spiritual helped
guide all the citizens on a progressive path.

Absorption

Simultaneous to being managers and organisers, these saintly kings lived with
a very deep realisation of eternity. They were absorbed in devotional service.
We hear of how Ambarish engaged all his senses in the service of the Lord:
“Maharaja Ambarish always engaged his mind in meditating upon the lotus
feet of Krishna, his words in describing the glories of the Lord, his hands in
cleansing the Lord’s temple, and his ears in hearing the words spoken by
Krishna or about Krishna. He engaged his eyes in seeing the deity of Krishna,
Krishna’s temples and Krishna’s places like Mathura and Vrindavana, he
engaged his sense of touch in touching the bodies of the Lord’s devotees, he
engaged his sense of smell in smelling the fragrance of tulasi offered to the
Lord, and he engaged his tongue in tasting the Lord’s prasada. He engaged
his legs in walking to the holy places and temples of the Lord, his head in
bowing down before the Lord, and all his desires in serving the Lord, twenty-four
hours a day. Indeed, Maharaja Ambarish never desired anything for his own
sense gratification. He engaged all his senses in devotional service, in various
engagements related to the Lord. This is the way to increase attachment for the
Lord and be completely free from all material desires.” (SB 9.4.18-20). We also see
the example of Pariksit Maharaja, who humbly accepted the curse upon himself,
seeing it as an opportunity for spiritual advancement and perfection. He had no
regrets or remorse, but saw that Krishna had personally come to him in another
form.

Character

In the Ramayana, we hear of how Lord Rama would enlist spies to gather
information on how the citizens were feeling about the king and his ruling. When
such information would come back, He would use that feedback to refine His
character and approach. This is a far cry from modern politics where spindoctors
and public relations tycoons are employed to generate false propaganda and
256 cover-up any faults that may be there. Saintly kings lived with high principles,
thus inspiring all the citizens to do the same. Their spotless integrity generated
so much faith in their followers that there was no question of revolution or revolt.

Responsibility

09 | D.R.A.G | Durvasa and Ambarish

Though Priyavrata Maharaja was reluctant to leave his renounced life and take
up the throne, when his superiors requested him due to the acute need of the
day, he accepted it out of duty. When such saintly kings accepted their positions,
they took full responsibility for whatever happened in their kingdom. They
were never neglectful nor absent minded. If an anomalous incident took place
in the kingdom, the untimely death of a citizen or the appearance of drought
and pestilence, then the king would accept full responsibility for it. Indeed, it
is said that in the presence of saintly kings, no such anomalies would occur in
the kingdom: “When Lord Ramacandra, the Supreme Personality of Godhead,
was the King of this world, all bodily and mental suffering, disease, old age,
bereavement, lamentation, distress, fear and fatigue were completely absent.
There was even no death for those who did not want it.” (SB 9.10.53)

Succession

Over and over again, the Srimad-Bhagavatam describes how every saintly king
was planning for succession. In the material world, leaders cling on to their
position until the day they are practically dragged from their seats of power. The
rajarsis, however, fully alert to the goal of life, would give up their positions at the
opportune time – their detachment would neither be irresponsibly quick, nor
needlessly delayed, and they would allow young, fresh and qualified leaders to
take up the responsibility. They were able to detach themselves from incredible
influence and opulence without any hesitation whatsoever. Indeed, it is said
of Bharata Maharaja: “While in the prime of life, the great Maharaja Bharata
gave up everything because he was fond of serving the Supreme Personality
of Godhead, Uttamasloka. He gave up his beautiful wife, nice children, great
friends and an enormous empire. Although these things were very difficult to
give up, Maharaja Bharata was so exalted that he gave them up just as one
gives up stool after evacuating. Such was the greatness of His Majesty.” (SB
5.14.43)

257
258
R – Ramacandra (6-13)

09 | D.R.A.G | Ramacandra
The most famous king in the Surya dynasty was Lord Ramacandra, who was
ideal in all respects – as a king, as a son, as a husband and as a disciple. His
glorious pastimes are recounted in the Ramayana, which has been recited
for generations. Srimad-Bhagavatam summarises those extraordinary
narrations: the alliance with Hanuman and the monkey army, the building of
a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the
establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had
their material and spiritual needs perfectly catered for.

Saubhari Muni 6

Sukadeva Goswami described the descendants of Ambarish and then detailed

the descendants of Iksvaku (another of Vaivasvata Manu’s sons) up to Mandhata,
whose unique birth and powerful rulership was described. Mandhata’s fifty
daughters were all married to Saubhari Muni, and Sukadeva Goswami thus
narrated the sage’s history.

Once, while meditating in the waters of the Yamuna, Saubhari witnessed two
fishes copulating. He became so sexually agitated that he desired to marry one
of Mandhata’s daughters. He rejuvenated his body, after which all fifty daughters
selected him as their husband. By dint of yogic power, the former ascetic
provided all household opulence for his wives, had 100 children with each one
and thus expanded his family network. He later reflected on how ephemeral
sense gratification is, and how he had become entangled in a very mundane
existence. Having reawakened his spiritual intelligence, he retired from family life
(vanaprastha), practised austerities and subsequently attained perfection.

Other Descendants 7, 8, 9

Sukadeva Goswami listed more descendants of King Mandhata, again pausing to

elaborate on certain personalities.

Trisanku: Several generations after Mandhata came Trisanku, who kidnapped

a lady who was soon to be married. For this act, his father angrily cursed him
to become a dog-eater (candala). With Visvamitra’s help, however, Trisanku
received elevation to the heavenly planets. Later, the demigods forced him to fall,
and he thus began his descent, though Visvamitra’s powerful intervention meant
he didn’t drop all the way down.

Hariscandra: After successfully worshipping Varuna to get a son, Hariscandra,

Trisanku’s son, repeatedly avoided his promise to offer the son as a sacrifice
in return. Hariscandra was then attacked by disease, though his son, Rohita,
resolved the whole situation by purchasing another boy and offering him for the
Varuna-yajna. Hariscandra was freed from his disease and ultimately freed from
the entanglement of material life.

Bahuka: In the lineage of Rohita was Bahuka, who had adopted residence in the 259
forest and eventually died there. Though his wife wanted to enter the funeral
 pyre with him, the sage Aurva forbade her since she was pregnant. The co-wives
of Bahuka tried to poison her, but she nevertheless had a son named Sagara
(“one born with poison”).

Sagara: Under his rulership many uncivilised clans were reformed. When he
attempted to perform a horse sacrifice (asvamedha yajna), Indra stole the
horse, and Sagara’s sons went looking for it. They dug up the earth and formed
a trench which became known as the Sagara ocean. When they falsely accused
Kapiladeva of stealing the horse, their offensive allegations caused them to be
burned to ashes.

Amsuman: This grandson of Sagara was instructed in spiritual knowledge

by Lord Kapiladeva and later retrieved the horse. Sagara then performed the
sacrifices with that horse. Both Amsuman and Dilipa, his son, were unsuccessful
in bringing the Ganges to the Earth.

Bhagiratha: Dilipa’s son underwent severe austerities to invite Ganga to the

earth. When Gangadevi appeared, he humbly submitted his requested. She
agreed, but had some reservations. Bhagiratha mitigated them by convincing
Siva to bear the force of her descent, and by arranging that pure devotees who
enter the Ganga would remove all the stored sins of materialistic bathers. Later,
the sons of Sagara, whose bodies had been burnt up, were elevated by being
sprinkled with Ganges water.

Saudasa: In Bhagiratha’s line was Saudasa, who once killed a man-eater. Seeking
revenge, the man-eater’s brother became the cook at Saudasa’s palace and
served meat to Vasistha, the spiritual master of the King. Vasistha thus cursed
Saudasa to become a man-eater, and in that life he indeed killed a brahmana
who was about to impregnate his wife. Saudasa was thus cursed to die if he ever
engaged in the sexual act. After being released from the Raksasa curse, he still
couldn’t impregnate his wife, Madayanti, and thus allowed Vasistha Muni to give
her a child.

Khatvanga: Further in the lineage came the great King Khatvanga. When he
pleased the demigods by assisting them to defeat the demons, they offered
him a benediction. He wisely enquired how long he would live for, and when
he discovered he was on the brink of death, he fixed his mind on the Lord and
attained perfection.

Ramacandra’s Pastimes 10

Sukadeva Goswami’s description of Iksvaku’s dynasty eventually reached

Dasaratha, the father of Lord Rama. The great sage then narrated all the key
events in Lord Rama’s life.

On the request of Visvamitra, Rama assisted in killing many demons even though
He was still relatively young. Later, He won the hand of Sita in Mithila, doing what
no other warrior could do. During the return journey, Ramacandra defeated the
mighty Parasurama, who had annihilated the ksatriya race. Back in Ayodhya,
260
everything was very auspicious, until the news arrived that Dasaratha had been
asked to banish Rama from the kingdom. To honour his father, Rama readily
agreed and left all opulence behind to accept a life of hardship in the forest.

09 | D.R.A.G | Ramacandra
While wandering in exile, Rama, Sita and Laksman encountered a variety of
situations. When Ravana’s sister, Surpanakha, approached Rama with lusty
desires, Laksman cut her nose off. This led to the killing of Khara and Dusana who
had launched an attack in retaliation. Later, the tragic kidnapping of Sita took
place, and the bravery of Jatayu was witnessed as he attempted to intercept the
mighty Ravana, though he lost his life in the process.

To rescue his beloved consort, Rama established an alliance with the monkeys,
who expertly tracked her down. In an epic scene, Rama and the monkey army
built a bridge to Lanka and laid siege on the demons who had kidnapped the
goddess of fortune. After a raging battle, Ravana was defeated and killed, and
Sita was rescued from the Asoka grove. Rama installed the devoted Vibhisana as
King of Lanka, while He himself returned to Ayodhya accompanied by His dearest
associates.

Bharata, who had been ruling in His absence, heartily welcomed Rama, who was
finally reunited with his mothers, family members and loyal subjects. Rama was
duly coronated as the King, and His reign was celebrated as the ideal exhibition
of royal rule (rama-rajya).

Ramacandra’s Reign 11

Ramacandra conducted His affairs with the highest principles, and thus there
was incredible opulence and abundant prosperity in the kingdom. He would give
personal time to the citizens and ensure all governmental affairs were concluded
smoothly. Ramacandra would send spies around the capital and wander
incognito Himself to gauge the impression the citizens had of Him. He wanted
this feedback in order to maintain the love and trust of His subjects.

One night, He heard a man criticising Him for accepting Sitadevi back after she
had been in another man’s house. Fearing the concerns and doubts that people
may have about his character, He decided to leave His pregnant wife. Everyone
was shocked and distraught! Sitadevi took shelter of Valmiki’s asrama, where
she gave birth to Lava and Kusa. When Sitadevi eventually left the world, the
aggrieved Rama performed austerities for 13,000 years. The Supreme Lord then
wound up His pastimes and left the world.

Dynasties of Iksvaku 12, 13

Sukadeva Goswami then described the dynasty of Kusa, Lord Rama’s son. He also
elaborated on the dynasty of Nimi, who was another of Iksvaku’s sons.

When Nimi wanted to perform a sacrifice, he requested the presence of his

spiritual master, Vasistha. Since Vasistha was engaged elsewhere, he instructed
Nimi to wait for him to return. Nimi, however, considered that life was very short
so he went ahead anyway. When Vasistha discovered this he cursed his disciple
to die. Nimi then counter-cursed his spiritual master to suffer the same fate! 261
Vasistha took birth again, but when the priests tried to revive Nimi he refused,
not wanting to be materially encaged again. Instead, the sages churned Nimi’s
body, and as a result, Janaka, father of Udavasu, was born.

09 | D.R.A.G | Ramacandra
Sukadeva Goswami then described the rest of the dynasty.

Purusottama
“We should not accept any rascal as God or an incarnation of God, for God
displays special features in His various activities. Therefore, the Lord Himself
says in Bhagavad-gita (4.9): “One who knows the transcendental nature of My
appearance and activities does not, upon leaving the body, take his birth again
in this material world, but attains My eternal abode, O Arjuna.” The activities of
the Lord are not common; they are all transcendentally wonderful and not able
to be performed by any other living being. The symptoms of the Lord’s activities
are all mentioned in the sastras, and after one understands them one can
accept the Lord as He is.” (SB 9.10.15)

To prove His Supreme identity, Sri Chaitanya Mahaprabhu exhibited His six-
armed form known as the Sadbhuja-rupa on multiple occasions. The form
displays the two arms of Rama (holding the bow and arrow), the two arms of
Krishna (holding the flute) and the two arms of Chaitanya Mahaprabhu (holding
the staff and waterpot). The Supreme Person (Purusottama) thus assumes
different identities, each with a specific purpose and mood.

Krishna is known as Lila-Purusottama – the form of the Lord who attracts the
world by displaying profoundly sweet and intimate pastimes with His devotees.
Sri Chaitanya Mahaprabhu is known as Prema-Purusottama - the form of the
Lord who embodies and freely distributes the wonderful gift of pure love of
Godhead to the entire world. Ramacandra is known as Maryada-Purusottama –
the form of the Lord who establishes the ideal example for the world to follow. He
was the ideal person, the ideal husband, the ideal ruler and the ideal follower of
Vedic culture and etiquette in all respects.

In Canto Eleven, Narada Muni recites an exquisite verse which depicts

the Sadbhuja-rupa. When translated in different ways, the Sanskrit text
simultaneously describes Lord Rama, Lord Krishna and Sri Chaitanya
Mahaprabhu:

tyaktva su-dustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
(SB 11.5.34)

Lord Krishna – “O Maha Purusa, you gave up the opulence of Mathura which is
desired even by demigods. To obey the loving order of Vasudeva and Devaki, You
went to the forest village of Vrindavana. Due to the inconceivable love of Srimati
Radharani, You become easily controlled by Her just like ‘a toy animal.’ You run
here and there in Vrindavana, protecting the cows, playing with your friends 263
and engaging in countless intrigues of love with Srimati Radharani and the
 gopis, tightly under the control of their love.”

Lord Chaitanya – “O Maha Purusa, I worship Your lotus feet. You accepted
sannyasa and gave up the association of the goddess of fortune and all her
opulence, which is most difficult to renounce and is hankered after by even the
great demigods. Being the most faithful follower of the path of religion, You thus
left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness
You chased after the fallen conditioned souls, who are always in pursuit of the
false enjoyment of illusion, and at the same time engaged in searching out Your
own desired object, Lord Syamasundara.”

Lord Ramacandra – “O Maha Purusa, you gave up the Kingdom of Ayodhya,

which was very opulent, difficult to renounce and hankered after by even great
demigods. By the order of Maharaja Dasaratha, who was just like Your guru,
You gave up everything and went to the forest. There You exhibited Your great
affection for mother Sita and chased after the golden deer, which was especially
desired by Srimati Sitadevi.”

Rama demonstrated how to live according to dharma: right action or sacred

duty according to one’s occupation and social situation. Indeed, His entire life
was a demonstration of selflessness, nobility of spirit and being prepared to
sacrifice one’s own comfort for a higher cause.

Being Exemplary

Lord Rama’s life is detailed in the ancient Sanskrit epic, Ramayana. The history
contains 24,000 verses, and fully describes the activities of Lord Rama and the
lessons relevant for our lives today. The story is told in response to sage Valmiki’s
question to Narada Muni: “Who is an ideal man?” Narada’s answer, a brief
description of the life and qualities of Lord Rama, forms the basis for Valmiki’s
much longer epic.

This beautiful teaching of being ideal and exemplary is central to the

development of spirituality. When Srila Prabhupada was once asked, “How do
you recognise a Vaisnava?” his answer was simple but profound: “A Vaisnava is a
perfect gentleman.” Just as the Srimad-Bhagavatam is known as amala-purana,
the spotless book, the true follower is known as amala-bhakta, the spotless
devotee. One famous propagandist used to say that you can cheat some people
for all time and you can cheat all people for some time, but you can’t cheat all
people for all time. If one is lacking in integrity and character, sooner or later it
will be exposed.

In the material world people are remembered for what they do – their ground-
breaking achievements, their high-ranking positions of responsibility and
their impactful influence on the world. In spiritual circles, however, people are
remembered for who they are. In some cases the most outstanding spiritualists
made a visible mark on the world and were famed for it, but in many cases they
were quiet, simple, humble souls who went about their daily life with a deep
264 sense of devotion, sensitivity and saintliness, their consciousness merged in
transcendence. They were unassuming, and quite often went unnoticed.
The value system in spiritual circles, is entirely different: it’s character over
capability. The spotless and exemplary character of saintly personalities is an
unending source of instruction and inspiration. They are never found to be

09 | D.R.A.G | Ramacandra
duplicitous or superficial, but ever-preaching the highest ideals of human life and
simultaneously walking the talk. A recent survey showed that over 70% of first-
time attendants to a spiritual movement never return. Why? Primarily because
they observe a huge gap between the ideals of the philosophy and the behaviour
of its adherents. Thus, we may consider that being exemplary in conduct is a core
aspect of any aspiring spiritualist’s life, and indeed a very special contribution
to the world. Being exemplary is a service which is universal (everyone can do
it), powerful (everyone will appreciate it), perpetual (can never be taken away by
anyone) and flexible (can be done in any time, place or circumstance).

Banishing Sita

Perhaps the most bewildering of Rama’s acts was to banish Sita after rescuing
her from the grips of Ravana. If Lord Rama’s descent was to set the ideal
example, how do we justify such a (seemingly) harsh, cruel and immoral act?
Sitadevi was pure, chaste, untouched and completely innocent, and to exile her
because of nonsensical rumours seems unforgivable. In order to understand
this, we have to look at the practical reality, the principle involved and the deeper
purpose of the Lord.28

Practical – Sitadevi wasn’t cruelly exiled with no means of survival, but rather
given a suitable living situation where she would be fully protected. She was
carefully placed under the care of Valmiki Rishi and female hermits within the
kingdom of Ayodhya. But why was she banished from the palace?

Principle – whilst navigating life we are often confronted with situations

where there is a conflict of principles. We must learn how to expertly respond
and resolve such dillemmas. As an ideal husband, Ramacandra had a duty
to care for His chaste wife. To embody the ideals of a king, Ramacandra had
the responsibility of being spotless and free from any suspicion or character
flaw. He expertly balanced both principles by ensuring Sita’s protection, and
simultaneously exhibiting the detachment required of a king, and setting the
shining example for all future leaders. But why did the innocent Sita have to
suffer?

Purpose – the profound purpose and inner meaning behind this episode is to
facilitate and intensify the exchange of spiritual emotions between the Lord
and His consort. In terms of transcendental relationship, love is intensified
in separation. We find this in the pastimes of Krishna, in the pastimes of Sri
Chaitanya and here in the pastimes of Lord Rama. What externally looks like
a hard-hearted act, is actually a trigger for invoking a deep, sweet internal
yearning. The entire incident also highlights the incredible love of Sita, which
was unfailing in all circumstances. Despite being rejected by her beloved, her
faithfulness remained as strong as ever – love tested is love triumphant.

265
28 This analysis was inspired by Chaitanya Charan Das, www.thespiritualscientist.com
266
A – Axe-Wielding Avatara (14-16)

09 | D.R.A.G | Axe-Wielding Avatar

Lord Parasurama, the fearsome avatara who annihilated the administrators
with His axe, appeared in the Soma Vamsa (dynasty of the moon-god).
Disgusted by their degradation, Parasurama annihilated the ksatriyas twenty-
one times, after which He renounced all His weapons. He then entered the
Mahendra mountains (where He still resides), worshipped by Siddhas, Charanas,
and Gandharvas.

Pururava and Urvasi 14

Having detailed the Surya Vamsa, Sukadeva Goswami next described the Soma
Vamsa. Brahma’s son was Atri, and Atri’s son was Soma (the moon-god). Soma
irreligiously united with Tara and begot Budha, who later begot Pururava (also
known as Aila). Sukadeva Goswami then elaborated on his history.

When the heavenly damsel, Urvasi, was attracted to Pururava, she spoke sweet
words and united with him. Later, the Gandharvas stole the two lambs of Urvasi,
and she angrily rebuked Pururava, who responded by immediately rescuing
them. He returned triumphant but was undressed (since he had left in a rush).
Seeing him return, Urvasi decided to leave him for good and thus disappeared.
Pururava was overwhelmed with lamentation and repeatedly pleaded her to
return. After enlightening him about the nature of materialistic women, Urvasi
finally agreed to meet with him for one night a year.

This arrangement frustrated the attached Pururava even more, and though
the Gandharvas gave him another suitable companion, he abandoned her in
dissatisfaction. He desperately tried different things to mitigate his burning
desire. Once, he made two sticks from a tree and created a fire which satisfied
his lusty desires and gave birth to a son.29

Avatara Annihilates Administrators 15, 16

Sukadeva Goswami then described the descendants of Urvasi, in which lineage

Satyavati appeared.

Satyavati’s husband was the sage, Rcika Muni. Her father had asked him to
donate 1,000 special horses as a dowry, which he successfully sourced from
Varuna. Later, Satyavati and her mother both requested Rcika Muni to prepare an
oblation so they could have a son. The sage prepared one oblation for a priestly
(brahmana) son, and gave it to Satyavati, and the other oblation for a warrior
(ksatriya) son, and gave that to her mother. Satyavati and her mother, however,
switched the oblations, and Satyavati was thus destined to have a fierce, ksatriya
son. When she pleaded that this be changed, he adjusted the benediction so
that her grandson would become this fierce ksatriya.

In time, she had a son named Jamadagni, who then had a son called

29 The aila-gita, or Pururava’s song of renunciation, is narrated in Canto Eleven, Chapter 26 267
 Parasurama, the avatara of the Lord who would fiercely annihilate the deviant
rulers of the universe. Sukadeva Goswami then narrated the events leading up to
the mass killing.

King Kartaviryarjuna had become extremely powerful, and even held the
mighty Ravana captive at one point. When Kartaviryarjuna audaciously stole
Jamadagni’s desire cow, Parasurama arrived in his capital and annihilated
his armies. He confronted Kartaviryarjuna, cut off his 1,000 arms and then
decapitated him. The cow was released and the news of his victory reached
Jamadagni. His father disapproved of such violence and encouraged his son to
atone for the sin by visiting the holy places. Parasurama thus travelled for one
year.

Later, Jamadagni detected that his wife had compromised her chastity. He
ordered his sons to kill her, but they could not follow their father’s instruction.
When Jamadagni issued the order to Parasurama, however, the fierce avatara
killed all his brothers and his mother. Jamadagni was satisfied and asked his son
to request any blessing. Parasurama then prayed that they all come back to life.

Meanwhile, the sons of Kartaviryarjuna were still dismayed at their father’s

death. In retaliation, they mercilessly killed Jamadagni. This heinous crime
enraged Parasurama to no end. He launched a full-scale attack on the ksatriya
clan, and began by killing all of Kartaviyarjuna’s sons. In total, Parasurama killed
the ksatriyas twenty-one times, so that there were no warriors left! The mass
slaughter caused rivers of blood and a mountain of heads.

Later, when Parasurama joined the head of his father to the dead body,
Jamadagni miraculously came back to life. Parasurama then renounced His
weapons and entered the Mahendra mountains, where he continues to live even
today.

Heavy Handed
“Parasurama is the Supreme Personality of Godhead, and his eternal mission is
paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]—to protect the devotees
and annihilate the miscreants. To kill all the sinful men is one among the tasks
of the incarnation of Godhead. Lord Parasurama killed all the ksatriyas twenty-
one times consecutively because they were disobedient to the brahminical
culture. That the ksatriyas had killed his father was only a plea; the real fact is
that because the ksatriyas, the ruling class, had become polluted, their position
was inauspicious. Brahminical culture is enjoined in the sastra, especially in
Bhagavad-gita (catur-varnyam maya srstam guna-karma-vibhagasah [Bg.
4.13]). According to the laws of nature, whether at the time of Parasurama
or at the present, if the government becomes irresponsible and sinful, not
caring for brahminical culture, there will certainly be an incarnation of God like
Parasurama to create a devastation by fire, famine, pestilence or some other
calamity.” (SB 9.16.18)
268 Srimad-Bhagavatam contains a variety of violent accounts, many of which
describe the fierce acts of the Lord Himself. To the first time reader it can be
 unnerving. Why is there so much hardcore violence in these narrations? Aren’t
such vicious acts driven by the lower nature of lust, greed and anger? Why does
the Supreme Lord have to resort to such fierce tactics to establish His way?
Don’t such accounts leave the door open for misinterpretation and misuse by
the immature? Could such narrations be fueling the religious violence that we
see in the world today?

Play Fight

Here are some considerations when trying to digest the violent side of God:

Attraction – Krishna’s activities are known as lila, or ‘divine play.’ They are eternal,
full of bliss and knowledge, and create auspiciousness in every conceivable way.
Even when there is conflict and battle, we should understand that these are not
ordinary, mundane passions. As loving competition with friends, couples and
families increases the sweetness of the relationship, Krishna, as rasaraja, the king
of all relationships, knows how to bring everyone closer to Him. Transcendental
violence has none of the detrimental side effects and harm that mundane
violence generates, and such incidents draw everyone involved closer to Him –
not just the participants but the observers too.

Absorption – the presence of demons, and the subsequent prowess of Krishna

in combating them, stirs an ocean of emotions in His devotees. As they fear for
His safety, and gasp in wonder when He is attacked, they come closer and closer
to Him in consciousness. To increase the sense of dependency, Krishna performs
these pastimes, keeping devotees on the edge of their seats.

Variation - In the spiritual world there are no demons, but only rumours of
demons! Thus, when the Lord wants to experience a different type of exchange
He comes to the material world and, while uplifting the universe and protecting
His devotees, simultaneously experiences the act of fighting.

Purification – just as different criminals are given different jail sentences,

demons, who cause universal uproar on a mass scale, are corrected in different
ways. A famous dictum states: “Spare the rod, spoil the child.” It’s actually the
Lord’s mercy that He takes the time and trouble to carefully punish each demon
appropriately, such that their heart will be purified and their consciousness
refined. A certain level of violence is sometimes required because of the base
mentality and layers of illusion covering these souls. Demons have a deranged
mentality – out of everyone in this world, the desire to kill God is the worst!
Therefore, Krishna relates to them accordingly. The depth of Krishna’s love, even
in these situations, can only be appreciated when we simultaneously consider
the length and breadth of the living entity’s existence.

Instruction – to those of the future, and to each one of us, Krishna performs such
violent acts to warn us of the fatal consequences of acting in a harmful or hurtful
way while ‘nobody is watching.’ The Supreme Lord is the protector of dharma
and His devotees, and will not tolerate any mistreatment and mischief caused
270 towards them. The Lord and His devotees teach us that where good arguments
fail, violence may need to be employed for the higher cause. Since the aggressive
leaders had recklessly abused their positions and their subjects, a nonviolent
approach would have been ineffective. Thus, Parasurama adopted an alternative
response.

09 | D.R.A.G | Axe-Wielding Avatar

Avoiding Confrontation

Vedic culture prescribes a variety of options before one even begins to consider
employing some level of aggression or violence. People often criticise Krishna
for inciting Arjuna to fight in the Kuruksetra battle, positing that a nonviolent
approach would be more in line with the spirituality He was presenting. A closer
look, however, reveals that Krishna exhausted all other means of resolution before
resorting to violence. That violence should be the last expression of assertiveness
is illustrated by the exhaustive peace efforts that precede it.

Sama (Conciliation) – first one must try to build bridges and see if an amicable
agreement can be reached. When the Kauravas had usurped the kingdom of
the Pandavas, Krishna came as a messenger and encouraged a settlement by
which both families could reside together in harmony. He encouraged them
to forget the past, and hoped the Kauravas would be won over by an amicable
presentation in agreeable terms.

Dama (Compensation) - if straightforward arguments are unsuccessful, one may

present the case in diplomatic terms and ‘sell’ the idea to the other party. People
are attracted by what’s in it for them, and on that basis, one can encourage
someone towards a decision that has much broader and noble benefits. For
example, when He went as a messenger of peace, Krishna suggested to the
Kauravas that having allies like the Pandavas would put them in an invincible
position in terms of global influence.

Bheda (Influence) – if such logical arguments are unsuccessful, one may resort
to trickery or subtle influence to bring about peace. This may involve dividing the
inimical party in order to reduce their influence – as the dictum says, “Divide and
conquer.” Krishna tried to influence the Kauravas by suggesting that since one
person’s obstinacy would destroy the entire Kuru clan, it is entirely reasonable to
forsake that person (Duryodhana) for a higher good.

Danda (Action) – when all such means fail, one may well have to resort to force
and physical aggression. Krishna warned the Kauravas that the Pandavas were
a formidable alliance who were ready for a trial of arms. He explained that they
would be quite competent to soundly defeat the Kauravas. When there was no
other choice, Krishna fully encouraged the Pandavas to resolve the situation via
the battle in Kuruksetra.

The Non-Violent Incarnation

Interestingly, in Kali-yuga, Krishna comes in the non-violent form of Sri Chaitanya

Mahaprabhu. He does not kill the demons (asuras) using weapons and violence,
but rather kills the demoniac mentality (asura-bhava) through the sublime and
joyful process of sankirtana. Once, when Sri Chaitanya did become furious at the
271
mistreatment of His devotee, He did exhibit His violent nature and awakened His
 Sudarshan Chakra. Nityananda Prabhu reminded Him of His mission to deliver
the hopelessly fallen souls of the age, of whom Jagai and Madhai were classic
examples. Ninety-nine percent of the population in Kali-yuga resemble these
brothers, who, despite their high birth and cultural respectability, had become
degraded and uncivilised in their behaviour. Sri Chaitanya thus withdrew His
anger and bestowed His kind mercy upon the miscreant brothers, who vowed to
reform their ways.

The Srimad-Bhagavatam explains: “In the age of Kali, intelligent persons perform
congregational chanting to worship the incarnation of Godhead who constantly
sings the names of Krishna. Although His complexion is not blackish, He is
Krishna Himself. He is accompanied by His associates, servants, weapons and
confidential companions.” (SB 11.5.32)

The verse indicates that Sri Chaitanya also appears with weapons (astra). What
are those weapons? Some teachers explain the weapon is the holy name, which
can penetrate anyone’s heart and create a powerful consciousness shift even
in unwilling living entities. Others explain the weapons are His associates who
exude compassion and love, and can transform people by their holy association.
Some say that the molten golden complexion and unparalleled beauty of the
Lord is His weapon. Simply by seeing that divine form people were naturally
drawn towards Him.

272
 273
09 | D.R.A.G | Axe-Wielding Avatar
 G – God’s Gotra (17-24)
Lord Krishna, the Supreme Lord, God from Goloka, appeared in the Soma
Dynasty (gotra). Although the Lord is unborn, He lovingly appears in the family
of His devotees, who aspire to serve Him in a variety of relationships. Famous
kings that preceded Him include Dhanvantari, Yayati and Yadu. There was also
Puru, the powerful Bharata, Rantideva, Bhismadeva and the Pandavas.

Yayati and Devayani 17, 18, 19

Sukadeva Goswami listed the descendants of Pururava, beginning with the five
sons of Ayu, the eldest son of Pururava. The dynasties of four of them, beginning
with Ksatravrddha, are described first. In this dynasty comes Dhanvantari, the
inaugurator of medical sciences. The final of Ayu’s sons is Nahusa, and it is in
this lineage that Yayati appeared. After Nahusa was cursed to become a python,
Yayati became the king. Sukadeva Goswami then explained his interesting story.

Once, when Devayani and Sarmistha were bathing, Lord Siva happened
to pass by. They quickly dressed themselves, but Sarmistha accidently put
Devayani’s clothes on. Devayani, who was from a brahmana family, heavily
rebuked Sarmistha, her maidservant, for putting on her clothes. In retaliation,
Sarmistha threw Devayani into a well. When King Yayati passed by and saw
Devayani stranded, he saved her, and ended up marrying her, though it was
unconventional according to tradition for a ksatriya king to marry a brahmana.

After informing her father, Sukracarya, about the events, Devayani insisted that
Sarmistha become her maidservant due to her nefarious acts. Vrsaparva, the
father of Sarmistha, readily agreed, not wanting to displease his spiritual master
(Sukracarya) further. The marriage took place, and Sukracarya left Yayati with one
final warning – that he should never unite with Sarmistha.

Unable to resist her, Yayati later impregnated Sarmistha, causing Devayani to

become furious. Sukracarya angrily cursed Yayati to become old and invalid,
but left him with a boon that would enable him to exchange his old age with
a younger person. Yayati’s four older sons refused to do it, but his youngest
son, Puru, readily agreed. After a thousand years of enjoyment, Yayati became
disgusted and composed the story of a he-goat and she-goat, which accurately
depicted his entangled predicament. He awarded Puru with his youth again,
renounced his opulence, accepted sannyasa and attained perfection. Devayani
followed suit and immersed herself in devotional service.

Bharata and Rantideva 20, 21

Sukadeva Goswami narrated the dynasty of Puru, in which Maharaja Pariksit was
himself born. Dusmanta also appeared in this dynasty.

Once, while hunting, Dusmanta became attracted to Sakuntala, the daughter

of Visvamitra and Menaka. They married and united, and subsequently gave
274 birth to Bharata, who was later enthroned as king. Since he performed sacrifices,
worshipped the Supreme Lord, gave generously in charity and destroyed
the inimical, His reign was considered ideal. His son was Bharadvaja, whose
descendent was the charitable and selfless Rantideva.

09 | D.R.A.G | God’s Gotra

Rantideva had once gone without food for fourty-eight days and was about to
open his fast. When a brahmana suddenly appeared, Rantideva unhesitatingly
offered him a portion of his meal. Having fulfilled his duty, Rantideva again
prepared to eat, at which time a sudra unexpectedly arrived. Rantideva
generously divided the remaining food between them and prepared to open
his fast for the third time. Just then, another guest appeared. Rantideva offered
everything remaining to him, and resolved to drink water. Finally, a thirsty man
walked over, to whom Rantideva offered his water! Having generously donated
everything, he himself was left with nothing, but joyfully prayed that his life
would be dedicated to freeing others from suffering.

Just then, the demigods, who were posing as these different guests, appeared on
the scene to congratulate him. Everything was a divine arrangement meant to
demonstrate the extraordinary selflessness and tolerance of Krishna’s devotees.
Sukadeva Goswami then described the remaining descendants of Bharadvaja.

Bhismadeva and Pandavas 22

In the generations after Divodasa came the Pancalas – Drupada, and his children
Draupadi and Dhrstadyumna.

Sukadeva Goswami then listed the lineage that is described in the Mahabharata.
Santanu, who assumed the throne, married Ganga, and she gave birth to
Devavrata (Bhismadeva). When Ganga left him, Santanu married Satyavati, the
daughter of a fisherman, and had two sons named Chitrangada and Vicitravirya.
Prior to her marriage with Santanu, Satyavati had united with Parasara Muni, and
Vyasadeva was born. Vyasadeva taught the science of Srimad-Bhagavatam to his
son, Sukadeva Goswami.

When Santanu’s two sons died without begetting children, Vyasadeva was called
to impregnate their wives, Ambika and Ambalika. Thus, Dhritarastra and Pandu
were born. Later, Vyasadeva also impregnated the maidservant and Vidura was
born.

Dhritarastra had one hundred sons, headed by Duryodhana, and one daughter
named Duhsala. They became known as the Kauravas. Pandu had five sons,
each of them conceived by a demigod, and they all had one son from Draupadi.
Those five sons of Pandu were known as the Pandavas. The son of Arjuna (from
Subhadra) was Abhimanyu, and Abhimanyu’s son (from Uttara) was Maharaja
Pariksit, and Maharaja Pariksit had four sons, Janamejaya, Srutasena, Bhimasena
and Ugrasena. Sukadeva Goswami then described the future sons in the dynasty.

Sukadeva Goswami predicted the death of Maharaja Pariksit, the subsequent

rule of Janamejaya, and many kings that would appear in the future.

Yayati’s Dynasty 23
275
Sukadeva Goswami described the dynasties of Yayati’s sons, namely Anu, Druhyu,
 Turvasu and Yadu, as well as the story of Jyamagha.

God from Goloka: Sri Krishna 24

In the Yadu dynasty came Vasudeva, who had multiple wives, amongst whom
Devaki and Rohini were the most prominent. From the womb of Rohini, Baladeva
was born.

Vasudeva had many sons by his other wives, but the eighth son to appear from
the womb of Devaki was the Supreme Personality of Godhead, who delivered the
world from the burden of demons and performed exquisite pastimes to attract
the entire creation. Sukadeva Goswami highlighted some key events from His
pastimes, and thus glorified the Lord, whose entire history is described in Canto
Ten.

Genealogy
“Maharaja Dusmanta, desiring to occupy the throne, returned to his original
dynasty [the Puru dynasty], even though he had accepted Maruta as his father.
O Maharaja Pariksit, let me now describe the dynasty of Yadu, the eldest son
of Maharaja Yayati. This description is supremely pious, and it vanquishes the
reactions of sinful activities in human society. Simply by hearing this description,
one is freed from all sinful reactions.” (SB 9.23.18-19)

We may wonder why so much genealogical information is documented within

the Srimad-Bhagavatam. There are long lists of kings, their descendants and
generations of families, most of whom we are unfamiliar with and know nothing
about. If Maharaja Pariksit had only seven days to live, why did Sukadeva
Goswami spend so much time narrating such intricate details? How does
genealogical information increase our devotion? If the emphasis of Srimad-
Bhagavatam is to go back to godhead, why does it discuss so much transitory
and ‘worldly’ history?

Trigger – names are a trigger of remembrance. We may not relate to these

personalities, but once we discover more about them, simply hearing their name
triggers a variety of devotional sentiments – the character, qualities, relationships,
pastimes and example, all act as an inspiration to bolster and inspire our own
devotion.

Authenticity – the Srimad-Bhagavatam is to be established as the most

authentic and authoritative literature. Giving historical data and generational
breakdown helps us to appreciate it as an entirely factual book of transcendental
incidents that can nourish our devotional path. In fact, one of the statutory
requirements of any Purana is to provide genealogical data.

Reference – scriptures should be understood in an integrative way. Thus, Srimad-

Bhagavatam, though complete in itself, can be read in conjunction with other
books to obtain a richer understanding. Genealogical history, though seemingly
276 not particularly useful in one’s reading of Srimad-Bhagavatam, can help when
we cross reference books and try to understand Vedic history in more depth.
 Rarity – when exhaustive lists are narrated, the speakers recite the names very
quickly and then stop at a personality who was famed as a great devotee. At that
point, the history of that great devotee is described. Focusing in on one devotee
amongst such huge lineages helps one to appreciate how rare these pure and
spotless devotees are. Indeed, Krishna confirms that out of many thousands of
souls, only one will actually surrender to the Lord out of pure love.

Transitory – various passages of Srimad-Bhagavatam stress the ephemeral

nature of life. Descriptions of genealogy further highlight this point, showing how
great monarchs, despite their influence, power, riches and dominion over the
people, had to surrender to the inevitable waves of time. Hearing narrations of
the annals of history reminds us that everything must pass. As Srila Prabhupada
once reflected, “All that is left of my family life is a long list of names.”

Soma and Surya

Canto Nine documents the lineages of Surya and Soma, or the kings who
descend from the sun-god and moon-god respectively. Chapters 1-13 describe
the Surya Vamsa, within which Lord Rama appeared. Chapters 14-24 describe the
Soma Vamsa, within which Lord Krishna appeared.

“The Yadu dynasty belonged to the family descending from Soma, the moon-
god. Although the planetary systems are so arranged that the sun comes first,
before the moon, Pariksit Maharaja gave more respect to the dynasty of the
moon-god, the soma-vamsa, because in the Yadava dynasty, descending from
the moon, Krishna had appeared. There are two different ksatriya families of
the royal order, one descending from the king of the moon planet and the
other descending from the king of the sun. When the Supreme Personality of
Godhead appears, He generally appears in a ksatriya family because He comes
to establish religious principles and the life of righteousness. According to the
Vedic system, the ksatriya family is the protector of the human race. When the
Supreme Personality of Godhead appeared as Lord Ramacandra, He appeared
in the surya-vamsa, the family descending from the sun-god, and when He
appeared as Lord Krishna, He did so in the Yadu dynasty, or yadu-vamsa, whose
descent was from the moon-god.” (SB 10.1.1)

Two Disciplic Successions

In Vedic culture, spiritual knowledge descends through two types of succession

– seminal relationship (sukra) and spiritual relationship (sautra). In the seminal
succession, knowledge was imparted to the son (putra), and in the spiritual
succession knowledge was imparted to the disciple (chatra). Knowledge would
thus be passed through the generations.

History documents that there have been deviations. In the seminal line we find
that casteism can become prominent, where individuals draw spiritual authority
based on their birthright, without possessing the corresponding character and
realisation required for spiritual leadership. Such persons deviate the teachings
278 away from their pure form and utilise their position for selfish material benefit
instead of selfless spiritual service to others. They fail to communicate the
essence of transcendental teachings to the next generation and thus cause a
spiritual vacuum in the world. Indeed, Krishna himself declares that He appears
when such successions become defunct:

09 | D.R.A.G | God’s Gotra

“This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way. But in course of time
the succession was broken, and therefore the science as it is appears to be lost.
That very ancient science of the relationship with the Supreme is today told by
Me to you because you are My devotee as well as My friend and can therefore
understand the transcendental mystery of this science.” (Bhagavad-gita 4.2-3)

Our Disciplic Line

“The path of spiritual realisation is undoubtedly difficult. The Lord therefore

advises us to approach a bona fide spiritual master in the line of disciplic
succession from the Lord Himself. No one can be a bona fide spiritual master
without following this principle of disciplic succession. The Lord is the original
spiritual master, and a person in the disciplic succession can convey the
message of the Lord as it is to his disciple. No one can be spiritually realised by
manufacturing his own process, as is the fashion of the foolish pretenders.” (BG
4.34)

Through disciplic succession, knowledge of the Lord is perfectly transmitted, just

as a ripe fruit is delicately passed down to those on the ground from the top of a
tree. If it’s mishandled or dropped, the juicy fruit is spoiled. Thus, each link in the
chain of disciplic succession has a grave responsibility to preserve the essence.

All the great saints and sages in our line of disciplic succession, the Brahma-
Madhva-Gaudiya Sampradaya, beginning with Sri Krishna and including Brahma,
Narada, Vyasa, Lord Chaitanya, Srila Narottama Dasa Thakura, Srila Bhaktivinoda
Thakura, Srila Bhaktisiddhanta Saraswati Thakura, and A.C. Bhaktivedanta
Swami Prabhupada, have personally realised and taught Krishna consciousness.
If the result of a process is good, then the process itself must be good. These
great saints and acaryas are unmatched in spiritual realisation so the process
of God realisation first spoken by Krishna and passed on through the disciplic
succession is also matchless.

279
280
 281
09 | D.R.A.G | God’s Gotra
 10
CANTO

The appearance and early activities of baby

Krishna, who effortlessly killed so many demons,
is described in Canto Ten. Later, that same baby
Krishna grew into youth and performed many
extraordinary pastimes with the gopis. Whether
as a baby or in youth, Krishna, the Supreme
Personality of Godhead, is perfect and complete,
above and beyond material laws and limitations.

B. A .B.Y
282
“The Supreme Personality of Godhead, Krishna, is situated in
everyone’s heart. It is stated in the Bhagavad-gita that He gives one
necessary intelligence, and He also causes one to forget. Putana was
immediately aware that the child whom she was observing in the
house of Nanda Maharaja was the Supreme Personality of Godhead
Himself. He was lying there as a small baby, but that does not mean
He was less powerful. The materialistic theory that God-worship is
anthropomorphic is not correct. No living being can become God by
undergoing meditation or austerities. God is always God. Krishna as
a baby is as complete as He is as a full-fledged youth… Krishna is the
Supreme Personality of Godhead, even from the beginning of His
appearance in the house of Vasudeva and Devaki.”

- Srila Prabhupada, Krishna: The Supreme Personality of Godhead,

Chapter 6

B Birth (1-5)
A Attacking Asuras & Astonishing Activities (6-14)
B Boyhood (15-28)
Y Youthood (29-40)

283
 B – Birth (1-5)
Canto Ten details the name, fame, form, qualities and beautiful pastimes
of Sri Krishna. His birth, and the events surrounding it, were completely
transcendental, as was His entire life on earth. The Lord is unborn, but appears
in our vision and later disappears – just like the sun which rises and sets at
certain junctures, but remains ever present, always illuminating some place
within the cosmos.

Note: The pastimes of Canto Ten are not in chronological order. Based on the
statements of various scriptures, acaryas have presented different opinions on
the sequence of these transcendental events.

Preparation 1

Maharaja Pariksit requested Sukadeva Goswami to elaborate on the pastimes

of Lord Krishna from beginning to end. Such descriptions, the King said, are the
right medicine to overcome the disease of materialistic life. Sukadeva Goswami
began by narrating the events leading up to the the Lord’s appearance.

The overburdened earth was being abused and exploited by demoniac kings.
Bhumi (Mother Earth) took the form of a cow, and, along with Brahma, Siva and
other demigods, went to the milk ocean and petitioned the Lord to descend. In
trance, Brahma heard the reply of Ksirodakasayi Vishnu, who was well aware of
their plight. To prepare the ground, He requested all the demigods to first appear
in the Yadu dynasty. Thereafter, the Lord would also appear, along with His
internal potency.

The Omen 1

Sukadeva Goswami began the narration at the point where Vasudeva and Devaki
were being driven home after their wedding ceremony.

While happily steering the chariot, Kamsa, Devaki’s brother, suddenly heard
an unembodied voice proclaiming that his sister’s eighth son would kill him!
Shocked and bewildered, Kamsa instinctively caught hold of his sister and set
about to kill her. Through philosophical reasoning and diplomatic manoeuvering,
Vasudeva managed to pacify Kamsa. He convinced the ruthless demon to spare
Devaki and instead take each newborn child and kill it.

True to his word, Vasudeva dutifully delivered the first six children of Devaki, all
of whom Kamsa mercilessly killed. Interestingly, Kamsa was actually prepared to
spare those children, but Narada Muni encouraged him to kill them – the sage
was expertly accelerating the appearance of the Lord.

Balarama Transferred and Garbha-Stuti 2

After the tragic death of the first six children, the seventh child was mystically
transported from the womb of Devaki to the womb of Rohini, who was blessed
284
with a beautiful son named Balarama. Yogamaya (Krishna’s internal energy), who
arranged this, was ordered to take birth from Mother Yasoda, the wife of Nanda
Maharaja who was living in Gokula (Vrindavana).

10 | B.A.B.Y | Birth
Now the Supreme Lord was ready to appear. He entered the womb of Devaki
through the heart of Vasudeva, at which point she became extremely effulgent.
Sensing a divine descent, all the demigods spontaneously gathered to offer
prayers of gratitude to the Lord in the womb (garbha-stuti). Kamsa, suspecting a
providential conspiracy, became increasingly fearful, so much so that he couldn’t
stop thinking about Krishna.

Baby Krishna’s Appearance 3

At the most auspicious moment, in an atmosphere surcharged with goodness,

peace and beauty, Sri Krishna, in His four-handed form, appeared in the prison
house, causing great wonder to Vasudeva and Devaki. They offered choice
prayers and beseeched the Lord to conceal His four-handed form and appear as
an ordinary child. Though overjoyed, they were simultaneously anxious about
Kamsa’s next move.

The Lord glorified Vasudeva and Devaki, explaining that He had been their son
in two previous lives. Krishna then transformed into His original human form.
By divine arrangement, Vasudeva mystically escaped the prison and travelled
to Gokula, where he exchanged Krishna with the daughter born of Yasoda
(Yogamaya). He then returned to the prison house with his ‘newborn daughter.’

Kamsa’s Frustration 4

When Kamsa heard about the birth he rushed in and picked up the baby girl
to kill her. Just then, she slipped out of his hands, appeared as the eight-armed
goddess Durga, and informed him that Krishna had already taken birth elsewhere.
His plans thwarted, Kamsa apologised to Vasudeva and Devaki, and set them
free. Ironically, he even spoke eloquent philosophy to comfort them in the midst
of such tragic events. Vasudeva and Devaki patiently listened, and were so saintly
that they held no grudge whatsoever, ready and willing to forgive the evil King
despite his atrocities.

Unfortunately, Kamsa’s heart hadn’t changed. After being incited by his devious
ministers, he enlisted the help of various demons to kill all the children born
in the recent past, and thus began a fresh campaign of cruelty. While on their
rampage, nobody was spared, and even the demigods, saintly persons, cows and
brahmanas were violently persecuted.

Nanda and Vasudeva Meet 5

In Vrindavana, there was a grand festival for baby Krishna’s birth. The town
was beautifully decorated, the inhabitants brought wonderful gifts and Nanda
Maharaja generously offered charity to the entire community.

As per custom, Nanda Maharaja dutifully went to Mathura to pay his taxes to
Kamsa. There he met Vasudeva, who enquired about the wellbeing of the two 285
transcendental boys. Nanda described the jubilation and happiness in Vrindavana,
but expressed his sincere sympathy for the tragic events that Vasudeva and
Devaki had to go through. Foreseeing more disturbances from Kamsa, Vasudeva
advised Nanda to return home immediately and remain vigilant.

10 | B.A.B.Y | Birth
Krishna’s Birth
“The Supreme Personality of Godhead chooses a mother and father from whom
to take birth again and again. The Lord took birth originally from Sutapa and
Prisni, then from Kasyapa and Aditi, and again from the same father and
mother, Vasudeva and Devaki. “In other appearances also,” the Lord said, “I
took the form of an ordinary child just to become your son so that we could
reciprocate eternal love.” Jiva Goswami has explained this verse in his Krishna-
sandarbha, Ninety-sixth Chapter, where he notes that in text 37 the Lord says,
amuna vapusa, meaning “by this same form.” In other words, the Lord told
Devaki, “This time I have appeared in My original form as Sri Krishna.”” (SB
10.3.43)

Over a 24-hour period, the sun passes over all the continents of the earth. When
it passes over a particular geographical location we perceive the great orb rising
and setting - it seems to come and go. In actuality, however, the sun is constantly
shining and ever present. Only from our perspective does it appear to rise and
set. Similarly, from the human perspective, Krishna seems to take birth and
then die. His pastimes, however, are being eternally enacted (nitya-lila) – in the
spiritual world, somewhere in the material world, and ultimately in the hearts of
His devotees who constantly remember Him. Over the expanse of universal time,
Krishna passes over a multitude of material universes. Though beginningless,
causeless and the source of everything, Krishna seemingly takes birth in this
world and performs beautiful pastimes.

The details of when Krishna was born, therefore, are not as important as the
details of why He appears. He Himself explains the reason for His descent in the
Bhagavad-gita: “Whenever and wherever there is a decline in religious practice,
O descendant of Bharata, and a predominant rise of irreligion – at that time I
descend Myself.” (BG 4.7). Krishna further explains the benefits of hearing about,
discussing and deeply understanding His birth in this world: “One who knows the
transcendental nature of My appearance and activities does not, upon leaving
the body, take his birth again in this material world, but attains My eternal
abode, O Arjuna.” (BG 4.9)

When Lord Sri Krishna desired to appear in this world, He first entered the heart
of Vasudeva, and from there He passed to the pure heart of Devaki. Nursed
by her intense maternal affection, Sri Krishna purified the womb of Devaki.
Then, on the eighth lunar day of the dark fortnight of the month of Bhadra, on
Wednesday, while the moon was in the constellation of Rohini, in the depth of
night, the Lord appeared in His four-armed form, holding the conch, disc, club
and lotus, adorned with crest, pendant and other ornaments, wearing a great
profusion of curls and clad in yellow robes. The Lord’s advent was truly unique.
287
Although the events surrounding Krishna’s birth seem tragic and unfortunate,
 such occurrences are not the consequences of material karma. These are the
special arrangements of the Lord to add a touch of transcendental drama to
the delicious sweetness of His pastimes. Indeed, our teachers explain that just
as diamonds are set upon a dark background to enhance their shine, the Lord’s
pastimes are often set upon the dark background of the material world to further
highlight their beauty and excellence.

An Interesting Detail

Our general understanding, as the Srimad-Bhagavatam narrates, is that Krishna

was born as the son of Vasudeva and Devaki in the prison house of Kamsa, after
which He was secretly transported to Gokula where He was swapped with the
daughter of Nanda and Yasoda. Krishna then remained in Gokula and performed
many wonderful pastimes with His ‘foster’ parents.

Our acaryas, however, offer an esoteric nuance and ‘inside story’ to Krishna’s
birth. They explain that though there are many forms of Krishna, the original and
most complete is that of Krishna in Vrindavana. This form of Krishna is known
as Nandanandana, Krishna who is the son of Nanda Maharaja, and He never, at
any time, leaves Vrindavana. Even though it would superficially seem so, Krishna,
the son of Nanda Maharaja, never takes one step out of of that enchanting land
(vrindavanam parityajya sa kvacin naiva gacchati). Even when He seems to
leave, He remains in Vrindavana in an unmanifested state.

Thus, according to acaryas like Visvanatha Chakravarti Thakura, Yasoda had

actually given birth to twins; a boy and a girl. The boy was Krishna in His original
form, and when Vasudeva arrived with his baby, an expansion of Krishna
(Vasudeva), the expansion merged into Krishna’s original form, the son of Yasoda.
Later, Vasudeva returned to Kamsa’s cell in Mathura with the baby girl, as the
traditional story reveals.

Krishna Appearing in Our Life

As Krishna appeared in the land of Vrindavana, we pray that Krishna will appear
in our lives. A closer study of these first five chapters reveals the devotional spirit
which preceded Krishna’s appearance. It is this spirit we must seek to imbibe.

1. Desperation

When Mother Bhumi saw no other means to mitigate the world’s problems, she
became desperate. In that mood of desperation, she, along with the demigods,
pleaded for help. Offering prayers at the milk ocean, they beseeched the Lord
to descend to the world. Similarly, until we actually feel an acute desperation for
Krishna’s presence in our life, He will not appear. Krishna remains remote but
responsive, never forcing Himself into anyone’s life, but fully available when the
soul is willing and desirous. A person once asked Socrates how to deepen their
spirituality. In response, he took them to a nearby lake and dunked them in the
water. After a few minutes he lifted them out and they gasped for air. He asked
the person: “What were you thinking of whilst underwater?” The man replied
288
that all he could think about was getting a gasp of air. Socrates then answered
him: “When your desperation for God becomes as acute, He will immediately
appear before you.” Do we have that desperation?

10 | B.A.B.Y | Birth
2. Dedication

When Krishna appears in this world, He contemplates who His parents will be.
Prisni and Sutapa had performed 12,000 years of extreme austerities, ardently
praying that the Lord become their son. To fulfil their desire, Sutapa appeared
as Vasudeva, and Prisni appeared as Devaki, and the Lord happily agreed to
become their son. Desperation for the Lord is exhibited in one’s dedication and
commitment to spiritual practices. In this age, the recommended austerity is
to engage in the sankirtana-yajna, and any intelligent person who dedicates
themselves to this process can quickly attract the Lord’s attention. Do we have
the dedication?

3. Purification

Having chosen to appear within Devaki’s womb, the Lord proceeded to make the
appropriate transcendental arrangements. Before He appeared, six of Devaki’s
children were mercilessly slaughtered by the evil Kamsa. The acaryas explain
that Devaki’s womb represents bhakti. The six children were actually the six sons
of Marici, who represent lust, anger, greed, illusion, madness and envy. Kamsa
represents material fear. Thus, when a devotee becomes fearful of material life,
that fear kills the six unhelpful enemies and one’s bhakti becomes pure. At
that time, Krishna takes birth. Thus, when our spiritual practices are purified,
devoid of any material motivation, they quickly invoke Krishna’s presence and
reciprocation. Do we have that purity?

4. Meditation

When Krishna entered Devaki’s womb, all the demigods, Vasudeva, Devaki, and
even Kamsa, were naturally drawn to Him. They couldn’t think about anything
else. Krishna became their sole meditation. In the same way, the devotee’s mind,
purified by devotional service, will become naturally drawn towards Krishna.
Rupa Goswami, in a famous prayer, says: “Just as the minds of young girls are
attracted to young boys, and just as the minds of young boys are attracted to
young girls, allow my mind to be as naturally drawn towards you.” Queen Kunti
also prays: “O Lord of Madhu, as the Ganges forever flows to the sea without
hindrance, let my attraction be constantly drawn unto You without being
diverted to anyone else.”

5. Revelation

When Krishna appeared in the world at midnight, He exhibited His four-armed

form with full regalia. At the request of His parents, He then transformed to
His original two-armed form. Seeing the desperation, dedication, purification
and meditation that His dear devotees embodied, by His own sweet will He
finally gave them the revelation. That is the true way to contact God. Srila
Bhaktisiddhanta Saraswati Thakura famously commented: “Don’t try and see
289
God, but act in such a way that God will want to see you.”
290
A – Attacking Asuras and Astonishing
Activities (6-14)

10 | B.A.B.Y | Attacking Asuras and Astonishing Activities

In His Kaumara-Lila, from birth to age five, Krishna performed many
astonishing activities. As a baby He attacked fierce demons (asuras), proving His
Supreme identity beyond any doubt. His astonishing activities continued as He
displayed the entire universe within His mouth and mystically frustrated Mother
Yasoda as she attempted to bind Him to a wooden grinding mortar. When
Brahma mistook Krishna to be an ordinary cowherd boy, the Lord formulated
an astonishing plan to correct his misconception. In this way, the astonishing
pastimes of Krishna fascinated the inhabitants of Vrindavana to no end.

Attacking Asuras 6, 7

Putana: Sent by Kamsa, the demoness arrived in Gokula disguised as a beautiful

maiden. She nonchalantly walked into the bedroom of Krishna, placed Him on
her lap, and offered her breast which was smeared with poison. Understanding
her purpose, Krishna clasped her breast and sucked her entire life out, after
which she collapsed on the ground and revealed her ghastly, demoniac form. As
Krishna danced upon her body, the anxious inhabitants of Vrindavana lovingly
picked Him up and performed various rituals of protection. Despite her inimical
attitude, Putana was transferred to the spiritual world.

Sakatasura: When Krishna turned three months old, His mother celebrated a
rite of passage while He lay under a cart in a cradle. When Krishna awoke from
His slumber, He began to cry for milk and powerfully thrust His legs upward. That
kick collapsed the entire cart, within which the demon Sakatasura was hiding,
and everything fell crashing to the ground. The demon was immediately killed,
though Krishna remained unharmed.

Trinavarta: On another occasion, while holding her baby, Yasoda could no longer
bear Krishna’s weight. After putting Him down, a huge whirlwind appeared
which blinded everyone. That dust storm was caused by Trinavarta, who utilised
the opportunity to swiftly kidnap Krishna. While flying in the sky, Krishna again
became too heavy to carry, and being unable to let go of Krishna, the demon
came hurtling down and died.

Astonishing Activities 8, 9, 10, 11

Baby Antics: After Their discreet name-giving ceremony, Gargamuni, an expert

astrologer, clearly established the supreme identity of the brothers. Despite this,
Krishna and Balarama performed a variety of charming, childlike activities that
delighted the Vrindavana residents, causing them to abandon any sense of awe
and reverence. The cowherd ladies would lovingly complain to Mother Yasoda
about Krishna’s nefarious antics of untying the calves, stealing freshly-made
butter, breaking pots and defiling homes.

Universal Form: When Krishna’s playmates complained that He had eaten dirt,
291
Yasoda immediately examined His mouth and astonishingly saw the entirety of
 the cosmos there! Baffled, she momentarily questioned Krishna’s identity and
her relationship with Him, but quickly returned to her natural state of maternal
affection.30

Binding Krishna: When Yasoda attended to a pot of overflowing milk while

feeding Krishna, the Lord became annoyed. He angrily broke a pot of butter,
started eating it, distributed it to the monkeys and then ran away in fear of
punishment. Seeing His mischief, His mother called Him, chased Him, caught
Him, and decided to bind Him to a wooden grinding mortar. Despite tying
multiple ropes together, it just wouldn’t fit around the Lord’s body! Seeing His
mother’s intense endeavour, Krishna finally allowed Himself to be bound. Later,
to actualise the benediction of Narada Muni, Krishna uprooted the twin yamala-
arjuna trees in the courtyard and delivered Nalakuvera and Manigriva from their
curse which had lasted for one hundred celestial years. They then prayed to be
fully immersed, mind, body and words, in the service of Krishna.

Fruit Vendor: Krishna and Balarama would charm the cowherd ladies, stay out
beyond their lunch time and frolic all day in transcendental joy. When a vendor
liberally gave Krishna many fruits without consideration of return, she found that
her basket magically became filled with jewels; one who gives to Krishna is never
a loser.

Being disturbed by a variety of demons, the cowherd leaders decided to leave

Gokula and relocate to Vrindavana. They went towards the transcendental
forest in a convoy, festively singing the glories of Krishna. Seeing Vrindavana,
Govardhana and Yamuna, they became overjoyed. This is when Krishna and
Balarama finished their childhood pastimes and began tending calves on the
pasturing ground.

Attacking More Asuras 11, 12

Vatsasura: When a demon entered the herd disguised as a calf, Krishna twirled
him around and killed him.

Bakasura: The crane demon attacked Krishna with his sharp beak and tried to
swallow Him. He met his death when his body was bifurcated by the Lord.

Aghasura: This snake demon was the younger brother of Putana and Bakasura.
When the cowherd boys wandered into the gigantic python’s mouth, Krishna
followed them and suffocated Aghasura. He then brought all the gopas and
calves back to life. Krishna was five years old when this incident took place but
the residents of Vrindavana only learned of it a year later – Maharaja Pariksit
enquired why.

Brahma’s Illusion 13, 14

After the killing of Aghasura, Krishna and the gopas went for a picnic at a
picturesque spot. As the calves wandered off, Krishna went to retrieve them,
and during that time Brahma kidnapped both the cowherd boys and calves,
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30 At the end of Canto Ten, Chapter 7, Krishna had yawned and displayed the universe in His
mouth
 and placed them in mystic slumber. Having observed the childlike activities of
Krishna, Brahma wanted to test how powerful the Lord actually was. In divine
response, Krishna expanded Himself into identical cowherd boys and calves just
to please His devotees who wanted Him as Their child. Unaware why, the cows
and parents suddenly felt incredible attraction for their calves and cowherd boys,
more so than ever before.

When Balarama sensed something extraordinary, He questioned Krishna, who

explained the entire episode. After a full year, Brahma returned and saw Krishna
happily playing with His friends and calves, just as before. He was astonished
by Krishna’s potency and could perceive that every calf and boy had a bluish
complexion, four arms, and all the qualities of Vishnu. He realised his grave
mistake, and composed beautiful prayers concluding that bhakti was the only
way to realise Krishna. After Brahma was corrected, Krishna arranged for the
original cowherd boys and calves to be reunited, and due to His illusory energy,
they were oblivious to all that had transpired. While returning to Vrindavana that
day, Krishna showed them the dead body of Aghasura.

Demons and Anarthas

“Material life means that one forgets Krishna and that one
increases in one’s desires for sense gratification. But if one
receives the advantage of instructions from saintly persons
and forgets the importance of material desires, one is
automatically purified. Ceto-darpana-marjanam bhava-
maha-davagni-nirvapanam [Cc. Antya 20.12] (Siksastakam
1). Unless the core of a materialistic person’s heart is
purified, he cannot get rid of the pangs of bhava-maha-
davagni, the blazing fire of material existence.” (SB 10.10.17)

Of the nine stages of spiritual life documented by Visvanatha Chakravarti

Thakura in Madhurya Kadambini, anartha-nivrtti, or the cleansing of unwanted
things from the heart, is likely the longest and most arduous. After lifetimes
of material conditioning, purifying ourselves of material contamination is not
an easy task. Imagine trying to wash a pair of trousers that have been worn for
decades at a stretch! Without undergoing that cleansing process, however,
one can never really develop a substantial connection with Krishna. We can
intimately approach the purest person only when we ourselves become pure.

The killing of demons in Vrindavana has a deep significance in this regard. The
stories of Srimad-Bhagavatam, although real events, can also have metaphorical
dimensions which don’t replace the literal, but suitably complement.
Bhaktivinoda Thakura offers a novel explanation of the demons in Vrindavana
which can assist the practitioner devotee (sadhaka) in their endeavours to purify
the heart. In his Chaitanya-Siksamrita he writes, “The devotee who worships the
holy name should first petition the Lord for the strength to cast out all these
unfavourable tendencies and should pray thus before Lord Hari on a daily basis.
294 By doing this regularly, the devotee’s heart will eventually become purified. Sri
Krishna has killed a number of demons, which may arise in the kingdom of the
heart. In order to destroy these problems, a devotee must cry very humbly before
the Lord and admit defeat. Then the Lord will nullify all contaminations.”

10 | B.A.B.Y | Attacking Asuras and Astonishing Activities

Demons never appear in the spiritual world – they only wreak havoc in this realm.
Each demon killed by Krishna in Canto Ten of Srimad-Bhagavatam represents
an impurity or obstacle (anartha) preventing a devotee from attaining pure
love for Krishna. These undesirable impurities and demoniac qualities must
be completely cast away from the core of one’s heart. Only cent percent pure
devotees of Krishna can live eternally in Vrindavana blissfully serving the Divine
Couple. 31

The Process of Anartha-Nivrtti

Map your Territory

Our valuable hours are often consumed by pressing issues and daily demands.
Though some things surely require immediate attention, we do have a chronic
tendency to unnecessarily promote tasks in our ‘to-do list’ that may well be
urgent but not really very important. Thus, we end up neglecting that which
doesn’t frantically tug on our consciousness, but is key to the bright future ahead
– time spent reflecting, questioning and planning. We need to free up tangible
time and mental space to explore our inside story and the condition of our heart.

As we undergo the process of purification, we should be aware of the things

that block our progress. Without making the effort to grow, to learn, to explore
and to challenge our current ways of functioning, how can we truly realise
our potential? The process of understanding anarthas begins with our own
reflection and introspection. By observing ourselves, writing a diary and
comparing our character with our cherished ideals, we can quickly ascertain
where we need to shape up. This process is further supported by trustworthy
friends who know us; their feedback and advice can help reveal and resolve our
issues. We can also turn to Krishna and pray for His inspiration to highlight what
character refinements need our attention.

Apply the Process

The various anarthas in the heart stem from a false identity and vision of life. The
world roots us in the selfish conception of “I, me and mine” and the result is that
we develop lust, anger, greed, envy, pride and illusion. Acts of bhakti help us to
realign our vision and realise our true identity as servants. By associating with
sincere devotees who are pursuing (or have achieved) self-realisation, we draw
strength and inspiration. By meditating on and appreciating the good qualities
of other devotees, one begins to develop those very same qualities.

When we chant Krishna’s names, we remind ourselves of the cherished goal

of life – “Please Lord, engage me in your service.” The chanting clears layers of
illusion from the mirror of the heart and allows us to again perceive the real self.

31 More Information on the demons, the anarthas they represent, and explanations of how to
overcome them, can be found in the VIHE book “Demons in Vrindavana” 295
 Along with these spiritual practices, we also engage in practical service. Making
a sacrifice of time and energy to act in the practical identity of a servant and do
something tangible for Krishna, also helps awaken us to that reality. A servant
serves – it’s as simple as that.

Maintain the Hope

The road to purity is long and winding. There are good days and bad days; times
when we feel a breakthrough and times when we feel like breaking down.
Despite our fallen condition, the unbreakable hope is that Krishna is unlimitedly
kind and compassionate and His mercy is far more powerful than any material
impediment. Thus, in any condition of struggle, the devotee happily continues,
knowing that anything is possible with Krishna’s help.

“Having awakened faith in the narrations of My glories, being disgusted with

all material activities, knowing that all sense gratification leads to misery,
but still being unable to renounce all sense enjoyment, My devotee should
remain happy and worship Me with great faith and conviction. Even though
he is sometimes engaged in sense enjoyment, My devotee knows that all
sense gratification leads to a miserable result, and he sincerely repents such
activities.” (Srimad-Bhagavatam 11.20.27-28)

296
 297
10 | B.A.B.Y | Attacking Asuras and Astonishing Activities
 B – Boyhood (15-28)
In His boyhood, Krishna took up the task of tending the cows. This transition was
marked by the Gopastami festival. In the company of the cowherd boys, Krishna
and Balarama wandered the lands of Vrindavana and marked the earth with
the impressions of Their beautiful lotus feet. The boyhood Krishna exhibited
His divinity by killing more demons, chastising the Kaliya serpent, demolishing
Indra’s pride by lifting Govardhana Hill, and saving the Vrindavana residents
(including His father) from various calamities.

Defeating More Demons 15, 16, 17, 18, 19

Dhenukasura: To fulfil the desire of His friends, Krishna walked with them to
the Talavana forest, where Balarama playfully shook many juicy fruits off the
palm trees. Outraged, the jackass demon, Dhenukasura, angrily attacked Him.
Balarama seized the demon’s hind legs with one hand, whirled him around,
threw him into the tree and terminated his life. As each tree fell onto the next,
the ground became covered with thousands of ripe fruits!

Kaliya: One day, when the cowherd boys drank from the Yamuna river, they
suddenly fell unconscious. Unbeknown to them, the Kaliya serpent had poisoned
the whole area, so much so that even the vapours emanating from the water
were deadly. Krishna quickly revived the cowherd boys and jumped into the
river, where He was attacked and enwrapped by Kaliya. The fearful Vrindavana
residents were plunged into acute anxiety, and, observing the inauspicious
omens, they rushed to the banks of the river. Sensing their angst, Krishna broke
free of the serpent’s grip and began a deadly dance on Kaliya’s heads, causing
the demon to vomit blood. When the wives of the serpent humbly prayed for
his release, Krishna acquiesced and ordered Kaliya to return to Ramanaka island.
When Maharaja Pariksit enquired why Kaliya had left the island, Sukadeva
Goswami narrated the history of Garuda, Saubhari Rishi and Kaliya.

Forest Fire (1): After Kaliya had been driven out, the Vrindavana residents slept
peacefully on the Yamuna’s banks. That night, a forest fire broke out, and Krishna
effortlessly swallowed it up to protect them.

Pralambasura: One demon disguised himself as a gopa. When the boys split into
two wrestling teams, Balarama defeated Pralambasura in a duel, and the penalty
was to carry Him on his back. After lifting Balarama, Pralambasura planned to
carry the Lord faraway. Lord Balarama, however, became unbearably heavy, and
the exhausted demon was forced to assume his original form. Balarama then
struck him on the head, cracked his skull and abruptly ended his life.

Forest Fire (2): When Krishna entered the forest known as Munjaranya, a huge
forest fire started, causing the cows to flee. Krishna told the gopas to close their
eyes, and then swallowed the fire and brought them to safety in Bhandiravana.

Krishna and the Ladies of Vrindavana 20, 21, 22, 23

298
Sukadeva Goswami described the beauty of the rainfall and autumn season in
Vrindavana, ingeniously identifying a series of powerful lessons one can learn
from nature.

10 | B.A.B.Y | Boyhood
Venu Gita: When Krishna entered the forest and began playing His flute, the
gopis were completely captivated. They meditated on the fortune of the flute,
who continuously experiences the nectar of Krishna’s lips. The gopis also glorified
the peacocks, deer, cows, birds, and inhabitants of Vrindavana, who all became
completely stunned when hearing that transcendental flute song. Absorbed in
such thoughts, the young maidens wandered here and there in the forest.

Stealing Garments: The gopis performed special worship of Goddess Katyayani

with the ardent hope that Krishna would become their husband. In reciprocation,
Krishna stole their garments while they were bathing in the Yamuna. Sitting on a
Kadamba tree, Krishna cajoled them to come out naked. Externally they rebuked
Krishna, but in their hearts the gopis were overjoyed. Later, to gain respite from
the heat, the cowherd boys took shelter underneath some trees, who Krishna
praised for their outstanding qualities.

Brahmanas’ Wives: Krishna sent the hungry cowherd boys to beg some food
from the local brahmanas. Preoccupied with their ritualistic performances, the
brahmanas ignored them and neglected to even reply. Krishna advised the
gopas to instead visit the wives of those same brahmanas. When approached,
the ladies eagerly gathered a variety of foods and lovingly handed them to
Krishna and the cowherd boys. Enchanted by Krishna, they offered themselves
at the same time! Krishna, however, instructed them to return home and fulfil
their duties. Later, the ritualistic brahmanas realised their folly and condemned
themselves for their neglect. They concluded that their wives were far more
advanced in spiritual realisation since they had actually grasped the essence of
what the scriptures teach; pure devotion to the Supreme Lord.

Lifting Govardhana Hill 24, 25, 26, 27

Seeing the Vrindavana residents eagerly organising a ritualistic offering to Indra,

Krishna assured His father, Nanda Maharaja, that such worship was unnecessary
– as vaisyas, He said, their priority was to worship the cows, brahmanas and
Govardhana Hill. Out of affection for Krishna, they decided to abandon their age-
old tradition. Instead, the Vrindavana residents prepared a grand variety of food
items, while Govardhana manifested a huge form and ate all the offerings.

Outraged by this breach, Indra sent the deadly Samvartaka cloud to inundate
Vrindavana with torrential rain. Amidst the panic and mayhem, Krishna
miraculously lifted the gigantic Govardhana Hill and invited the villagers to take
shelter underneath until the skies cleared. After seven days of deluge, Indra
withdrew the cloud, and the Vrindavana residents emerged unharmed, offering
heartfelt praise to Krishna.

The cowherd men recounted the ever-growing list of Krishna’s inconceivable

activities. They were completely astonished and uncontrollably attracted! Nanda
Maharaja remembered the statements of Gargamuni, who had predicted that 299
Krishna would protect the saintly and annihilate the miscreants. Having had first
hand experience of this, the ashamed Indra stepped forward offering prayers of
submission. Accompanied by the surabhi cow, Indra then performed a bathing
ceremony of Krishna and glorified Him with the name ‘Govinda’ - ‘one who gives

10 | B.A.B.Y | Boyhood
pleasure to the cows.’

Nanda Rescued 28

Once, when Nanda Maharaja bathed in the Yamuna at an inauspicious time, the
agents of Varuna captured him. Krishna immediately dived into the waters to
free His father. Varuna marvelled at his good fortune to see the Lord face-to-face,
and thus offered heartfelt prayers. Later, when Nanda Maharaja returned and
described his mystical experience with Krishna, the Lord gave all His associates a
vision of Vaikuntha.

The Real World

“Lord Krishna would loudly sound His flute as He entered the forest of Sri
Vrindavana, thus giving inconceivable bliss to all the residents of His hometown,
Vrindavana-Dhama. These simple pastimes of playfully entering the forest,
playing on the flute and so forth were performed daily in the spiritual land of
Vrindavana.” (SB 10.15.2)

Vrindavana is God’s playground. Eternally beautiful and unchanging, the

scriptures and saints describe its glory through delightful poetry and profound
philosophy. For thousands of years, it has been a focal point for pilgrims, who
make long (and often arduous) journeys to reinvigorate their faith. Pilgrimage is
not just a physical journey to a special place but also an inner spiritual journey
towards transcendence. Krishna’s place of pleasure pastimes stays on earth and
preserves its spiritual potency. Only with a pure heart, however, can one see
the actual Vrindavana. That vision is a rare gift. It comes only to a very sincere
practitioner of devotional life who has attracted the mercy of the Lord.

Just as Krishna is the source of all incarnations (svayam-rupa), embodying and

displaying the qualities of Godhead in full, Vrindavana is the original holy place
(svayam-dhama). The benefits of visiting all holy places can be accrued by one
who visits Vrindavana.

Manifestations of Vrindavana

The holy dhama of Vrindavana manifests itself in many ways. There is Vrindavana
in the spiritual world, known as Goloka Vrindavana. Then there is Vrindavana
which accompanies the Lord when He appears on earth, which is known as
Bhauma Vrindavana. Further, there is Vrindavana which is manifested by
the vision of a pure devotee. We find teachers like Srila Prabhupada, who re-
created the holy places in geographical places over the world, and built spiritual
communities centred on glorification of Krishna. Finally, there is Vrindavana in
the heart of a devotee. Due to the overflowing current of pure devotion, the Lord
manifests and performs His pastimes there.32
301
32 This analysis was inspired by Sivarama Swami, Nava Vraja Mahima
 Krishna as the Centre

The conclusion is that Vrindavana has one essential quality that makes it
Vrindavana: Krishna is at the centre. We once encountered a young girl in
Vrindavana who would wake up in the morning and immediately close her eyes.
She would get up from bed, find the wall, and slowly feel herself to the door,
still with her eyes closed. She would then proceed downstairs in the pre-dawn
hours, search for the door handle to the temple room, then come in front of
the household altar. She would open the curtains, and then open her eyes for
the first time in the day – and see Krishna! She maintained that practice for her
entire life. What we talk about in pages of books and discuss in hours of lectures,
is often revealed in the simple and sublime lifestyle of the Vrindavana residents,
who place Krishna so naturally in the centre of their lives.

Stages of Krishna’s Life

The first eleven years of Krishna’s pastimes were enacted in the Vrindavana area.
Because of Their greatness, Krishna and Balarama passed through Their stages
of kaumara (0-5 years), pauganda (6-10 years) and kaisora (11-15 years) much
faster than ordinary children. The great teacher Visvanatha Chakravarti Thakura
clarifies this point:

“The three years and four months that Lord Krishna stayed in Mahavana were
the equivalent of five years for an ordinary child, and thus in that period He
completed His kaumara stage of childhood. The period from then to the age of
six years and eight months, during which He lived in Vrindavana, constitutes
His pauganda stage. And the period from the age of six years and eight months
through His tenth year, during which time He lived in Nandisvara [Nandagram],
constitutes His kaisora stage. Then, at the age of ten years and seven months,
on the thirteenth lunar day of the dark fortnight of the month of Caitra, He went
to Mathura, and the next day He killed Kamsa. Thus He completed His kaisora
period at age ten, and He eternally remains at that age. In other words, we
should understand that from this point on the Lord remains forever a kisora.”
(SB 10.45.3)

History of Vrindavana

Krishna Period

Prior to Krishna’s appearance in the world, Vraja (the greater area of Vrindavana)
was revered as a place of pilgrimage. In Canto Four, for example, we hear the
story of Dhruva Maharaja entering the Madhuvana forest to perform austerities,
as did the saintly Maharaja Ambarish. Assisted by the power of the dhama, even
Ravana, who performed austerities in Mahavana, conquered the three worlds.
As Krishna prepared to appear in the mortal world, many of His associates
descended to the land of Vrindavana to assist Him in His pastimes, along with
the demigods who took birth in the Yadu dynasty. With Krishna’s appearance the
dhama glistened with divine splendour and the trees, animals and scenery of
302 Vrindavana all blossomed in spiritual ecstasy.
From Vrindavana, Krishna went to Mathura and killed the evil King Kamsa. He
remained in Mathura for a further eighteen years, after which He transported all
His associates to the fort of Dwaraka. The city of Mathura was repopulated, and

10 | B.A.B.Y | Boyhood
remained under the able rule of Maharaja Ugrasena.

Vajranabha Period

One day, observing a series of inauspicious omens in Hastinapura, Maharaja

Yuddhistira sensed that something terrible had happened. Just then, Arjuna
returned to the palace from his pilgrimage looking utterly dejected. Arjuna
then delivered the devastating news that Krishna had departed from the world
and the Yadu dynasty had been practically obliterated. Feeling a deep sense of
spiritual lamentation, the Pandavas installed Maharaja Pariksit on the throne
of Hastinapura, Vajranabha (the great grandson of Krishna) on the throne of
Mathura, and proceeded to renounce the world.

Kali-yuga had now begun, and Maharaja Pariksit was touring the kingdom.
When he came to Mathura, Vajranabha lamented that the dhama was now
empty. When Krishna left, all His associates also left, and the tracts of Vrindavana
became practically deserted. Urged by Sandilya Rishi, Vajranabha, with the help
of Maharaja Pariksit, began to rebuild Vrindavana by colonising the villages,
restoring the holy places, establishing temples and deities, and making it a
vibrant epicentre of Krishna-bhakti which would inspire generations to come.
Under the rule of Vajranabha, Mathura again flourished as an idyllic place of
pilgrimage. Since Krishna’s pastimes are known as nitya-lila, they are not only
going on eternally in the spiritual abode, but also perpetually enacted within the
borders of Bhauma Vrindavana. Although the external appearance of the dhama
may change, its transcendental and divine nature remains untouched.

Gaudiya Period

With the passage of time, the external situation in Vrindavana again began to
decline. The effects of Kali-yuga took their toll and local deities were desecrated
or driven out, holy sites were neglected, and landmarks disappeared into
obscurity. A major contributing factor was the attacks of foreign invaders on the
holy land. In Chaitanya-Charitamrita, for example, the author narrates how the
Gopala deity appeared to Madhavendra Puri and requested his help: “My name
is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha,
and here I am the authority. When the Muslims attacked, the priest who was
serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the
attack.” (CC Madhya 4.41-42). Kavi Karnapura explains, “In the course of time, the
transcendental news of Krishna’s pastimes in Vrindavana was almost lost.”

After accepting sannyasa, Chaitanya Mahaprabhu toured Vrindavana and

spent several months there. Travelling via Prayag, Sri Chaitanya approached
the sacred land of Mathura. Upon arrival, He fell to the ground and offered
obeisances in ecstatic love. In this incarnation it would be His first and last visit
to the holy dhama; the appreciation He felt was indescribable. He continued
walking, feeling increasing anticipation and excitement as He approached the 303
sacred forest of Vrindavana. When He eventually arrived, Sri Chaitanya became
 immersed in an ocean of transcendental feeling as He recounted the divine
pastimes that Sri Krishna had enacted 5,000 years ago. He had finally arrived
home!

Though Sri Chaitanya rediscovered holy sites and landmarks, He knew there was
much more work to do. He enlisted the help of Lokanatha Goswami, Bhugarbha
Goswami and the Six Goswamis of Vrindavana, requesting them to excavate
the pilgrimage landmarks and build vibrant temples in a bid to re-establish the
pre-eminence of Vrindavana. They lived as ideal renunciates, sleeping under
a different tree every night and adhering strictly to their vows of renunciation.
Absorbed in hearing, singing and writing about Krishna, they renounced all
forms of material enjoyment and reduced bodily demands to the bare minimum.
All the residents of Vrindavana were conquered by their profound devotion,
humility and concern for all. By their diligent endeavours, supported by wealthy
kings and merchants, Vrindavana again flourished.

Narayana Bhatta Goswami was a disciple of Sri Krishna Dasa Brahmacari, coming
in the line of Gadadhara Pandit Goswami. He further continued the work of
uncovering holy places and establishing lost Deities. Through his well-known
book Vrindavana-bhakti-vilasa, he offered the Vaisnava community a complete
guide to Vrindavana dhama.

ISKCON Period

The Gaudiya practitioners are known as Rupanugas, faithful followers of Rupa

Goswami, and they assiduously offer their prayers to the great saint: “When will
Srila Rupa Goswami Prabhupada, who has established within this material
world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his
lotus feet?” As an ideal Rupanuga, Srila Prabhupada, Founder-Acarya of ISKCON,
spent six years reading, writing, praying and living at the Radha Damodara
temple, where the meditation hut (bhajan kutir) and tomb (samadhi) of Rupa
Goswami were established by his nephew, Jiva Goswami.

On the order of his spiritual master, Srila Prabhupada was preparing himself to
transport the teachings of Sri Chaitanya to the western world. In 1965, he left the
spiritual hub of Sri Vrindavana dhama, and travelled on a cargo ship bound for
New York. After a life-threatening journey, his initial months in America were
ones of great struggle, austerity and cultural re-adjustment. He was studying the
local people and praying for a way and means to implant the message of Krishna
consciousness within them. He soon met with success, founded the first temple,
initiated some disciples, established a legal movement, published literature,
and began scaling those activities all over the world. ‘Hare Krishna’ became a
household name in the West, and Prabhupada began planning how to invite the
whole world back to Vrindavana.

In December 1971, Srila Prabhupada came back to Vrindavana with a world

sankirtana party of exuberant western disciples. The residents of Vrindavana
were astonished, appreciating that Srila Prabhupada was indeed the ambassador
304 of Vrindavana to the whole world. The Vrindavana municipality honoured
Prabhupada and his disciples with a formal reception at the town hall, and
eminent personalities from the locality eulogised ISKCON’s founder for his
mammoth efforts. Later, Srila Prabhupada established the ISKCON Krishna-
Balarama temple and Vrindavana now remains a source of inspiration and

10 | B.A.B.Y | Boyhood
shelter for the worldwide community of devotees.

305
306
Y – Youthood (29-40)

10 | B.A.B.Y | Youthood
As Krishna entered the youthful age, His beauty captivated the young gopis.
Their romantic relationship and amorous dancing is described in five chapters
(29-33) known as rasa-pancadhyaya. This drama of love, untainted by any
mundane passion, is considered the pinnacle of devotional intensity. After
this wonderful exchange, Krishna killed the demons Sankhacuda, Kesi and
Aristasura, after which Akrura took the transcendental brothers to Mathura. The
gopis, who became disturbed even when briefly separated from Krishna during
the daytime, were plunged into unbearable anxiety now their beloved had left
Vrindavana.

Rasa Pancadhyaya 29, 30, 31, 32, 33

The Call: Krishna’s flute-playing captured the minds of the gopis, who instantly
disregarded their various engagements and responsibilities to be with Him.
When they arrived, Krishna teased them by questioning their bold decision
to come. He advised them to avoid compromising their chastity and strongly
suggested they return home. The gopis were devastated. They vehemently
refused, and fervently pleaded with Krishna that He accept them. Seeing their
intensity of love, Krishna performed the beautiful rasa dance in the shining
moonlight, but when He sensed their transcendental pride, He immediately
disappeared.

The Search: Feeling unbearable separation, the gopis initiated a search for
Krishna, questioning the animals, trees, creepers, and Mother Earth herself
about their beloved’s whereabouts. Unsuccessful, they resorted to re-enacting
His pastimes to pacify their parched hearts. When they saw Krishna’s footprints
along with one other set, they concluded that Srimati Radharani had been
especially favoured. Radharani later developed a sense of transcendental pride,
and Krishna abandoned Her as well. Thus, all the gopis again united in a frantic
search for their flute-playing friend.

The Song: Remembering the pastimes of Krishna, the gopis sang their song
(gopi-gita) which somewhat soothed the agony of separation from their beloved.
They glorified the beauty of His form, His pastimes and His sweet exchanges:
“The nectar of Your words and the descriptions of Your activities are the life and
soul of those suffering in this material world. These narrations, transmitted by
learned sages, eradicate one’s sinful reactions and bestow good fortune upon
whoever hears them. These narrations are broadcast all over the world and are
filled with spiritual power. Certainly those who spread the message of Godhead
are most munificent.” (SB 10.31.9)

The Reunion: Krishna suddenly returned and vanquished the heartache of the
gopis. Surrounding Him, they drank His beauty through their eyes and hearts.
Still wondering why Krishna abandoned them, the Lord explained that His every
act is meant to intensify the loving exchange with His devotees. Indeed, Krishna
was truly conquered by their love – “I am not able to repay My debt for your 307
spotless service, even within a lifetime of Brahma. Your connection with Me is
 beyond reproach. You have worshipped Me, cutting off all domestic ties, which
are difficult to break. Therefore please let your own glorious deeds be your
compensation.” (SB 10.32.22)

The Dance: On the picturesque riverbanks of the Yamuna, Krishna expanded

into multiple forms and danced with every gopi, each of whom truly believed
that Krishna was only with them. Sukadeva Goswami concluded his description
of the rasa dance with a caution: one should never consider these enchanting
narrations to be a mundane love affair that can be imitated by ordinary living
beings.

Note: In Chapter 35, Sukadeva Goswami described the intense feelings of

separation that the gopis experienced when Krishna performed his cowherding
pastimes during the day.

More Demons Killed 34, 36, 37

Vidyadhara Serpent: After worshipping Siva, the Vrindavana residents spent

the night in Ambikavana forest. While sleeping, a serpent attempted to swallow
Nanda Maharaja, and when Krishna touched the serpent with His foot, it revealed
its true form as Sudarshan, the Vidyadhara who was cursed for his pride.

Sankhacuda: One night, when Krishna and Balarama had a rendezvous with
the gopis in the forest, Sankhacuda attempted to abduct the young maidens.
Krishna chased him, punched him, and thus removed the demon’s head and
jewel. Krishna then gifted that jewel to Balarama.

Aristasura: When the bull demon attacked the mighty brothers, Krishna threw
him back, uprooted one of his horns and then powerfully clubbed him with it.
Aristasura thus met his end. It was after this incident that the celebrated ponds
of Radha-Kund and Shyama-Kund were formed, which are considered liquid
representations of Radha and Krishna’s love for each other.

Thereafter, Narada finally informed Kamsa that Krishna was actually the eighth
son of Vasudeva. Enraged, the evil King conjoured up fresh schemes to kill
Krishna, enlisting the help of the Kesi demon to do the needful. Anticipating that
this plan would fail, he went on to instruct Akrura to bring the boys to Mathura.
There, he positioned Chanura, Mustika and Kuvalayapida to ready themselves for
a showdown. Kamsa’s insane intention was clear: kill Krishna and Balarama first,
then annihilate Vasudeva and his entire clan, and finally massacre his father and
uncle, Ugrasena and Devaka. in this way, he thought, he would reign supreme.

Kesi: Having assumed the form of a horse, Kesi violently charged at Krishna,
attempting to strike the Lord with his legs. After throwing him afar, Krishna
approached him and launched His left fist into Kesi’s mouth, after which it
expanded in size and instantaneously killed him. After witnessing this, Narada
approached Krishna, glorified Him and then predicted many more miracles that
Krishna would perform in Mathura and Dwaraka.

308 Vyomasura: Later, when the cowherd boys were playing hide and seek,
Vyomasura disguised himself as a ‘thief,’ abducted some gopas and imprisoned
 them in a cave by blocking it with a boulder. Understanding his plan, Krishna
pursued the demon, who transformed into his original form. Krishna seized
him, threw him to the ground until he was lifeless and effortlessly smashed the
boulder to free his dearmost friends.

Akrura’s Mission 38, 39, 40

Akrura’s Arrival: Akrura, enlisted with Kamsa’s orders, was overjoyed to visit
Vrindavana, and eagerly anticipated his meeting with Krishna. When he arrived
in Gokula at sunset, he stepped off the chariot and immediately rolled in the
dust of Krishna’s footprints. He continued on to Vrindavana, where he finally
saw Krishna and Balarama, throwing him into eruptions of ecstasy. The brothers
greeted him and washed his feet, while Nanda Maharaja served him a feast.

Akrura’s Proposal: Akrura reported on Kamsa’s atrocities and his latest plan to
kill Krishna and Balarama by summoning Them to Mathura. The two brothers
chuckled at Kamsa’s antics and happily agreed to go. The gopis, however,
couldn’t bear the thought of separation, fearing Krishna may never return. They
severely berated Akrura for taking Krishna away, and tried to stop the chariot,
crying out “O Govinda! O Damodara! O Madhava!” Krishna consoled them with
a simple message: “I will return.” The gopis were stunned as the chariot pulled
away into the distance - their lives rested on that rope of hope that Krishna may
well return one day. Krishna, accompanied by a convoy led by Nanda Maharaja,
thus travelled towards the city of Mathura.

Akrura’s Vision: When Akrura halted the chariot at the Yamuna, Krishna touched
the water for purification and returned. Akrura then went to take his bath and
saw Krishna and Balarama in the river! When he returned to the chariot he saw
Them sitting there! When Akrura went back to the river again he saw the four-
armed form of the Lord being worshipped by eminent personalities! The whole
incident completely baffled him.

Akrura’s Prayers: Having witnessed this inconceivable sequence of events,

Akrura offered a series of prayers to the Lord. He glorified the various incarnations
of the Supreme Lord, who periodically appear to drive away the unhappiness of
those who joyfully engage in the process of devotional service.

A God that Dances

“As we begin the famous narration of Lord Krishna’s rasa dance, a dance of love
with beautiful young girls, questions will inevitably arise in the minds of ordinary
people regarding the propriety of God’s romantic dancing with many young
girls in the middle of a full-moon autumn night. In his description of the Lord’s
rasa dance in ‘Krishna, the Supreme Personality of Godhead,’ Srila Prabhupada
painstakingly explains the spiritual purity of these transcendental activities.
Those advanced in the science of Krishna - the great teachers, or acaryas - leave
no doubt that Lord Krishna is full and satisfied in Himself, free of all material
desire, which is, after all, a sense of incompleteness or lack.” (SB 10.29.1)
310
Five chapters in Canto Ten of Srimad-Bhagavatam famously depict Krishna’s
exchanges with the gopis of Vrindavana. These chapters, called the rasa-
pancadhyaya, are known for their emotional intensity and aesthetic beauty. They
have, however, simultaneously attracted moral criticism from those unfamiliar

10 | B.A.B.Y | Youthood
with the spiritual truths which underpin such pastimes. As described in these
passages, the gopis that Krishna danced with also had husbands and children,
and in order to meet Krishna, they abandoned responsibility, religiosity and
seemingly their very chastity. The British court judge, Arnold Joseph, for example,
once criticised: “It is Krishna, the darling of 16,000 gopis, Krishna the love hero,
who tinges the whole system with the stain of carnal sensualism or strange
transcendental lewdness.”

The Srimad-Bhagavatam thus clarifies why Krishna, the protector of dharma,

seemingly violated dharma by having such intimate relations with the wives of
others. Maharaja Pariksit brought this essential enquiry to Sukadeva Goswami,
who offered a variety of explanations to resolve any doubts. Some of the main
points that Srila Prabhupada emphasises are as follows:

Physical – by material calculation, Krishna was only 8-years-old, an age at which

uncontrolled lust is not exhibited. Furthermore, Krishna is referred to as apta-
kama, one who is self-satisfied, not in need of any external element to fulfil a
void.

Familial – one may doubt whether Krishna was seduced, but Krishna is referred
to yadu-pati, the most exalted of the Yadu dynasty. His glorious family lineage
adds weight to his spotless character.

Transcendental – as the Supreme Lord, Krishna often transgresses moral

boundaries and simultaneously remains untouched, thus demonstrating His
transcendental nature. For example, when the sun absorbs urine, it not only
remains unpolluted, but also disinfects the contaminated place.

Relational – Krishna acted in this way to fulfil the desires of the gopis, who had
actually prayed and performed unimaginable austerities for the opportunity to
have such relationships with Him.

Special – the Lord performed these pastimes to specially benedict conditioned

souls who are attached to sense gratification, of which sex desire is the most
entangling. By meditating on these pure and intimate pastimes, one’s heart is
cleansed and they are freed from their lusty tendencies.

God vs Krishna

The residents of Vrindavana introduce us to a spiritual world which most have

neither heard nor dreamt of. Most people worship and realise God in His usual
role of being creator and controller of the cosmos. In Vrindavana, however, the
residents are so overcome by God’s sweetness that they forget His ontological
identity as the Supreme Lord. The love exchanged between Krishna and His
devotees is such that He seeks His devotees as much as they seek Him. In
Vrindavana, Krishna needs His devotees as much as they need Him, and He loves
311
them as much as they love Him. Here, God is more human than Superhuman,
 more natural than Supernatural. In Vrindavana, God sheds His Godhood to relish
an intimate relationship which is unlimitedly more special.

The Srimad-Bhagavatam thus paints the most intimate picture of God.

Generally, God is the one we fully depend on. Worshippers may see Him as the
cosmic order-supplier, a convenient port of call in times of need and want. In
the Bhagavatam’s conception, we witness how God becomes fully dependent
on His devotees. He subordinates Himself to His parents, such that they feel the
anxiety of protecting Him. We find stories of Krishna, for example, appearing as a
helpless deity and requesting His devotees to ‘save’ Him.

Generally, God is of spotless character. He is the all-good, non-controversial,

completely straightforward personality above all kinds of suspicion. In the
Bhagavatam’s conception, God steals things, kills demons, dances with married
girls and is known to tell untruths. The transgressions of religious principles by
the Supreme Lord not only establish His Supreme position which is beyond limit
and boundary, but also demonstrate how, for the purpose of sweet relationships,
He may sideline such concerns.

Generally, God is the personality to whom everyone is indebted. We offer prayers

of gratitude and thank Him for everything we have received. In the Bhagavatam’s
conception, God becomes indebted to His devotees. Seeing their incredible
sacrifice, He offers heartfelt gratitude to the gopis, and tells them: “I am not able
to repay My debt for your spotless service, even within a lifetime of Brahma.” (SB
10.32.22)

Generally, God is that person who has all the answers. He provides the wisdom,
guidance and enlightenment that we seek. We read in the Bhagavatam,
however, of how God often takes advice from His own devotees. While in
Dwaraka, news arrived of Jarasandha’s atrocities, and Krishna simultaneously
heard of the Pandavas’ desire to perform the Rajasuya sacrifice. Desiring
to intervene in both situations, Krishna turned to Uddhava for advice, who
subsequently offered a perfect resolution. When Krishna appeared as Sri
Chaitanya, He eagerly asked Ramananda Raya many profound questions, and
deeply relished hearing his answers and realisations.

Generally, God is the one we all fear. People have a multitude of superstitions
that they follow just to ensure they’re not on the receiving end of God’s wrath. In
the Bhagavatam’s conception, God fears His own devotees. When Krishna broke
pots of yoghurt that His mother was churning, she immediately ran after Him
in anger: “[Seeing the whipping stick in His mother’s hand,] He is crying and
rubbing His eyes again and again with His two lotus hands. His eyes are filled
with fear, and the necklace of pearls around His neck, which is marked with
three lines like a conchshell, is shaking because of His quick breathing due to
crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes
but with His mother’s pure love, I offer my humble obeisances.” (Satyavrata Muni,
Damodarastakam, Verse 2)
312
Generally, God is the one who mercifully provides everything we need. In today’s
world we find a plethora of prosperity churches which teach that faith, prayer,
and contributions to the ministry will always improve one’s material situation. In
the Bhagavatam’s conception, however, God may well bestow His special mercy

10 | B.A.B.Y | Youthood
by taking everything away: “If I especially favour someone, I gradually deprive
him of his wealth. Then the relatives and friends of such a poverty-stricken man
abandon him. In this way he suffers one distress after another.” (SB 10.88.8)

Generally, God is the one who is conservative, strict and somewhat distant from
our day-to-day lives. He is depicted as an old father, the witness, who only really
comes into play in the role of a judge. In the Bhagavatam’s conception, God is full
of colour, character and happiness. He plays a flute, dons beautiful clothes, eats
to His heart’s content, dances with His devotees, and is full of humour and charm.
Frederick Nietzsche once quipped: “I would only believe in a God who knows
how to dance.”

Srila Prabhupada beautifully sums up Krishna’s unique personality: “Sometimes

the Lord, as the child of Mother Yasoda, requests His devotee for some food, as if
He were very hungry. Sometimes He tells His devotee in a dream that His temple
and His garden are now very old and that He cannot enjoy them very nicely.
Thus He requests the devotee to repair them. Sometimes He is buried in the
earth, and as if unable to come out Himself, He requests His devotee to rescue
Him. Sometimes He requests His devotee to preach His glories all over the world,
although He alone is quite competent to perform this task. Even though the
Supreme Personality of Godhead is endowed with all possessions and is self-
sufficient, He depends on His devotees. Therefore the relationship of the Lord
with His devotees is extremely confidential. Only the devotee can perceive how
the Lord, although full in Himself, depends on His devotee for some particular
work.” (SB 6.19.5)

313
314
 315
10 | B.A.B.Y | Youthood
 10
CANTO

The second part of Canto Ten describes the

pastimes of Krishna in Mathura and Dwaraka.
After He left Vrindavana, Krishna plunged the
Vrindavana residents into the madness of love
in separation and Uddhava was astonished
to witness it. This deep longing culminated
at Kuruksetra when Krishna and the gopis
were reunited. These exalted states of love are
exhibited in various other devotees – the queens
of Dwaraka, the Pandavas and Sudama, to name
but a few. This Canto thus reminds us of the goal
of Srimad-Bhagavatam – to fall into the madness
of pure love for Krishna.

M. A .D
316
“What is the picture of Vrindavana? Vrindavana means there
Mother Yasoda, Nanda Maharaja, the Radharani, the gopis,
the cowherds boys, Sridama, Sudama, the land, the water,
the trees, the birds - everyone is trying to satisfy Krishna. That
is Vrindavana. Vrindavana means nothing... When Krishna
left Vrindavana for Mathura, all of them become dead. That
is Vrindavana. Similarly, you can live always in Vrindavana,
always in Vaikuntha, if you are mad after Krishna. That was
the teachings of Chaitanya Mahaprabhu. By His practical
example, He showed. When He was in Jagannatha Puri, He was
mad always, day and night. Last twelve years of His life was
passed in madness. Sometimes He was falling down on the sea,
sometimes somewhere, sometime, day and night, just like mad.”

- Srila Prabhupada, Lecture, 26th November 1974, Mumbai

M Mathura Lila (41-51)

A Astonishing Rule (52-70)
D Demons, Devotees, Divinity (71-90)

317
 M – Mathura-Lila (41-51)
After entering Mathura, Krishna was worshipped by the florist Sudama and
the maiden Trivakra (Kubja). The elephant Kuvalayapida, however, challenged
Him and was comfortably dispatched, after which Krishna killed the two
wrestlers and King Kamsa. After completing Their studies at gurukula, Krishna
and Balarama brought back Sandipani Muni’s dead son. While in Mathura,
Krishna (through Uddhava) sent a message to the gopis, visited Trivakra’s house,
defeated Jarasandha seventeen times, and favoured Mucukunda by appearing
before him in a cave.

Kamsa Killed 41, 42, 43, 44

Entering Mathura: As Krishna and Balarama entered the opulent city of Mathura,
the residents were mesmerised. Their minds were captivated and their hearts
melted; everyone stopped to drink the beauty of the brothers through their eyes.
The exception was a miserly washerman, who, when he rudely refused to gift
Krishna some garments, lost his head! A pious weaver, who spontaneously gifted
Them ornaments, was benedicted, while the florist, Sudama, welcomed the
transcendental brothers into his home with a warm reception.

Breaking the Bow: After offering her finest oils to Krishna, Trivakra’s
hunchbacked body was miraculously straightened by Krishna. The Supreme
Lord then proceeded to the wrestling arena. There, Krishna broke the sacrificial
bow and annihilated the guards who tried to attack Him. Hearing of these
events, Kamsa was beset with anxiety since every sign he saw spelt doom. The
following morning, crowds filled the arena, and Kamsa became more and more
apprehensive.

Killing Kuvalayapida: When Krishna arrived at the arena gate, He was greeted
with an attack from Kuvalayapida, the mighty elephant. After a playful tussle,
Krishna extracted the elephant’s tusk and used it to beat him and his keepers to
death. When Krishna entered the arena, the various personalities there perceived
Him in different ways according to their character and consciousness. They all
chattered amongst themselves, recounting the extraordinary activities of Krishna
in Vrindavana. Just then, Chanura appeared and insisted on a personal duel with
Krishna.

Killing Kamsa: The two professional wrestlers, Chanura and Mustika,

enthusiastically jumped in for a fight, though Krishna and Balarama expertly
manoeuvered themselves to remain unharmed. The onlookers complained
that it was an unfair duel since Kamsa’s agents were much older. Krishna soon
mitigated their anxiety by tossing Chanura onto the ground and ending his life,
while Balarama followed suit with Mustika. When the other wrestlers attempted
to intervene, they also lost their lives. Kamsa was aghast! When the evil King
ordered his henchmen to kill Vausdeva, Krishna furiously leapt onto the royal
dais where he sat. He threw Kamsa onto the floor of the wrestling ring and
318 brought his life to an end. When the evil King’s widowed wives lamented, Krishna
consoled them and arranged for the funeral rites.
Gurukula 45

Krishna consoled Vasudeva and Devaki for the traumatic incidents they had to

10 | M.A.D | Mathura-Lila
endure, and expressed His indebtedness for each of their incredible sacrifices.
After reinstating Ugrasena on the throne, many exiled family members returned
and everyone felt safe and secure again. Krishna bade farewell to Nanda
Maharaja, who returned to Vrindavana with all the cowherd community.

To set the ideal example, Krishna and Balarama then took their vows of
brahmacarya and began their education in Avantipura, at the school of
Sandipani Muni. They learnt the detailed knowledge of the Vedas in sixty-four
days and demonstrated how to suitably honour the spiritual master. Their
traditional donation to the teacher came in the form of retrieving Sandipani
Muni’s son from the abode of Yamaraja, the god of death.

Uddhava in Vrindavana / Akrura in Hastinapura 46, 47, 48, 49

Thinking about His beloved devotees in Vrindavana, Krishna asked His

intimate friend, Uddhava, to deliver a message to them. He also wanted
Uddhava, an advanced spiritualist himself, to witness the unique emotions of
love in separation that they embodied - the love of Vrindavana’s residents is
unparalleled. Upon arrival, Uddhava was enchanted by the beauty and spirituality
of Vrindavana, and was particularly inspired by Nanda and Yasoda, whose
absorption in Krishna was profound. He reassured them that the Lord would
return soon.

Uddhava then approached the gopis, who were astounded by how much he
resembled Krishna. In the pain of separation from their beloved Krishna, the
gopis questioned the motives of His friendship with them. When one gopi saw
a bee and considered it a messenger of Krishna, she poetically expressed her
feelings of transcendental anger in separation. To comfort them, Uddhava read
Lord Krishna’s message, wherein He told the gopis “I am the Supreme Soul
and Supreme shelter of all, but to increase your attraction and intensify your
remembrance of Me I left you.” With heartfelt emotion, they expressed their
hopes, confusions, pains and incredible appreciation for Krishna. Uddhava stayed
there for several months longer to witness the exalted nature of their love and
share more narrations about Krishna. He eventually returned to Mathura and
described all that he had witnessed. Uddhava prayed to take birth as a creeper
in Vrindavana, just so he would be blessed with the footdust of those exalted
associates of Krishna.

After hearing Uddhava’s report, Krishna, as promised, visited Trivakra and

satisfied her lusty desires. Krishna then visited Akrura, who welcomed Him
graciously. The Lord requested him to visit Hastinapura to ascertain how the
Pandavas, now without their father, were coping with the difficult situation.

In Hastinapura, Vidura and Kuntidevi relayed how Dhritarastra’s envious sons

were conspiring to destroy the saintly Pandavas. Kunti sincerely prayed that
Krishna come to the rescue. Akrura delivered Krishna’s advice to Dhritarastra, 319
reminding him of the temporary nature of family relationships and the dangers
of bodily consciousness, but the blind King expressed his inability to follow.
These words of wisdom, he said, were simply like lightning flashes – though
illuminating, the darkness of ignorance kept returning. After staying there for

10 | M.A.D | Mathura-Lila
several months and analysing the situation, Akrura left for Mathura.

Dwaraka Established 50, 51

When Kamsa’s two wives complained to their father, Jarasandha, about their
husband’s death, Jarasandha decided to attack Krishna. The brothers annihilated
his armies, and when Balarama was poised to arrest Jarasandha, Krishna
decided to let him free. Krishna wanted Jarasandha to attack multiple times
since it would facilitate a large-scale annihilation of his demoniac forces. In total,
Jarasandha’s armies were defeated seventeen times.

During the eighteenth attack, Narada Muni instigated the wicked Kalayavana
and his 30 million soldiers to also join in. The dual attack tipped the scales, and
Krishna thus created a magnificent city in the sea (Dwaraka), and mystically
transferred the entire Yadava clan there for safety.

When Kalayavana pursued Krishna to kill Him, he was led into a mountain
cave. In that dark cave, Kalayavana kicked a man he thought was Krishna. That
personality stood up and burned Kalayavana to death! This was Mucukunda,
who had been awarded the boon of unbroken sleep, and also the power to
annihilate anyone who interrupted it. After seeing the beautiful form of Krishna,
Mucukunda lamented his absorption in material affairs, and thus requested the
divine gift of pure devotional service.

Cry for Krishna

“Sri Uddhava is described in this verse as buddhi-sattamah, “the most
intelligent,” and thus he could expertly pacify the residents of Vrindavana, who
were feeling such intense separation from Lord Krishna. Then, upon his return to
Mathura, Uddhava would describe to all the members of the Vrsni dynasty the
extraordinary pure love he had seen in Vrindavana. Indeed, the love the cowherd
men and gopis felt for Krishna was far beyond anything the Lord’s other
devotees had ever experienced, and by hearing about that love all the Lord’s
devotees would increase their faith and devotion.” (SB 10.46.1)

Srila Visvanatha Chakravarti Thakura explains how one can place valuable gold
within a fire to ascertain its purity. In the same way, he says, Krishna placed His
most beloved devotees, the residents of Vrindavana, in the fire of separation from
Him, just to reveal the purity of their love. From the day Krishna left Vrindavana,
Mother Yasoda could only see His beautiful face, and she cried constantly
despite being consoled by friends and family. When Uddhava came, she was so
overwhelmed by love that she couldn’t even interact with him. These were the
unique manifestations of love in separation that Krishna wanted Uddhava to
witness. Interestingly, Krishna Himself came to this world to experience those
same emotions.
321
Krishna is known as rasaraja, the king of all relationships. As the fierce
 Nrsinghadeva, He savoured the mood of servitude that His devotees embody. As
Lord Ramachandra, He experienced the brotherly love of Laksman and marital
joy with Sita. As Lord Krishna, He relished intimate friendship with the cowherd
boys, and unwedded paramour love with the cowherd girls. Although Krishna
delighted in these relationships, a curiosity still remained. Krishna had not yet
experienced the spiritual emotion that His devotees feel in their relationship
with Him. It is said that Srimati Radharani, the most celebrated devotee, feels
pleasure which is ten million times greater than the Lord’s! Thus, Sri Chaitanya,
the manifestation of Krishna in Kali-yuga, descended to:

• Delight in the position of Srimati Radharani

• Understand the sweetness of Krishna’s qualities
• Experience the happiness of a pure devotee

As the ‘maintainer’ of the universe, Visvambhara (Sri Chaitanya) taught the

world what life’s priority really is. Though maintenance of the body is essential,
one should not forget the necessity of the soul: to reawaken pure love of God
(prayojana). The great teacher Visvanatha Chakravarti Thakura summarises the
four main precepts that Sri Chaitanya came to teach:

1) The Goal: Pure Love of God

The essence of each spirit soul is to seek love and express love. We spend our
lives looking for those persons and objects in which we can repose the loving
sentiment, but we’re often left frustrated and dissatisfied. When we develop our
love for Krishna, however, we not only feel deep fulfillment and satisfaction, but
we connect with others on a much deeper and satisfying level as well. By loving
Krishna we become a conduit of love for others.

2) The Object of Love: Sri Krishna (who resides in Vrindavana)

In Sanskrit, God is known as ‘Bhagavan,’ or the possessor of all opulences. Jiva

Goswami explains that God is more intimately known as Krishna, and Bhagavan
stands for bhajaniya guna visistha: “One whose qualities are so enchanting
that nobody can resist worshipping Him.” Only Sri Krishna manifests the glories
of God in full. Krishna, whose eternal home is Vrindavana, performs continuous
pastimes of love there, and never takes one step out of that sacred land. Even
when it appears that He has left, He remains there in a concealed form.

3) The Example of Love: Gopis of Vrindavana

Amongst Vrindavana’s residents, the love of the gopis is particularly special since
they sacrificed everything to be with Krishna. They left their family members,
disregarded social customs, rejected the path of chastity and underwent all
tribulations to be with Him. They were unconcerned with people’s opinions, and
held nothing back, exhibiting affection without constraint. After meeting with
the gopis, Krishna apparently left Vrindavana, throwing the cowherd maidens
into an intense love in separation known as vipralambha-bhava. Their feelings
of transcendental madness are considered the highest expressions of the soul in
322
connection with God.
4) The Guidebook for Developing Love: Srimad-Bhagavatam

Though such ecstatic emotions seem far and distant for the conditioned soul, the

10 | M.A.D | Mathura-Lila
Srimad-Bhagavatam is the priceless guidebook to help us reawaken that love. It
describes the incredible feelings of the most celebrated devotees in creation, but
also narrates historical incidents and didactic passages which help one progress
to such pure devotion. Thus, the light of Srimad-Bhagavatam is an incredible
blend of inspiration and instruction for the lost souls in this dark age of Kali-yuga.

Separation for a Sadhaka

The mood of separation from Krishna is not only an intensified emotional state
found in pure devotees, but is also a cultivation that can assist the practitioner
devotee in their spiritual progress. In 1969, Srila Prabhupada instructed the
devotees to cry prayerfully for Krishna while chanting His name: “So we are
addressing, Hare Krishna, Hare Krishna: ’O the energy of the Lord, O the Lord,
please accept me.’ That’s all. ’Please accept me.’ We have no other prayer.
’Please accept me.’ Lord Chaitanya taught that we should simply cry, and we
shall simply pray for accepting us. That’s all. So this vibration is simply a cry for
addressing the Supreme Lord, requesting Him, ’Please accept me. Please accept
me.’”

Srila Prabhupada confirms this in another place: “This crying is the last word in
the progressive path of devotional service. One who can cry for the Lord in love is
certainly successful in the line of devotional service.” (SB 3.4.35)

It is said that separation is the best mood in which to perform one’s spiritual
practices. When we are chanting Hare Krishna with an awareness of how we are
separated from Krishna, we’ll begin to feel a deep necessity to reconnect with
Him. Srila Prabhupada once said, “Actually, meeting Krishna is possible through
the attitude of separation taught by Sri Chaitanya Mahaprabhu. When the
feeling of separation becomes very intense, one attains the stage of meeting Sri
Krishna.” (CC Adi 4.108)

The acaryas explain that vipralambha, love in separation, expresses itself in four
varieties:

Purva-raga – the feeling of separation that is experienced before the lovers

actually meet and express their sentiments for one another

Mana – the feeling of separation that is experienced when lovers quarrel with
one another

Prema-vaicittya – the feeling of separation that occurs when the lovers are
together but they fear the potentiality of parting

Pravasa – the feeling of separation that occurs when lovers are actually parted
by distance and time

In analysing the relevance of these for a practitioner devotee (sadhaka), 323

Bhaktivinoda Thakura comments as follows:
 “It is essential for the sadhaka jivas to cultivate only the mood of vipralambha,
and because they have never experienced meeting with Krishna, their
vipralambha will come only in the category of purva-raga. But without having
ever met with Krishna, how can they experience separation in purva-raga
from Him? By hearing the lila-katha of Sri Krishna from others, purva-raga
is awakened. This was the case with the dvija-patnis as well as the ladies of
Mathura before Krishna’s arrival there. Rukmini also had never seen Krishna, but
by hearing about Him from Sri Narada, purva-raga arose within her heart. Thus
she became exceedingly anxious to meet with Krishna. Similarly, by hearing
from the guru and Vaisnavas or by reading the sastras, the jivas may have
purva-raga vipralambha awakened within their hearts.”

The Mood of Sri Chaitanya

For the final twelve years of Sri Chaitanya’s manifest pastimes, He remained
secluded in the Gambhira, the garden house of Kasi Misra. The Lord merged into
a deep spiritual communion, obsessed day and night in thought of Krishna. This
esoteric phenomenon is described by Krishnadasa Kaviraja Goswami: “When
Sri Chaitanya Mahaprabhu felt separation from Krishna, His condition exactly
corresponded to that of the gopis in Vrindavana after Krishna’s departure for
Mathura. Sri Chaitanya Mahaprabhu’s emotions exactly corresponded to those
of Srimati Radharani when She met Uddhava in Vrindavana.”

Sri Chaitanya’s ecstasy resulted in bodily transformations and delirious behaviour

which resembled that of a madman. He would sometimes catch hold of the
necks of His associates and plead “My dear friends, please listen to Me. What
shall I do? Where shall I go? Where can I go to get Krishna? Please, both of
you, tell Me how I can find Him.” In this way, Sri Chaitanya exhibited the intense
longing of a pure devotee.

324
 325
10 | M.A.D | Mathura-Lila
 A – Astonishing Rule (52-70)
In Dwaraka, Krishna exhibited His strength by fighting and winning many
battles, but in one unique instance, He and Balarama also fled from
Jarasandha. Krishna’s foremost queens were Rukmini and Satyabhama, but He
also married 16,100 queens after freeing them from Narakasura. Narada visited
Krishna’s 16,108 palaces and was astonished by His daily activities in Dwaraka.
Meanwhile, Balarama visited Gokula and enjoyed rasa-lila, and later threatened
the Kurus by dragging Hastinapura towards the Yamuna.

Rana-Chor Lila 52

After transporting the Yadavas to Dwaraka, Krishna returned to Mathura

to defeat the formidable army of Yavanas. Just then, the constantly-failing
Jarasandha, arrived with yet more soldiers. Krishna made a unique decision to
flee the battlefield! He and Balarama climbed to the top of Pravarsana mountain,
and Jarasandha ignited a fire all around. The wicked King was convinced They
were dead, but in actuality the two brothers bamboozled him by leaping to
safety and mystically re-entering Dwaraka. This was yet another playful activity of
the Lord, for Jarasandha would be killed in an ingenious way later.

Rukmini and Krishna 52, 53, 54

Relishing the pastimes of Krishna, Maharaja Pariksit eagerly enquired about

how Rukmini married Him. Sukadeva Goswami, equally as eager, narrated the
dramatic story.

Rukmi had planned for his sister to marry Sisupala. After repeatedly hearing
about Krishna, however, Rukmini had given her heart to Him. She immediately
sent a love letter requesting Krishna to kidnap her so she could become His first
wife. Conquered by Rukmini’s words, Krishna immediately travelled to Vidarbha,
where Damaghosa (Sisupala’s father) and Bhismaka (Rukmini’s father) had
arranged for the marriage celebrations. Various kings had arrived, poised to fight
anyone who attempted to disturb the ceremony. Anticipating some friction,
Balarama also arrived there with His armies.

A brahmana messenger arrived on the eve of the wedding and informed

Rukmini that Krishna would indeed come. The next day, when Rukmini came
out for a customary pre-marriage procession, Krishna expertly kidnapped her. A
violent fight ensued, but the heroic Yadavas fended off all attacks and escaped
with Rukmini, just as a lion captures its prey even amidst jackals.

Jarasandha consoled Sisupala, but the enraged Rukmi decided to attack Krishna
again. His attempt was unsuccessful, and Krishna instead captured the envious
Rukmi and prepared to kill him. Rukmini hastily intervened to save her brother,
and Krishna concluded the matter by cutting his hair and thus humiliating him.
In this way, after a string of dramatic events, Krishna and Rukmini were finally
married.
326
History of Pradyumna 55

After being burned to death by Rudra’s anger, Kamadeva was reborn as

10 | M.A.D | Astonishing Rule

Pradyumna, the son of Krishna and Rukmini. In the maternity room, however,
he was kidnapped by the demon Sambara and thrown into the ocean. A fish
unexpectedly swallowed Pradyumna, and later that fish was caught and given to
Sambara’s cooks. Astonishingly, they found a child in the belly, and gave him to
Mayavati. Kamadeva’s previous wife, Rati, was reborn as Mayavati, and was a cook
for Sambara. She was actually waiting for her husband to appear in his new body.

Later, she requested Pradyumna to marry her, and advised him to also kill
Sambara. Pradyumna did both, and together with his wife went to Dwaraka,
where all the inhabitants were enchanted by his beauty. Rukmini was especially
overjoyed to be reunited with her son.

The Syamantaka Jewel 56, 57

When Maharaja Pariksit enquired about the Syamantaka Jewel, Sukadeva

Goswami narrated further.

King Satrajit had received the Syamantaka jewel from the sun-god. Whoever
possessed the jewel was blessed with wealth and wellbeing, and the King had
thus installed it in his home in Dwaraka. When Krishna requested him to gift the
jewel to Ugrasena, the greedy Satrajit refused.

Once, Satrajit’s brother, Prasena, was travelling with the jewel. He was killed
by a lion and stripped of the jewel, and the lion subsequently lost the jewel to
Jambavan, who gave it to his son. Unaware of these events, Satrajit incorrectly
accused Krishna of killing Prasena and taking the jewel.

Krishna searched out the jewel, found it in Jambavan’s cave, and had a twenty-
eight-day fight with that mighty warrior to retrieve it. Jambavan, at heart a
devotee, finally accepted Krishna’s supremacy and offered Him the jewel along
with his daughter, Jambavati. Krishna then returned to Dwaraka and handed
the jewel back to Satrajit. Feeling remorseful, the King handed the jewel back
to Krishna and offered his daughter, Satyabhama, in marriage. Krishna happily
married his daughter but insisted that Satrajit keep the jewel.

While Krishna was out of Dwaraka, Satadhanva, who was incited by Akrura and
Krtavarma, killed Satrajit and stole the jewel. When Krishna returned, He tracked
down Satadhanva and killed him, but couldn’t find the jewel since Satadhanva
had left it with Akrura. Krishna eventually located it and showed it to His relatives,
but then returned the troublesome jewel to Akrura.

Marrying Princesses 58, 59

When Krishna went to meet the Pandavas in Indraprastha (after their incognito
exile), they had many loving interactions. During that time, Krishna accepted
Kalindi as His wife and brought her back to Dwaraka. Later, Krishna married
Mitravinda from Avantipura, Nagnajiti from Ayodhya, Laksmana from Madra and 327
Bhadra from Kaikeya.
 Narakasura, also known as Bhaumasura, had created a series of disturbances to
the demigods, and Indra thus requested Krishna’s help to kill him. Krishna first
decapitated the Mura demon with His Sudarshan Chakra, and then ended the
lives of his seven demoniac sons. When He confronted Narakasura, the demon
launched a trident attack, but Krishna dodged it and beheaded him as well.
Relieved of the burden, Goddess Bhumi profusely thanked Krishna with beautiful
poetry.

When the Lord freed the 16,100 imprisoned maidens from Narakasura’s palace,
they all desired Him as their husband, so Krishna sent them to Dwaraka.
Thereafter, Krishna went to Indraloka to acquire the parijata tree that
Satyabhama desired. Despite Krishna’s recent merciful intervention to save Indra
from the demons, the demigod wasn’t willing to give that tree, and Krishna
had to fight him to secure it! Later, Krishna married the 16,100 princesses and
provided each one with a beautiful palace.

Rukmini Teased and Rukmi Killed 60, 61

Once, while she was lovingly serving Him, Krishna teased Rukmini and told her
she had made a huge mistake by marrying Him. Krishna bluntly submitted
that He was deficient in character, qualification and love for her. Hearing these
painful words, Rukmini fainted in disbelief, overcome by unhappiness and fear.
Seeing her reaction, Krishna immediately pacified her and explained He was only
speaking in jest. Rukmini glorified the qualities of Krishna that had captured her
mind, and Krishna subsequently expressed His deep appreciation for her.

Krishna’s descendants expanded to thousands when each of His queens had ten
sons. In response to Maharaja Pariksit’s enquiry, Sukadeva Goswami explained
why Rukmi offered his daughter to Krishna’s son, despite their enmity.

Though Rukmi was inimical to Krishna, his daughter, Rukmavati, wanted to

marry Pradyumna (son of Rukmini and Krishna). Since she personally chose
him, and Pradyumna valiantly fought off all the opponents, Rukmi acquiesced,
and the couple eventually had a son named Aniruddha. Rukmi gave his grand-
daughter in marriage to Aniruddha. After that wedding, Balarama and Rukmi
played a game of dice, which led to a heated argument and the eventual death
of Rukmi. Balarama then took Aniruddha and his wife to Dwaraka.

Banasura Defeated 62, 63

Bali Maharaja married Rukmini’s daughter, Charumati, and had a son named
Banasura. Banasura was devoted to Siva, and received the benediction that Siva
would personally protect his city. With the strength of one thousand arms, his
pride swelled and Siva thus predicted his downfall.

Once, Banasura’s daughter, Usa, was having intimate dreams of Aniruddha,

the son of Pradyumna. Usa’s maidservant, Chitralekha, identified Aniruddha
and brought him there by her mystic power. Usa and Aniruddha united, but
when Banasura learned of this he angrily captured that grandson of Krishna.
328
In retaliation, Krishna and Balarama gathered the Yadava armies and attacked
 Banasura. After an epic duel involving Lord Siva (who had vowed to protect
Banasura’s city), all but four of Banasura’s arms were severed and he finally
surrendered to Krishna, who spared his life. Usa and Aniruddha were thus
brought safely back to Dwaraka.

Nriga Delivered 64

Krishna’s son, Samba, once found a lizard in a well and unsuccessfully tried
to rescue it. Later, however, by the transcendental touch of Krishna, the lizard
transformed into a demigod. The divine being was Nriga, who, in a previous life,
accidently donated the cow of one brahmana to another brahmana. Despite
offering them both one hundred thousand cows to reclaim that one cow, neither
brahmana was willing to relinquish it, and Nriga remained implicated. At death,
Yamaraja declared that Nriga would have to live one life as a lizard. Although
the punishment was harsh, he was blessed to have an audience with the Lord.
Krishna thus highlighted the grave danger in unlawfully claiming a brahmana’s
property.

Balarama in Vrindavana 65

Balarama went to visit the residents of Vrindavana for two months, consoled
them in their separation from Krishna, and performed His own rasa-lila. Once,
whilst intoxicated by Varuni, He commanded the Yamuna to come closer so He
could bathe in her waters with the gopis. When she refused, Balarama wielded
His plow and dragged her, splitting the river into hundreds of tributaries. She
then apologised, and Balarama enjoyed sporting in her waters.

Killing More Demons 66, 67

Paundraka: Illusioned by the false praise of others, this proud demon claimed
to be the ‘real’ Krishna and audaciously invited the Lord for battle. Krishna
journeyed to Kasi, where He found Paundraka who had incredulously imitated
the Lord’s external appearance. Krishna laughed at the sight, destroyed his
armies, and then cut off the imposter’s head. Kasiraja, a supporter of Paundraka,
was also killed.

Sudaksina: Kasiraja’s son, Sudaksina, created a fierce demon to avenge his

father’s death. When the demon arrived in Dwaraka, the incredible heat of
Krishna’s Sudarshan Chakra drove the demon back to Varanasi, where he killed
his own creator, Sudaksina.

Dvivida: This wicked ape was annoyed by Krishna’s killing of Narakasura. In

retaliation, he destroyed parts of Anarta (Krishna’s province), and severely
harassed the residents. Once, he encountered Balarama enjoying His pastimes,
and disturbed the entire ambience with obscene gestures and vulgar behaviour.
A fight ensued in which they repeatedly struck each other with uprooted trees,
until Balarama eventually killed him.

Samba’s Marriage 68
330
After Samba had kidnapped Duryodhana’s daughter, Laksmana, the Kaurava
armies unfairly captured him and returned to Hastinapura. The Yadavas were
ready to attack, but Balarama tried to diffuse the conflict with a peace proposal.
Afflicted by deep-rooted pride, the Kauravas rejected it outright, and Balarama

10 | M.A.D | Astonishing Rule

fiercely attacked them by dragging Hastinapura toward the Ganges. Terrified,
the Kauravas quickly handed over Samba and Laksmana, who were duly married
and sent to Dwaraka.

Dwaraka Palaces 69, 70

Dwaraka, crafted by the celestial architect, Visvakarma, was opulent beyond

belief and charming in all respects. After marrying 16,108 princesses, Krishna
created an exquisite palace for each one of them. Fascinated by this, Narada
Muni personally went to witness Krishna’s daily activities in each palace. When
Krishna saw Narada, He heartily welcomed and worshipped the sage. As Narada
travelled from palace to palace he was honoured in the same way, and amazed
by Krishna’s routine, which resembled that of a perfect, pious householder.
Everything from fulfilling family duties, performing religious rituals, and
observing social traditions was carefully honoured by the Lord.

One day, news arrived of how Jarasandha had captured and imprisoned
thousands of kings. They were pleading for the Lord’s merciful intervention.
Simultaneously, Narada arrived with the message that the Pandavas’ were soon
performing the Rajasuya sacrifice and requesting Krishna’s presence at the
event. Desiring to satisfy both parties, Krishna turned to Uddhava for advice.

Dhama Comparison
“In Krishna Book, Srila Prabhupada beautifully describes the city of Dwaraka
as follows: “Being inquisitive as to how Krishna was managing His household
affairs with so many wives, Narada desired to see these pastimes and so set
out to visit Krishna’s different homes. When Narada arrived in Dwaraka, he
saw that the gardens and parks were full of various flowers of different colours
and orchards that were overloaded with a variety of fruits. Beautiful birds
were chirping, and peacocks were delightfully crowing. There were tanks and
ponds full of blue and red lotus flowers, and some of these sites were filled with
varieties of lilies. The lakes were full of nice swans and cranes, whose voices
resounded everywhere. In the city there were as many as 900,000 great palaces
built of first-class marble, with gates and doors made of silver. The posts of the
houses and palaces were bedecked with jewels such as touchstone, sapphires
and emeralds, and the floors gave off a beautiful luster. The highways, lanes,
streets, crossings and marketplaces were all beautifully decorated. The whole
city was full of residential homes, assembly houses and temples, all of different
architectural beauty. All of this made Dwaraka a glowing city. The big avenues,
crossings, lanes and streets, and also the thresholds of every residential house,
were very clean. On both sides of every path there were bushes, and at regular
intervals there were large trees that shaded the avenues so that the sunshine
would not bother the passersby.” (SB 10.69.1-6)
331
 The Lost City

“Now due to the brahmanas’ curse the Yadu dynasty will certainly perish by
fighting among themselves; and on the seventh day from today the ocean will
rise up and inundate this city of Dwaraka.” (SB 11.7.3)

After Krishna completed His pastimes in Dwaraka, the city disappeared below
the sea and became invisible to human vision. In recent years, however, the
legendary city of Dwaraka has received significant attention from historians,
archaeologists and academics. Underwater excavations have revealed the
remains of ancient structures, sculptures and artifacts, indicating that the
accounts of the Vedic literatures are not merely mythological. Scientific analysis
and carbon dating has revealed an incredible correlation between the ancient
scriptural details of Dwaraka, and the scientific findings of marine archaeologists.
Graham Hancock, an author who has produced several documentaries on
uncovering ancient civilisations, stated that the evidence was compelling:
“There’s a huge chronological problem in this discovery. It means that the whole
model of the origins of civilisation with which archaeologists have been working
will have to be remade from scratch.”

Spiritual Hubs

Places like Dwaraka are not merely historical sites, but living spiritual hubs. In
the broad Vedic tradition, followers of sanatana-dharma visit four main places
in India, known as the char-dhama. Badrinath is in North India, Ramesvaram is
in South India, Jagannatha Puri is in East India, and Dwaraka is in West India. For
Gaudiya Vaisnavas, Vrindavana, Mayapur and Jagannatha Puri are considered the
primary holy places.

Vrindavana is the place where Krishna performed His sweet, youthful pastimes,
and revealed the most intimate aspects of His personality while relating to
His confidential devotees. Though He externally left Vrindavana, the deeper
understanding is that Krishna is ever-present in that land. Mayapur is the
landmark of Sri Chaitanya’s appearance and early pastimes. Most notably, it’s the
place where the sankirtana movement began, as the Lord gathered thousands
of locals in chanting and dancing in pure love of God. Jagannatha Puri is home
to the form of the Lord whose dilated eyes reveal His ecstatic remembrance
of the gopis of Vrindavana. This is where Sri Chaitanya spent the second half
of His life, surrounded by His confidential associates, internally relishing the
esoteric emotions of Srimati Radharani. Srila Prabhupada, by his transcendental
vision and desire, was able to replicate these places in the western world. He
established ‘New Vrindavana,’ ‘New Mayapur,’ ‘New Jagannatha Puri,’ and many
other spiritual communities, which remain great sources of spiritual inspiration
even today.

Every holy place carries unlimited potential to connect the sincere pilgrim with
God. They are extraordinary places brimming with spiritual energy and blessings
for all. Elaborate worship takes place in temples that bustle with pilgrims;
332 constant devotional chanting fills the atmosphere at all hours. These are cities
that never sleep! The daily sights and sounds remind us of God. Pilgrimages
afford us the opportunity of associating with saintly people, help us develop a
personal connection with God, and inspire us to go deeper into our spiritual
practices. Srila Prabhupada explains that anyone who circumambulates these

10 | M.A.D | Astonishing Rule

holy places becomes free from the cycle of repeated birth and death in this
material world. In fact, all benefits derived from spiritual activities multiply
manifold in these holy places.

Though externally they may not seem to be the same places they were
thousands of years ago, spiritually they remain untouched and ever-powerful.
The holy dhama is permeated with two energies (sakti):

• Taraka-sakti – that energy which liberates us from material attachments

• Paraka-sakti – that energy which impels and draws us towards Krishna

The dhama also has a covering potency which prevents materialistic persons
from perceiving its beauty and sweetness. Only with a humble spirit and sincere
desire can one penetrate that covering and access the other two energies.

Habits of Successful Pilgrims

Sacred sites have to be seen with eyes of devotion. This can be difficult because
externally there is heart-wrenching poverty, decrepit infrastructure and
widespread pollution. Thus, it is always recommended that one visit holy places
in the company of mature devotees of Krishna. They help us to go beyond
superficiality and actually see the heart of these places.

The Srimad-Bhagavatam offers further guidance on conducting a successful

pilgrimage. In Canto Three, we learn about Vidura, who left the palaces of
Hastinapura and set off on a pilgrimage to spiritually nourish himself. Elements
of his attitude are described:

“While so traversing the earth, he simply performed duties to please the

Supreme Lord Hari. His occupation was pure and independent. He was
constantly sanctified by taking his bath in holy places, although he was in the
dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus
he was always unseen by his various relatives.” (SB 3.1.19)

Independence (vivikta-vrtti) – was not thinking of business, security and

maintenance, or disturbed by thoughts of what is happening back home.

Sanctification (apluta) – was eager to be purified by honouring prasadam,

bathing in rivers, and associating with Vaisnavas (i.e. not just sightseeing).

Simplicity (adha-sayana) – embraced a life of simplicity, and accepted the

austerities of pilgrimage as part of the experience to come closer to God.

Detachment (avadhuta-vesa) – remained aloof to external arrangements and

appearance, with a view to shifting the emphasis on internal consciousness.

Unseen (alaksita) – avoided bringing attention to himself, or attracting praise, 333

honour and respect.
 Alone (sva) – remained socially aloof and did not travel with others who may
disturb him from his spiritual focus.

Vows (vrata) – accepted spiritual vows and commitments that would give him
focus on his journey.

Dedication (hari-tosana) – dedicated all his time, energy and efforts toward
pleasing Hari.

Anyone who conducts their pilgrimage with such disposition will undoubtedly
accrue great spiritual benefits on their journey.

The Dwaraka Queens hear Srimad-Bhagavatam

After Krishna’s departure from the world, the queens of Dwaraka were feeling
deep separation. They came to Vrindavana and took shelter of Vajranabha,
Krishna’s great-grandson. There, in the holy dhama, they came across Kalindi, a
co-wife of Krishna who seemed to be coping quite well. When they enquired how
she dealt with the pain of Krishna’s departure and the subsequent separation,
she explained the remedy: “When the gopis were feeling intense separation
from Krishna, Uddhava pacified them with His words. So you can also go to
Uddhava and request the same.”

Hearing that Uddhava had been granted eternal residence in the Govardhana
area, they set off to find him. In the association of Maharaja Pariksit and
Vajranabha, and accompanied by a tumultuous kirtan, they arrived at Kusum
Sarovar. Uddhava, who looked identical to Krishna, suddenly emerged from the
groves. He empathised with the distress of the queens and explained to them
that although Krishna had concluded His pastimes and left this world, He could
still be seen in another way – through the narrations of Srimad-Bhagavatam.

Uddhava narrated how the Lord had previously imparted the Srimad-
Bhagavatam to Brahma, Vishnu and Siva, who each established their own
recitals of Bhagavatam. Feeling inspired, Uddhava offered to recite Srimad-
Bhagavatam to the queens. First, however, he requested Maharaja Pariksit to
keep Kali at bay while the recital was going on. Maharaja Pariksit was happy
to serve, but disappointed by the fact that he would not be able to hear the
narrations himself. Uddhava reassured him that Sukadeva Goswami would recite
Srimad-Bhagavatam to him in the near future, and as a result many generations
of living entities would also have that privilege too. Vajranabha remained with
his mothers, and they all heard the nectarean topics flow from the mouth
of Uddhava for one month. Absorbed in that sweet vibration, they became
completely mesmerised, disappeared from everyone’s vision, and returned to the
Supreme Abode.33

334 33 From Skanda Purana, Vaisnava Khanda, Chapters 1 and 3

 335
10 | M.A.D | Astonishing Rule
 D – Demons, Devotees and Divinity (71-90)
Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus
assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala
in the process. After returning to Dwaraka, a variety of demons attempted
to attack Krishna and Balarama, all of whom were entirely unsuccessful.
Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the
Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters
of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s
divinity as the Supreme Personality of Godhead.34

Rajasuya, Jarasandha and Sisupala 71, 72, 73, 74, 75

Uddhava knew that Jarasandha had to be killed before the Rajasuya sacrifice
could be performed, and he thus advised the Lord to visit Indraprastha. When
Krishna arrived there, the Pandavas received Him with great happiness, crying
tears of joy. Kunti, Draupadi and all the citizens eagerly came to see Krishna,
bringing gifts and beautiful offerings of love.

For the glorification of Krishna, Maharaja Yuddhistira selflessly decided to

perform the Rajasuya sacrifice: “Let the people of this world see the power of
devotional service to You” he proclaimed. The Pandavas thus conquered all
directions until only Jarasandha remained. Following Uddhava’s plan, Krishna,
Bhima and Arjuna disguised themselves as brahmanas and visited Jarasandha.

Though suspicious, he received them respectfully and enquired what charity he

could offer them. They suddenly revealed their true identities and challenged
Jarasandha to a duel. Jarasandha laughed, considering Bhima to be the
only worthy opponent. The fight ensued, and after a gruelling exchange of
blows, Krishna glanced at Bhima and split a branch in half, hinting that this
was the means of victory. Bhima understood the cryptic clue, grabbed one
of Jarasandha’s legs while stepping on the other, ripped him in two, and thus
emerged victorious.

The kings imprisoned by Jarasandha, emaciated and weak, were freed, and
Krishna instructed them in their duties. After profusely thanking Him and
praying for pure devotion, they departed for their respective kingdoms while
Krishna, Bhima and Arjuna returned to Indraprastha and delivered the good
news to Maharaja Yuddhistira.

Maharaja Yuddhistira then initiated the Rajasuya sacrifice and unhesitatingly

selected Krishna as the personality worthy of first worship (agra-puja). The King
bathed His feet and offered words of praise while everyone happily looked on in
approval. Sisupala, however, was unable to tolerate the glorification of Krishna.
In a sudden outburst, he stood up and launched vicious words of blasphemy at
Krishna, criticising His character and activities. Krishna patiently heard his insults,

34 Note: Many of the pastimes here are not presented in chronological order (see SB 10.82.1).
336 According to Sanatana Goswami the sequence of events is as follows: Balarama visits Vraja (65),
Meeting at Kuruksetra (82-85), Rajasuya Sacrifice (71-75), Gambling Match and Draupadi disrobed,
Exile of the Pandavas, Killing of Salva and Dantavakra, Krishna’s visit to Vrindavana for 2 months.
but the assembled kings were itching to attack him. Krishna then intervened,
released His Sudarshan Chakra, and decapitated Sisupala in one clean shot.

10 | M.A.D | Demons, Devotees and Divinity

The yajna was successfully completed and Maharaja Yuddhistira encouraged
his friends, allies, and particularly Krishna, to remain in Indraprastha for some
time longer. Seeing Maharaja Yuddhistira’s prosperity, Duryodhana seethed with
envy. One day, in Maharaja Yuddhistira’s mystical palace expertly crafted by Maya
Danava, Duryodhana was befooled by the architecture and publicly humiliated.
The Kaurava warrior quickly left, his fury irrevocably inflamed. Now he was hell
bent on revenge.

Salva, Dantavakra and Viduranath Slayed 76, 77, 78

Salva, who had been defeated at Rukmini’s abduction, worshipped Siva to gain
revenge against the Yadus. Siva awarded him with a flying, iron city named
Saubha. Thus equipped, Salva bombarded Dwaraka, but Pradyumna valiantly
fended him off for many days. The battle between Salva and the Yadus lasted for
twenty-seven days, until Krishna arrived back from Indraprastha. Defying Salva’s
illusory tricks, Krishna released His spinning disc, Sudarshan Chakra, and killed
the demoniac magician.

Dantavakra, Salva’s associate, took a vow to avenge his friend’s death, but Krishna
effortlessly bludgeoned his chest. Viduranath, Dantavakra’s brother, also decided
to attack Krishna, but he met a similar fate as Salva, being decapitated by the
Sudarshan Chakra.

Having annihilated these demons, Krishna visited Vrindavana for two months,
and then returned to Dwaraka.

Balarama kills Romaharsana and Balvala 78, 79

When the Pandavas and Kauravas prepared for war, Balarama, desiring to remain
neutral, went on pilgrimage. When He arrived in Naimisaranya, Romaharsana
Suta was lecturing to the assembled sages. While sitting on the speaker’s dais
(vyasasana), Romaharsana failed to respectfully acknowledge Balarama, and for
this offence he was immediately killed. Seeing that the assembled sages were
somewhat disturbed by this, Balarama awarded Romaharsana’s son (Ugrasrava,
or Suta Goswami) a long life in teaching scripture.

To further pacify the sages, Balarama killed Balvala, a demon who was disturbing
their sacrifices. He continued His travels, and upon reaching Kuruksetra He
attempted to stop the mace battle between Duryodhana and Bhima. Their deep-
rooted enmity, however, was unrelenting, and Balarama thus decided to depart
and resume His sacred pilgrimage.

Sudama Vipra 80, 81

Sudama, a poor brahmana, was repeatedly requested by his wife to beg some
charity from Krishna. He reluctantly agreed, and journeyed to Dwaraka with
four handfuls of flattened rice tied in a torn cloth, as a gift. When he arrived 337
at the lavish palace, Krishna heartily greeted His childhood friend and offered
 reverential worship. The astonished residents looked on while the two friends
happily recounted their childhood memories and school days. They particularly
recalled the humble service rendered to their guru, Sandipani Muni, reflecting on
how satisfaction of one’s spiritual master is the essence of success in life.

Krishna eagerly requested His gift, but Sudama was hesitant to present the
modest offering. Krishna forcibly snatched it and enthusiastically ate one handful
of rice, after which Rukmini quickly stopped Him. Sudama had pleased the Lord
with his simple, but pure, devotion, in which he harboured no selfish desire.
Overjoyed and fully satisfied at having seen Krishna, Sudama set off without
requesting anything. When he arrived at his home, however, he saw it had been
miraculously transformed into an opulent palace, and his wife appeared like a
demigoddess. He happily accepted it as the mercy of the Lord, continued on with
his steady devotion and finally attained perfection. If one gives to Krishna, he will
never be the loser.

Kuruksetra Meeting 82, 83, 84, 85

Anticipating a solar eclipse, the Yadavas travelled to Samanta Pancaka, in

Kuruksetra, as did the Vrindavana residents and many others. It was an
emotionally charged reunion with His most intimate associates. The gopis saw
Krishna with their eyes and lovingly embraced Him in their hearts, overcome
by spiritual ecstasy after an extended period of separation. Krishna approached
them, smiled, and glorified their unique intensity of love. The deep heartfelt
desire of the gopis was to bring Krishna back to Vrindavana.

Krishna asked Maharaja Yuddhistira about his wellbeing, while Draupadi

enquired how each queen came to marry Krishna. They all explained their
stories, recounting the extraordinary strength, charm, and ingenuity of Krishna.
During this time, a host of illustrious sages appeared at Kuruksetra, and Krishna
warmly greeted them. He glorified the saintly souls, who purify the world by
their presence. Vasudeva humbly enquired from them, and then requested they
oversee the various sacrifices. Nanda Maharaja and the cowherds, full of affection
for Krishna and the Yadu members, eventually returned to Vrindavana after
repeatedly postponing that ominous journey for several months.

Once, Vasudeva called his two sons and disclosed the fact that he understood
Their supreme identity. Krishna played down His own divinity, much preferring to
relate to Vasudeva free of that formal acknowledgement. Later, Devaki requested
Krishna to bring back her dead sons, just as He had done for Sandipani Muni.
The Lord thus travelled to Sutala and personally retrieved the boys with Bali
Maharaja’s help. When those children drank the breast milk of Devaki, they were
reinstated in their forms as demigods and thus ascended to the heavens.

Krishna Blesses His Devotees 86

Maharaja Pariksit was inquisitive as to how Arjuna and Subhadra, his grandfather
and grandmother, were married. Sukadeva Goswami narrated the story and
338 depicted how Krishna unfailingly reciprocates with His devotees.
 Whilst on pilgrimage incognito, Arjuna came to Prabhasa, where he heard
that Balarama was arranging a marriage between Subhadra and Duryodhana.
Enchanted by her beauty, Arjuna kidnapped Subhadra at an opportune moment
and valiantly fended off the outraged opponents. All of this was sanctioned by
Krishna, and although Balarama was annoyed, the Lord expertly pacified Him.

In Videha (Mithila), lived Srutadeva, a poor brahmana, and Bahulasva, the ruler of
the kingdom, who both worshipped the Lord with heartfelt bhakti. Pleased with
them, Krishna personally visited both their homes – one was very simple, and
the other supremely opulent. They both received the Lord with great love and
devotion, offered prayers of gratitude, and achieved the supreme destination,
highlighting that one’s material circumstance is no impediment to bhakti.

Krishna’s Supremacy 87, 88, 89, 90

Maharaja Pariksit was puzzled as to how the Vedas could describe the Lord,
who is beyond the scope of language and syllables. Sukadeva Goswami cited a
conversation between Narada and Narayana Rishi in which the same question
was asked. Narayana Rishi cited an explanation by Sanandana-kumara, who
had once narrated the prayers uttered by the personified Vedas at the dawn
of creation. The prayers concluded with the affirmation: “The srutis, following
their method of eliminating everything separate from the Supreme, become
successful by revealing You as their final conclusion.”

Maharaja Pariksit then enquired why Siva’s devotees procure opulence, while
Vishnu’s devotees are often poverty stricken. Sukadeva Goswami explained how
Siva is in contact with the material modes, while Vishnu transcends them, and
the worshippers thus adopt similar qualities. When Maharaja Yuddhistira asked
the same question, Krishna famously replied that when He especially favours a
devotee, He strips him of all opulence (yasyaham anugrhnami)! When awarded
material opulence, the danger is that one could become proud, intoxicated and
forgetful of the real spiritual wealth of life.

The example of this is Vrikasura, who was informed by Narada Muni that Lord
Siva is very easily pleased. He began worshipping Siva by mutilating his own
body, but when his sacrifices yielded no reciprocation he resolved to decapitate
himself. Siva suddenly appeared and offered him any boon he desired. Vrikasura
requested that whoever’s head he would touch would smash to pieces. Siva
reluctantly benedicted him, and Vrikasura immediately chased Siva to test the
boon! Siva fled, and only when the Lord intervened as an innocent brahmacari
and duped Vrikasura into touching his own head, was he saved.

Once, when a discussion regarding the identity of the Supreme deity ensued, the
sages deputed Brighu Muni to investigate the matter. Brighu offended Brahma
mentally, Siva verbally, and Vishnu physically – but Vishnu’s incredible tolerance
highlighted His greatness, and Brighu confidently concluded that Vishnu was
indeed supreme. On another occasion, Arjuna vowed to protect the newborn
children of a brahmana, but was unable to do so. Disappointed with himself and
340 bound by his word, Arjuna resolved to end his life. Krishna, however, stopped
Arjuna and took him to the abode of Maha Vishnu. When they arrived, it came
to light that Maha Vishnu had orchestrated the entire intrigue just to receive an
audience with Krishna and Arjuna. Even Maha Vishnu yearns to see the Supreme
Personality of Godhead, Sri Krishna!

10 | M.A.D | Demons, Devotees and Divinity

Krishna continued His astonishing activities in Dwaraka, where the queens
relished beautiful pastimes with Him every day. In the ecstasy of love, the queens
would madly converse with the ocean, moon, clouds, winds, mountains and
various birds, remembering the enchanting love of their life. Krishna’s family
expanded, and later, after the Yadu dynasty would be annihilated, Vajranabha
(the son of Aniruddha and Rocana) would remain one of the few survivors.

Canto Ten concludes: “By regularly hearing, chanting and meditating on the
beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being
will attain the divine kingdom of the Lord, where the inviolable power of death
holds no sway.”

Atheism
“Life is without purpose for one who remains ignorant of his most well-wishing
benefactor and thus fails to worship Him. Such a person’s breathing is no
better than the breathing of a blacksmith’s bellows. The gift of human life is a
fortunate opportunity for the conditioned soul, but by turning away from his
Lord, the living being commits spiritual suicide.

In the words of Sri Isopanisad (3): “The killer of the soul, whoever he may be,
must enter into the planets known as the worlds of the faithless, full of darkness
and ignorance.” Asuryah means “to be obtained by demons,” and demons are
persons who have no devotion for the Supreme Lord, Vishnu. This definition is
stated in the Agni Purana: “There are two kinds of created beings in this world,
godly and demoniac. Those dedicated to the devotional service of Lord Vishnu
are godly, and those opposed to such service are demoniac.”” (SB 10.87.17)

The final section of Canto Ten depicts a spectrum of personalities. On one hand
we find inimical demons looking for the ideal moment to destroy Krishna and
establish their supremacy. On the other extreme we find selfless devotees who
lose thought of their own existence while meditating on how to please Krishna.
The Chaitanya-Charitamrita compares Krishna to the sun and maya to darkness.
Where there is Krishna, and genuine consciousness of Him, there cannot be
maya, just as the presence of sun immediately dissipates the darkness. Thus,
where the sun of Krishna is blocked out, atheism will surely prevail, and the
darkness of quarrel, hypocrisy and materialism will cover the world.

Atheism manifests in a variety of shapes and sizes:

Default Atheists – those who disbelieve even though they have never really
thought about it. The big questions don’t resonate with them, and blindly
accepting atheistic theories of life justifies their lethargy in exploration. For such
people, ignorance is bliss.
341
Philosophical Atheists - those who profess that belief in God is intellectually
 immature and philosophically naive. Although they themselves lack empirical
back-up, they present their explanations, elaborately worded and stylishly
packaged, as the rational alternative.

Emotional Atheists – those whose disbelief is driven by disenchantment.

Disgusted with hypocrisy, malpractice and materialism in the name of religion,
they turn away. There are also people who experience suffering, trauma and
personal challenges, unable to understand why a loving God would be so absent-
minded and aloof. Feeling letdown, they emotionally disconnect.

Covered Atheists – those who assert that, though temporarily deluded, we are
all ultimately God, part of the spiritual oneness and universal consciousness.
Though they present themselves in theological garb, this existential position
removes the distinction and relationship between human and Supreme, and
thus veers towards godlessness.

Statistical polls suggest that just over 30% of UK residents are self-proclaimed
atheists. In terms of the above categories, it’s not quite clear what the breakdown
would be. It’s quite likely, however, that the largest number of atheists may well
come from an entirely different category. Maybe a good portion of the 70% of
‘believers’ could also be atheists:

Psychological Atheists – those who profess to believe in God, but repeatedly

demonstrate their inability to consciously live in His presence. They may
dress spiritual, talk spiritual, and act spiritual, yet simultaneously maintain an
egocentric mind-set. For such persons, God is in the picture, but they are the
stars of the show. It sounds crazy, but we can end up using God in our attempt to
usurp His position!

The Mood of the Spiritual World

Srila Bhaktisiddhanta Saraswati often told his disciples – “Don’t try and see
God, but act in such a way that God will want to see you.” It is the devotees’
devotional disposition, sincerity and purity of consciousness that attracts divine
attention and invokes the company of God.

Mindful – the Lord’s devotees are fixed in spontaneous remembrance of Him.

While going about their daily duties and fulfilling their worldly responsibilities,
their minds are completely fixed on Krishna. While the practitioner devotee
forces himself to be mindful of Krishna, the pure devotee can’t get Krishna out of
his mind. Indeed, Krishna declares: “The devotees are always in My heart, and I
am always in the hearts of the devotees. The devotee does not know anything
beyond Me, and I also cannot forget the devotee.” (SB 9.4.68)

Useful – Srila Prabhupada repeatedly translated bhakti as ‘devotional service.’ He

continually emphasised that it’s not simply an emotion or feeling, but a tangible
exchange. We therefore find that the most intimate devotees are ready to
sacrifice anything and go to incredible lengths to serve and please the Lord. They
serve with no expectation of gain or personal benefit. The Srimad-Bhagavatam
342
summarises the two main qualities contained within the pure devotional
attitude: “The supreme occupation [dharma] for all humanity is that by which
men can attain to loving devotional service unto the transcendent Lord. Such
devotional service must be unmotivated and uninterrupted to completely satisfy

10 | M.A.D | Demons, Devotees and Divinity

the self.” (SB 1.2.6)

Faithful – Krishna declares in the Bhagavad-gita that He reciprocates with

devotees according to their faith and surrender. He doesn’t force Himself into
anyone’s life, but when they show the desire to connect with Him, He becomes
enthusiastically active. The devotees thus gain incredible faith in Krishna. They
experience the sweet protection and mercy of Krishna time and time again,
and thus are able to fully place themselves under His jurisdiction without any
reservation. They know that if they simply serve Krishna and take shelter of Him,
they will achieve everything in life: “Sraddha is confident, firm faith that by
rendering transcendental loving service to Krishna one automatically performs
all subsidiary activities. Such faith is favourable to the discharge of devotional
service.” (CC Madhya 22.63)

Joyful – when our loving propensity is fully invested in Krishna without any
diversion or adulteration, then one is established in boundless spiritual joy.
Everything that grabs the attention of conditioned souls becomes insignificant
to a pure devotee. Prabhodananda Saraswati explains: “For a devotee, the
pleasure of merging into the existence of Brahman is considered hellish.
Similarly, he considers promotion to heavenly planets just another kind of
phantasmagoria. The yogis meditate for sense control, but for the devotee
the senses appear like serpents with broken teeth. The whole material world
appears joyful for a devotee, and even great personalities like Lord Brahma
and Lord Indra are considered no better than insects. Such is the position of
a devotee who has received but a small glance of the mercy of Sri Chaitanya
Mahaprabhu. Unto this most magnanimous personality I offer my respectful
obeisances.” (Chaitanya Chandramrita 5)

Merciful – the natural effect of such happiness is the desire to want to share it
with others. Thus, devotees are always finding ingenious ways and means to
bring others into contact with Krishna. In fact, the most confidential servants
of Srimati Radharani, the manjaris, come to this world as eminent preachers
to guide the conditioned souls back to their original home. Prahlada Maharaja
sums up the mood of such a preacher: “My dear Lord Nrsinghadeva, I see that
there are many saintly persons indeed, but they are interested only in their own
deliverance. Not caring for the big cities and towns, they go to the Himalayas or
the forest to meditate with vows of silence. They are not interested in delivering
others. As for me, however, I do not wish to be liberated alone, leaving aside all
these poor fools and rascals. I know that without Krishna consciousness, without
taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring
them back to shelter at Your lotus feet.” (SB 7.9.44)

343
344
 345
10 | M.A.D | Demons, Devotees and Divinity
 11
CANTO

Srimad-Bhagavatam contains comprehensive

knowledge of bhakta, bhakti and bhagavan – this
is the sum total of all spiritual wisdom. In Canto
Eleven, we find the compelling exposition from the
Nava-yogendras (nine sons of Rishabhadeva), as well
as a comprehensive philosophical presentation in
the Uddhava-gita. In answer to his request, Krishna
instructed Uddhava in the finer details of spiritual
practice. Having performed His beautiful pastimes
and established the theology of sanatana-dharma,
Krishna decided to leave the world. Foreseeing
that the Yadu dynasty would become dangerously
influential after His departure, Krishna first arranged
an incredible self-annihilation of His family in a
drunken brawl.

S .U.M
346
“We cannot live for a moment without being questioned or
without giving answers. Because the Srimad-Bhagavatam deals
with questions and answers that are related to Krishna, we can
derive the highest satisfaction only by reading and hearing
this transcendental literature. One should learn the Srimad-
Bhagavatam and make an all-around solution to all problems
pertaining to social, political or religious matters. Srimad-
Bhagavatam and Krishna are the sum total of all things.”

- Srila Prabhupada, Srimad-Bhagavatam 1.2.5

S Sage’s teachings (1-6)

U Uddhava-gita (7-29)
M Mausala-lila (30-31)

347
 S – Sage’s Teachings (1-6)
When Krishna’s father, Vasudeva, enquired from Narada Muni about pure
devotional service, the itinerant sage narrated the great teachings of the Nava-
yogendras to Maharaja Nimi. Each of the nine sages expounded on a particular
topic relating to the subjects of bhakta, bhakti and bhagavan.

Yadu’s Cursed 1

After describing Krishna’s beautiful life, Sukadeva Goswami ended Canto Ten by
detailing the events that led to the fratricidal war between the Pandavas and the
Kauravas. In this fierce duel at Kuruksetra the burden of demoniac dynasties was
removed. Krishna then planned to remove His own family from the world, and
Sukadeva Goswami described that history.

Once, eminent sages successfully concluded a sacrifice in the home of the Yadus.
In childish antic, the younger members of the clan brought Samba, the son of
Jambavati, before them, dressed as a pregnant mother. Jokingly, they enquired
from the sages whether the child would be a boy or girl. Angered by their
mockery, the sages cursed Samba to give birth to a club that would destroy the
entire Yadu clan. When they uncovered Samba’s belly, to their astonishment, an
iron club had indeed mystically appeared!

When Ugrasena heard about this calamitous incident, he ordered that the club
be ground down and thrown into the ocean. A lump of that iron was swallowed
by a fish, while the other bits of iron washed onto the shore and grew into a
grove of canes. The iron in the fish would later become an arrow which would
pierce Krishna, while the canes would become destructive weapons used by the
Yadus to kill each other. This was the beginning of the end for the Yadu dynasty,
all orchestrated by Krishna’s sweet will.35

Sages’ Teachings 2, 3, 4, 5

Sukadeva Goswami explained how Narada Muni remained in Dwaraka, happily

observing Krishna’s astonishing activities in each palace. One day, Vasudeva
hosted Narada Muni at his home and enquired about the process of bhakti.
In answer, Narada related a conversation between the Nava-yogendras and
Maharaja Nimi, in which each of the sages explained different aspects of
theology and practice.

Devotional Service (Kavi): By adopting the path of bhagavata-dharma and

dovetailing one’s natural propensities, one can be freed from all fear and illusion,
become established in love of Godhead, experience ecstatic symptoms, and
directly perceive the presence of Krishna everywhere.

Devotees (Havi): There are three broad levels of devotee – beginners (kanistha),
intermediates (madhyama) and advanced (uttama). Each one has their own
characteristics, but the purity of the topmost devotee, who sees everything in
348
35 This narration concerning Krishna’s disappearance and the annihilation of the Yadu dynasty,
continues in Canto Eleven, Chapter 6.
 connection with Krishna and His service, captures the Lord’s attention.

Material Nature (Antariksa): Through the external energy, the Lord arranges
intricate facilities for conditioned souls to enjoy separately from Him. Material
universes and temporary bodies are perpetually being created to allow them to
play out their desires.

Relationships (Prabuddha): Being frustrated by the self-destructive habits of

sense gratification, one should approach a guru to find the way out. By satisfying
the guru, serving the Lord under his direction, and making genuine friendship
with the devotees, one makes rapid spiritual progress.

Supersoul (Pippalayana): Though completely independent and aloof, the

Supreme Lord compassionately enters the body of every living entity as the
Supersoul. When our impure desires are dislodged, one gains a direct perception
of the soul and Supersoul residing within the heart.

Karma-yoga (Avirhotra): Vedic literatures ingeniously help one become

detached from materialistic endeavours by prescribing fruitive religious
activities. This should lead one to worshipping the Supreme Lord directly,
particularly in the form of the deity.

Avataras (Drumila): The Lord manifests the various guna-avataras (Brahma,

Vishnu, Siva) to oversee creation, maintenance and annihilation. The Lord also
appeared as Nara-Narayana Rishis, as well as various other partial and pastime
incarnations, to save devotees and annihilate demons.

Non-devotees (Chamasa): Living entities who neglect to worship the Lord

or intentionally disrespect Him will enter hellish existence. There are others
whose worship of the Lord is mixed with fruitive intention – they accrue karmic
reactions for their activities and remain entangled in material existence.

Yuga-avataras (Karabhajana): In every age, the Lord appears with various

characteristics and offers the means of elevation (yuga-dharma). In Kali-yuga
the Lord advents as Sri Chaitanya Mahaprabhu and propagates the chanting of
the holy name. Although the most degraded age, Kali-yuga is simultaneously
worshipped for the unique spiritual opportunity it offers.

Yadus Travel to Prabhasa 6

Sukadeva Goswami then returned to the topic of the Yadu dynasty and their
departure from the world.

When Lord Brahma and the demigods arrived in Dwaraka, they offered choice
prayers to the Supreme Lord Krishna. They had requested the Lord to descend,
and now He had successfully restored spiritual sanity in the world, they invited
Him to return to His own transcendent abode. Before personally leaving the
world, however, Krishna was adamant on completely withdrawing the Yadu
dynasty.
350
When a series of unfavourable omens were observed in Dwaraka, Krishna
reminded the Yadu leaders of the brahmanas’ curse. The Lord convinced them
to visit Prabhasa tirtha and perform a sacrifice to save themselves. Hearing
Krishna instruct the Yadus in this way, Uddhava could understand that the Lord

11 | S.U.M | Sage’s Teachings

was also preparing to depart the world. Uddhava couldn’t bear the prospect of
separation, and begged Krishna to take him as well.

Pure Bhakti
“According to Srila Sridhara Swami, the essence of a pure devotee’s
qualifications is given in this verse. A pure devotee is one who has attracted the
Lord by his love so that the Lord cannot give up the devotee’s heart. According
to Srila Jiva Goswami, the word saksat in this verse indicates that a pure devotee
has realised knowledge of the Supreme Personality of Godhead, having given
his heart to the Supreme Lord, Krishna, who is all-attractive in six opulences,
including beauty.” (SB 11.2.55)

In this section, Sri Havi’s teachings highlight the qualities of the bhagavata-
pradhana, or most exalted Vaisnava. This purity of devotion is what the Srimad-
Bhagavatam repeatedly describes in practically every narration. The stories,
prayers and philosophical exchanges all stress this purity above and beyond any
other consideration.

Reflect for a moment upon the people you admire most in your life, and then
ask yourself why you have such appreciation for them. In practically all cases it
will be something about their character, qualities, personality and pure heart
that captures your imagination. We rarely feel emotionally moved by people
because of their external abilities and practical accomplishments. We are more
concerned about who they are rather than what they have achieved. It is that
internal quality which is attractive. Krishna highlights this point in the Bhagavad-
gita when He states: “If one offers Me with love and devotion a leaf, a flower, fruit
or water, I will accept it.” (BG 9.26). It is not so much about what we give, but the
mood with which we offer it.

Defining Suddha-Bhakti

The Goswamis of Vrindavana were deputed with the task of documenting the
theology, practice and perfection of bhakti. To this end, Rupa Goswami wrote an
entire treatise to summarise the subject matter, and entitled the book ‘Bhakti-
rasamrita Sindhu,’ which literally means ‘The nectarean ocean of devotional
service.’ The entire book is based upon a very famous verse which clearly defines
what pure devotional service is:

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

“When first-class devotional service develops, one must be devoid of all material
desires, knowledge obtained by monistic philosophy, and fruitive action. The 351
devotee must constantly serve Krishna favourably, as Krishna desires.” (BrS 1.1.11)
 This verse has been analysed by the acaryas in a variety of ways in order to give
us a clear understanding and application for our own lives. There are six main
qualities described in this verse - three of them are considered svarupa-laksana,
or primary (essential) qualities, while the other three are considered tatastha-
laksana, or secondary (marginal) qualities. The svarupa-laksana define the
inherent nature of bhakti. The tatastha-laksana are those characteristics which
are often observed in pure devotional service but not an inherent part of.

Essential Qualities (svarupa-laksana)

1) Krsna (Krishna)

Pure devotional service is directed towards Krishna. Srila Prabhupada clarifies

the point further when he explains that ”Krishna” includes Krishna, the Supreme
Personality of Godhead, but also the various expansions of Krishna, the
paraphernalia of Krishna and the pure devotees of Krishna. The acaryas further
comment that pure devotional service is rendered to the personality of God,
Bhagavan, and not Brahman (impersonal energy) or Paramatma (in-dwelling
Supersoul).

2) Anusilanam (cultivation)

Pure devotional service is active. Bhakti is not simply about stillness and
contemplation but encompasses bodily, mental and verbal activities dedicated
to God. The philosophy outlined in the bhakti scriptures is meant to be applied to
daily life. Concentrated spiritual practices like reading and chanting (sadhana),
adherence to lifestyle rules and regulations (sadacara), practical devotional
service (seva), and connecting one’s daily duties to Krishna are the various forms
of cultivation.

3) Anukulyena (favourable)

Pure devotional service is executed in a favourable mood. The attitude of the

devotee should be one of affection, and Krishna should gain pleasure from the
activity. When these two conditions are met, one’s devotion is anukulyena.

Marginal Qualities (tatastha-laksana)

1) Anyabhilasita-sunyam (devoid of desires)

Pure devotional service is not done with any extraneous desire in mind. In other
words, there are no selfish motivations or personal agendas. This is not to say
that a pure devotee has no desires, because love is full of desire. That desire,
however, is a purely spiritual one. Occasionally, a pure devotee may express a
desire that seems self-orientated – for example, when one is in a dangerous
situation they may desire self-preservation. Since such superficial desires are
temporary and not an integral part of one’s being they are not considered to
weaken one’s devotion.

352 2) Jnana (impersonal / dry speculation)

Pure devotional service harbours no aspirations for useless, speculative
knowledge, or the prospect of impersonal liberation. Devotees do pursue
knowledge, but study the bhakti-sastra (devotional scriptures) with the sole

11 | S.U.M | Sage’s Teachings

aspiration to deepen their devotion.

3) Karma (ritualistic / fruitive activities)

Pure devotional service is not dependent on material, pious actions, and

ritualistic observances that lead to improved material situations. When one
begins to think that their bhakti needs to be fortified by such things, the purity
of devotion becomes compromised.

Happiness of Service

In Bhakti-rasamrita Sindhu, Rupa Goswami establishes the happiness derived

from bhakti as something unparalleled: “If multiplied billions of times, the
transcendental pleasure derived from impersonal Brahman realisation
still could not compare to even an atomic portion of the ocean of bhakti, or
transcendental service.” (BRS 1.1.38)

As we journey through the scriptures, we’ll find different types of happiness

(ananda) outlined, each one higher than the other.

Jadananda (happiness of dull matter): This happiness, derived from the mind
and senses, is of the lowest quality, but nevertheless the most sought after in the
material world. Such happiness will ultimately bring frustration since it is limited,
temporary and riddled with dualities. Krishna therefore declares: “An intelligent
person does not take part in the sources of misery, which are due to contact
with the material senses. O son of Kunti, such pleasures have a beginning and
an end, and so the wise man does not delight in them.” (BG 5.22)

Brahmananda (happiness of Brahman): This happiness, derived from realisation

of the impersonal energy of Brahman, is of a higher quality than the material.
There is a sense of relief, since one has now escaped the duality of the material
world. Despite this, the soul naturally searches for more, since heartfelt spiritual
expression and loving interaction is lacking in the impersonal realm.

Premananda (happiness of pure love): This happiness, derived from loving

relationships with the Supreme Person and His devotees, is the epitome of
experience. The Srimad-Bhagavatam explains how a person in prema, love of
Godhead, starts manifesting a variety of incredible symptoms: “As his heart melts
with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings
and dances like a madman, for he is indifferent to public opinion.” (SB 11.2.40)

Interestingly, the Vaisnava acaryas talk about another type of happiness:

Sevananda (happiness of service): The uncommon symptoms of happiness in

pure love are rarely obtained, but some devotees even distance those symptoms
because it interrupts their devotional service. If premananda interrupts their
seva, they prefer to relinquish it, since the happiness of service is the goal of their 353
life. Srila Prabhupada cites the example of Daruka: “When he was engaged in
 such service, he was filled with ecstatic love, and the symptoms of ecstatic love
became manifest in his body. But Daruka was so serious about his service that
he checked all of these manifestations of ecstatic love and considered them
hindrances to his engagement.” (NOD Chapter 37)

354
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11 | S.U.M | Sage’s Teachings
 U – Uddhava-gita (7-29)
In response to Uddhava’s heartfelt request, Krishna advised him to embrace
renunciation and prepare to leave this world. Seeking guidance on how to best
do this, Krishna began his explanations on a variety of topics, focusing in on the
glory of pure devotional service. Particularly interesting passages include the
instructions of the twenty-four gurus, the Bhiksu-gita and the Aila-gita. There
is also an exposition on Varnasrama-dharma, as well as an explanation of the
various constituents of material nature. These profound teachings are famed as
the Uddhava-gita.

Twenty-Four Gurus 7, 8, 9

Sukadeva Goswami continued narrating the conversation between Krishna and

Uddhava.

Krishna confirmed He was indeed leaving the world. He urged Uddhava to

embrace sannyasa and plan his departure too, since Kali-yuga would soon
begin. Uddhava, feeling himself lowly and unqualified, requested an injection of
transcendental knowledge to awaken his natural detachment.

Krishna first explained how an intelligent person can observe the world around
them and decipher powerful lessons to elevate their consciousness. To illustrate
this, He narrated the story of an avadhuta brahmana who was wandering
carefree in deep spiritual ecstasy. When Maharaja Yadu questioned him on how
he attained such an enlightened state, the brahmana replied by delineating the
24 gurus through whom he received profound spiritual instruction. Some key
lessons from these gurus are below (not an exhaustive analysis):

• Earth: One should remain undisturbed by aggressors and instead be

absorbed in selfless service to others.
• Air: Though surrounded by material objects, and situated within a material
body, one must learn to remain aloof and untouched.
• Sky: The individual soul and Supersoul never mix with anything nor can be
divided by anything.
• Water: Saintly persons are purifying and pleasing, constantly travelling and
enlightening others with the beautiful sound of their words.
• Fire: One should absorb things and yet remain untained by them – saintly
persons, for example, can incinerate the karmic reactions of their followers
and remain unaffected.
• Moon: Apparent changes in the body do not affect the soul, which remains
constant and unchanged.
• Sun: One should accept material objects and then utilise them at the
appropriate time, remaining unsullied in the process.
• Pigeon: One must be careful of excessive affection and attachment, which
356 inevitably causes suffering.
• Python: One should avoid excessive endeavours for material preservation,
 and instead remain focused on one’s real spiritual self-interest.
• Ocean: Regardless of success or failure, prosperity or struggle, one must
remain steady and serene.
• Moth: One must not fall prey to the allurement of sense objects, of which
attraction to the opposite sex is foremost.
• Honeybee: One must guard against greed and over-consumption, only
accepting what is required for his daily maintenance.
• Elephant: One should carefully avoid exploiting and enjoying the opposite
sex, lest they create more complexities for themselves.
• Honey Thief: If one acquires wealth and greedily stores it, he will inevitably
be plundered.
• Deer: Saintly renunciates should avoid mundane entertainment in the form
of singing, dance or music.
• Fish: Failing to control the urges of the tongue will likely cause one’s spiritual
downfall.
• Pingala: Having unsuccessfully tried to enjoy the material world, one
should develop a detachment from the illusory pursuits of material family,
friendship and love.
• Kurara Bird: By renouncing attachment and possessiveness, one
experiences spiritual happiness.
• Child: One who gives up concerns of home, children and reputation can
wander freely without any anxiety.
• Young Girl and Bracelets: When people live communally there is inevitably
conflict, disagreement and frivolous conversation.
• Arrow Maker: Through yoga practice one must steady the mind and focus it
on the Supreme Lord without deviation.
• Snake: One should avoid making complicated practical arrangements, and
rather accept a simple lifestyle for maintenance of the body.
• Spider: The Lord utilises His energies to create the cosmic manifestation,
which eventually reenters within Himself again.
• Wasp: Whatever one constantly meditates on, that he will surely become.

Entanglement, Liberation and Pure Love 10, 11, 12

Sukadeva Goswami continued narrating the instructions of Krishna to Uddhava.

All forms of material enjoyment, even to the point of heavenly pleasures, are
limited, temporary and full of duality. In the futile pursuance of such experiences,
one degrades himself more and more. The entangled spirit soul begins the
journey ‘back to purity’ after receiving transcendental knowledge from a spiritual
master. By cultivating the mood and qualities of a true disciple, following
transcendental instructions and engaging one’s propensities within the
Varnasrama system, one gains release from material entanglement.

358 Like two birds in a tree, the Lord and living entity reside within the body. The
Lord is eternally liberated, sitting as an observer, while the conditioned soul
perpetually tries to enjoy the fruits of the tree. When the soul is awakened to
real knowledge he becomes liberated, and even though residing within the
body, becomes completely detached from the enjoying spirit, never considering

11 | S.U.M | Uddhava-gita
himself the ‘doer.’

The ultimate purpose of material detachment and Vedic study is to usher one
into a loving relationship with the Lord. Such connection with the Lord, and the
subsequent practice of devotional activities, causes numerous saintly qualities
to manifest in one’s character. The most essential quality is surrender to Krishna,
since it triggers all subsequent qualities to automatically appear.

In conclusion, Krishna glorified the Vrindavana gopis, whose standard of love is

beyond compare. Their deep attachment meant that every moment was spent in
consciousness of Krishna. More important than gaining volumes of knowledge,
Krishna explained, is to follow in their footsteps and develop a similar intensity of
surrender and devotion.

Topmost Yoga System 13, 14, 15, 16

Krishna stressed the necessity of developing the mode of goodness (sattva) in

one’s mindset, lifestyle and habits, and then eventually transcending it through
devotion. Fascinated, Uddhava asked the Lord to repeat the instructions He had
previously imparted regarding this.

Once, when Brahma was questioned by his sons, headed by Sanaka, about
overcoming desires for sense gratification, the engineer of the universe felt
incapable of answering and turned to the Lord for assistance. Appearing in the
form of a swan (Hamsa-avatara), the Lord explained the nature of the mind. Not
only is the mind drawn towards sense objects, but sense objects enter within the
mind. Only by fixing the mind on the Lord, can one escape its devious influence.
When we see the material energy independently of Krishna, it is likened to a
dream state. For such persons, whether in wakefulness, sleep or deep sleep, all
three are illusory since their grasp of reality is fundamentally flawed.

Krishna reassured Uddhava that even if one is unable to give up sense

gratification, the power of devotional service will eventually elevate them to the
perfectional stage. With a vigilant eye, one should guard against the temptations
of sense gratification, and learn to practise with the heart. When Uddhava
desired clarification on which yoga system is most evolved, Krishna described the
various mystic perfections (eight primary and ten secondary) and the processes
to obtain them. The Lord then emphasised that practice of devotional service
(bhakti-yoga) bears all these fruits, and most importantly connects one to the
Supreme Person in a very intimate way. The Lord becomes conquered by pure
devotion.

Just as Krishna described His opulences to Arjuna in the Bhagavad-gita, Krishna

explained to Uddhava how He is the essence of everything found in the world.

Varnasrama 17, 18
359
Satya-yuga was populated with one class of spotless individuals, known as
 hamsa, but after the cosmic cycle entered Treta-yuga, the system of Varnasrama
was introduced. Each division of occupation (varna) and order of life (asrama)
has its unique role and responsibility, and specific character traits which identify
it. In summary, Krishna concluded: “The main religious duties of a sannyasi
are equanimity and nonviolence, whereas for the vanaprastha austerity and
philosophical understanding of the difference between the body and soul are
prominent. The main duties of a householder are to give shelter to all living
entities and perform sacrifices, and the brahmacari is mainly engaged in serving
the spiritual master.”

Beyond all such divisions is the paramahamsa, who has purified the heart and is
intimately connected with the Lord.

Knowledge to Bhakti 19, 20, 21

Transcendental knowledge of the Lord should translate into an awakening of

pure bhakti. All regulations, duties and recommendations of sastra are meant
to bring one to this spontaneous devotion. After Uddhava asked a range of
wonderful questions, Krishna, amongst other things, described the character of
a self-realised soul and the deeper meaning of being tolerant, charitable, austere,
heroic and truthful. He explained the real substance of happiness in life and who
is actually a genuine friend.

Though unalloyed bhakti is the ultimate goal, scriptures may promote various
practices of study, austerity and fruitive work in a bid to gradually elevate the
religious practitioner to a higher level of purity. Human birth on the earthly
planets is the most wondrous gift, since it affords the soul the best opportunity
to perfect life and escape material entanglement. Thus, by good fortune, if one
begins the path of bhakti and attains the platform of pure devotion, relative
considerations of purity and impurity no longer affect them. Such persons
transcend good and bad karma.

Understanding Material Nature 22, 24, 25

Material nature (prakrti), which is constituted of different material elements, is

impregnated by the glance of the Supreme (purusa). These material elements
are analysed and quantified by different philosophers in different ways, since
various elements evolve from each other and are closely related.

When the living entity harbours material desires, he becomes entangled in

the cycle of samsara, entering various gross bodies according to the different
modes of material nature. The mind accompanies the soul through its material
sojourn. A wise person disassociates himself from material nature, which is
full of frustration, and thus remains on the safe, spiritual platform. The Avanti
brahmana is a prime example (narrated in next section).

Sankhya philosophy delineates the evolution of various material elements.

After they are manifested, secondary creation is overseen by Brahma, who is
born upon a lotus stem. Various planetary realms are created for living entities
360
possessing different karmic configurations. The philosophy of sankhya is
ultimately aimed at helping one develop a sense of detachment, seeing that
material nature is real, but temporary. All elements eventually merge back into
each other, and then ultimately into the body of the Lord.

11 | S.U.M | Uddhava-gita
The modes of nature, each with their unique characteristics, pervade every
aspect of the material reality. When a particular mode defeats the others, there
are clear, observable symptoms. Krishna goes on to describe the activities,
knowledge, environment, approach to work, faith, food, happiness and final
destination of those in different modes. The ultimate way to transcend such
material influence is through the practice of devotional service.

Avanti Brahmana and Bhiksu-Gita 23

Krishna narrated the story of a brahmana from Avanti who was plagued by
greed and miserliness, and later found himself being exploited by his very own
family members. Aside from them, his wealth was snatched away by thieves,
governments, time and ultimately the will of providence. In that dire condition,
stripped of everything, left poverty-stricken and alone, a deep feeling of
renunciation developed within him.

In an outpouring of spiritual realisation, he described the evils that arise with the
acquisition of wealth; one loses their character and their relationships, spiralling
into more and more misery. He concluded that the time had come to embrace
detachment, and thus entered the sannyasa order of life. Begging from door to
door, he was often verbally and physically attacked by ignorant persons unaware
of his spiritual calibre. The Avanti brahmana, however, was completely fixed. In
one celebrated verse, he described how the mind is the cause of all distress, and
in another famous verse, known as the ‘sannyasa-mantra,’ he described how one
can cross the insurmountable ocean of the material world through unbreakable
determination in devotional service.

Pururava – Aila-Gita 26

Krishna recounted the history of Emperor Pururava, also known as Aila, who
was attracted by the heavenly damsel, Urvasi.36 After marrying her and later
being separated, he was devastated, but eventually developed a deep spirit of
renunciation.

He expressed his innermost feelings in a song known as the Aila-gita:

Absorbed in sense gratification, one becomes oblivious to the passing of time,
neglecting the real purpose of life. Of material pleasures, sexual attraction is
overwhelmingly strong, able to trap even the most powerful personalities in
a web of illusion. Lust is ever-demanding and never satiated, and only one
awakened by spiritual knowledge can break free. Though the body is temporary
machinery, it’s packaged in such a way as to attract the mind. Thus, one must
be constantly vigilant, avoid material enjoyers, and instead find the saintly souls
who can cut such dangerous attachments of the mind with their sharpened
words of wisdom.
361
36 Described in Canto Nine, Chapter 14
 Freed from his material illusion, the Emperor attained perfect realisation of the
Supreme Lord.

Deity Worship and Bhakti-Yoga 27, 28, 29

Uddhava requested Krishna to detail the process of deity worship. In response,

Krishna first explained the different ways in which the deity can appear. The
worshipper (pujari) must be clean, chant appropriate mantras, use the best
paraphernalia possible, recite the holy name, and most of all, offer the worship
with genuine devotion.

Uddhava was confused: “The material body is dull, while the spirit soul is full of
knowledge, so who actually experiences material existence?” Krishna explained
that when the soul falsely identifies with the body, this material consciousness
manifests, although it is actually like a dream state. Jnana-yoga assists one in
distinguishing the spiritual from the material, the eternal from the temporary,
and true happiness from fleeting sense enjoyment. Such clarity is required to
remain steady and focused on the journey to purity. Krishna then described
the yoga practice, which can afford one psychophysical benefits and mystic
perfections.

After hearing these descriptions, Uddhava requested Krishna to give a conclusive

answer on the most effective means of perfection. Krishna again highlighted the
supremacy of bhakti-yoga: “Always remembering Me, one should perform all his
duties for Me without becoming impetuous. With mind and intelligence offered
to Me, one should fix his mind in attraction to My devotional service.” He went on
to describe the activities and consciousness of a bhakti-yogi.

Krishna then instructed Uddhava to renounce the world and travel to

Badarikasrama. The thought of separation overwhelmed Uddhava, who was in
tears, but he installed the Lord within his heart and dutifully departed.

Uddhava-Gita
“The word sampatitam indicates that the falldown of the living entity is
complete. In other words, he cannot get up again. Sri Uddhava therefore
appeals to the Lord to be kind to these poor fallen souls, humbly represented
by his own self. If one receives the Lord’s mercy, then even without any further
qualification one can go back home, back to Godhead; and without the mercy
of Lord Krishna, the most learned, austere, powerful, wealthy or beautiful
man will be pathetically crushed by the material world’s machinery of illusion.
The Supreme Personality of Godhead, as described here, is mahanubhava, or
the greatest, most powerful and most merciful personality, whose influence
extends everywhere. The Lord’s mercy is manifest in the form of His nectarean
instructions such as Bhagavad-gita and the Uddhava-gita, being spoken here.”
(11.19.10)

The Uddhava-gita is an expansion of the Bhagavad-gita. Srila Prabhupada

362 explains: “Undoubtedly, the Bhagavad-gita was spoken by the Lord on the
Battlefield of Kuruksetra just to encourage Arjuna to fight, and yet to complete
the transcendental knowledge of Bhagavad-gita, the Lord instructed Uddhava.
The Lord wanted Uddhava to fulfill His mission and disseminate knowledge
which He had not spoken even in Bhagavad-gita.” (SB 3.4.32)

11 | S.U.M | Uddhava-gita
Before and After the Uddhava-Gita

The events preceeding the Uddhava-gita and the subsequent history

involving Maitreya and Vidura, are described in several sections of the Srimad-
Bhagavatam.

After the demigods profusely thanked Krishna for fulfilling His mission on earth,
they invited Him to depart. First, Krishna arranged for the Yadu dynasty to be
cursed, knowing that only by His arrangement could they be removed from
the world. When Uddhava, Krishna’s cousin and dear associate, understood
these plans, he requested to depart the world with his Lord. Krishna, however,
encouraged Uddhava to prepare for sannyasa, and instructed him in
transcendental knowledge (Uddhava-gita). the longest philosophical section in
the entire Srimad-Bhagavatam.

During His 125 years on Earth, Krishna visited Vrindavana, Mathura, Dwaraka,
Hastinapura, other planetary systems, and even Maha Vaikunthaloka. The Lord
had not, however, visited Badarikasrama where Nara-Narayana Rishis and the
sages were eagerly waiting for Him. Thus, after imparting the knowledge, Krishna
instructed Uddhava to travel to Badarikasrama and share the wisdom with them.
Uddhava honoured Krishna’s wish, and travelled to the North.

While Uddhava was en route to Badarikasrama he heard about the Lord’s journey
to Prabhasa. Turning back and following Lord Krishna from behind, he saw the
Lord alone just after the withdrawal of the Yadu dynasty. The Lord then revealed
further knowledge of Himself. It was at this time that Maitreya was present and
heard those conversations.37 After enlightening Uddhava, Krishna requested both
of them to leave; Uddhava to Badarikasrama and Maitreya to Haridwar.

On his way to Badarikasrama, Uddhava halted in Vrindavana, and on the banks

of the Yamuna he met Vidura. Their conversation (Canto Three, Chapters 1-4)
revolved around many of Krishna’s pastimes. Vidura was hungry to know more
about Krishna’s final instructions, and Uddhava thus directed him to meet
Maitreya in Haridwar, since the Rishi had heard the very same instructions.
Uddhava then continued to Badarikasrama, while Vidura and Maitreya met
in Haridwar and had an enlightening conversation (Canto Three, Chapter 5
onwards).

Essential Similarities

When we examine the Uddhava-gita and Bhagavad-gita, we clearly see that

Krishna was teaching the same essential principles in both discourses. Here are
some examples:

363
37 This is documented in SB 11.29.46
 1) Comprehensiveness of the knowledge:

Bhagavad-gita 7.2: “I shall now declare unto you in full this knowledge, both
phenomenal and numinous. This being known, nothing further shall remain for
you to know.”

Srimad-Bhagavatam 11.29.32: “When an inquisitive person comes to understand

this knowledge, he has nothing further to know. After all, one who has drunk the
most palatable nectar cannot remain thirsty.”

2) Studying the conversation:

Bhagavad-gita 18.70: “And I declare that he who studies this sacred conversation
of ours worships Me by his intelligence.”

Srimad-Bhagavatam 11.29.27-28: “He who loudly recites this supreme knowledge,

which is the most lucid and purifying, becomes purified day by day, for he
reveals Me to others with the lamp of transcendental knowledge. Anyone
who regularly listens to this knowledge with faith and attention, all the while
engaging in My pure devotional service, will never become bound by the
reactions of material work.”

3) Sharing the wisdom:

Bhagavad-gita 18.68-69: “For one who explains this supreme secret to the
devotees, pure devotional service is guaranteed, and at the end he will come
back to Me. There is no servant in this world more dear to Me than he, nor will
there ever be one more dear.”

Srimad-Bhagavatam 11.29.26: “One who liberally disseminates this knowledge

among My devotees is the bestower of the Absolute Truth, and to him I give My
very own self.”

4) Concluding words:

Bhagavad-gita 18.65-66: “Always think of Me, become My devotee, worship Me

and offer your homage unto Me. Thus you will come to Me without fail. I promise
you this because you are My very dear friend. Abandon all varieties of religion
and just surrender unto Me. I shall deliver you from all sinful reactions. Do not
fear.”

Srimad-Bhagavatam 11.29.34: “A person who gives up all fruitive activities and

offers himself entirely unto Me, eagerly desiring to render service unto Me,
achieves liberation from birth and death and is promoted to the status of
sharing My own opulences.”

5) Qualification to understand:

Bhagavad-gita 18.67: “This confidential knowledge may never be explained to

those who are not austere, or devoted, or engaged in devotional service, nor to
364 one who is envious of Me.”
Srimad-Bhagavatam 11.29.30: “You should not share this instruction with anyone
who is hypocritical, atheistic or dishonest, or with anyone who will not listen
faithfully, who is not a devotee, or who is simply not humble.”

11 | S.U.M | Uddhava-gita
6) Effect on listener:

Bhagavad-gita 18.72-73:

Krishna: “O son of Prtha, O conqueror of wealth, have you heard this with an
attentive mind? And are your ignorance and illusions now dispelled?”

Arjuna: “My dear Krishna, O infallible one, my illusion is now gone. I have
regained my memory by Your mercy. I am now firm and free from doubt and
am prepared to act according to Your instructions.”

Srimad-Bhagavatam 11.29.29 / 37:

Krishna: “My dear friend Uddhava, have you now completely understood this
transcendental knowledge? Are the confusion and lamentation that arose in
your mind now dispelled?”

Uddhava: “O unborn, primeval Lord, although I had fallen into the great
darkness of illusion, my ignorance has now been dispelled by Your merciful
association. Indeed, how can cold, darkness and fear exert their power over one
who has approached the brilliant sun?”

365
366
M – Mausala-lila (30-31)

11 | S.U.M | Mausala-lila
Having instructed Uddhava, Krishna now entered the Mausala-lila. When the
Yadus relocated to Prabhasa, they all became intoxicated and attacked each
other. Thereafter, Balarama disappeared from the world, and Krishna was shot
by Jara’s arrow. Arjuna performed the final rites, and Vajranabha and Maharaja
Pariksit were installed upon the throne. Lost without their beloved Lord, the
Pandavas prepared to leave the world.

Disappearance of Yadus 30

Maharaja Pariksit enquired about the disappearance of the Yadu dynasty and
Krishna. Thus, Sukadeva Goswami narrated the Mausala-lila.

After Uddhava left, many inauspicious omens were observed in Dwaraka. Krishna
thus advised the Yadus to depart for Prabhasa and perform a series of sacrifices
there. Upon arrival they did indeed perform the ceremonies, but the illusory
energy suddenly overcame the entire clan, they all became intoxicated, started to
quarrel, and gave up all sense of family and kinship. With weapons in hand they
indiscriminately seized the cane stalks and brutally attacked each other on the
shore of the ocean. In a mad rampage, they even confronted Balarama, causing
the transcendental brothers to enter the fratricidal chaos. The entire dynasty,
numbering 560 million, was thus dramatically annihilated in one go.

Thereafter, Balarama went to the ocean and sat in a meditative state. A great
white snake appeared from His mouth, and the serpent, Ananta Sesa, carried
Him out of the world. Following His brother’s disappearance, Krishna sat on
the ground, at which time the hunter, Jara, accidently shot His left foot with
the arrow made from the iron remnants of the cursed club. The hunter was
horrified and begged forgiveness, but Krishna reassured him that it was divine
arrangement, and He thus sent Jara to Vaikuntha.

Before leaving, Krishna informed Daruka to relay news of His disappearance

to the residents of Dwaraka, and inform them to immediately relocate to
Indraprastha. Dwaraka, He said, would soon be submerged into the ocean. With
a heavy heart, Daruka left.

Disappearance of Krishna 31

The denizens of heaven, along with various illustrious personalities, arrived to

offer their final respects to the Lord. Then, by Krishna’s mystic potency, He re-
entered His eternal abode.

In Dwaraka, Daruka, with tears in his eyes, relayed the heart-breaking news.
Feeling the acute emotions of separation, many became unconscious, while
Krishna’s parents left their bodies on the spot. Arjuna remembered the jewel-like
instructions that Krishna imparted to him, and later performed the final rites for
the members of the Yadu dynasty. During this time, the ocean devoured the land
of Dwaraka-puri, and only the Lord’s personal residence remained intact. 367
Arjuna transported the Dwaraka residents to Indraprastha, where Vajranabha
was installed upon the throne. The remaining Pandavas, headed by Maharaja
Yuddhistira, installed Maharaja Pariksit upon the throne and prepared to leave

11 | S.U.M | Mausala-lila
the world.

Divine Play
“”Under no circumstances can the words of persons bewildered by the illusory
energy of the Lord deviate the intelligence of those who are completely
surrendered souls.” One who follows the Vaisnava authorities in his attempt to
understand Lord Krishna’s transcendental disappearance easily appreciates
that the Lord is the omnipotent Personality of Godhead and that His spiritual
body is identical with His eternal spiritual potency.” (11.31.13)

Krishna’s disappearance from this world is not only painful for devotees, but can
also be confusing. Having heard about the extraordinary pastimes of the Lord,
which defied all material limits, to learn that Krishna departed the world in such
a seemingly mundane way can give rise to many doubts. The commentators of
Srimad-Bhagavatam have therefore given valuable insights into the questions
surrounding this unique pastime.

Why did Krishna end His pastimes?

Krishna comes to this world to annihilate miscreants, deliver the devotees

and re-establish principles of religion. After 125 years on this planet He had
accomplished all of His tasks and had concretely built a bridge by which living
entities could go back to the spiritual world. Thus, the demigods, who had
themselves requested Krishna to appear, met the Lord and confirmed that His
task was now complete.

Why didn’t Krishna remain with His devotees on earth?

“Krishna is compared to sunshine, and maya is compared to darkness. Wherever

there is sunshine, there cannot be darkness.” (CC Madhya 22.31). While Krishna
was still present on the earth it would be impossible for Kali-yuga to fully
manifest. Indeed, the Srimad-Bhagavatam explains that when Krishna departs
from this world, knowledge (jnana) and religion (dharma) go with Him, and the
age of darkness truly begins.

But this may raise another question: “If Krishna came to establish religion, but
religion leaves when He departs, then doesn’t that defeat the objective?” The
answer is ‘no’: “This Bhagavata Purana is as brilliant as the sun, and it has
arisen just after the departure of Lord Krishna to His own abode, accompanied
by religion, knowledge, etc. Persons who have lost their vision due to the dense
darkness of ignorance in the age of Kali shall get light from this Purana.” (SB
1.3.43). Although the cosmic cycle of degradation must continue, Krishna left a
way and means to escape.

369
 Why did Krishna depart in a seemingly mundane way?

If one studies the events surrounding Krishna’s departure it is clear that they
were entirely spiritual, defying all material logic. Firstly, Krishna disappeared
because of an arrow shot to His leg. Do we have any experience of such an injury
being instantaneously fatal? Secondly, Krishna was so pleased by the hunter who
shot Him that He sent him back to Godhead. Unless someone was in complete
control, orchestrating the entire sequence of events, could they react in such a
way? Thirdly, Krishna showed on numerous occasions that He could overturn
death if He desired (e.g. bringing back the dead son of His teacher), but chose
not to in this situation.

Why did Krishna leave a body behind?

Krishna’s pastimes are multidimensional and fulfil multiple purposes. His

disappearance pastime is known as asura-mohana-lila – a pastime specifically
enacted to bemuse the atheists. For those who are stubbornly faithless, who
are determined to disbelieve in God, Krishna gives them reasons to maintain
their doubts. It’s actually an amazing exhibition of Krishna’s ingenuity to create
the possibility of atheism. Krishna designs the world and acts in such a way that
people can actually argue Him out of the equation! He deliberately leaves room
for explanations that (at least externally) seem to coherently justify an atheistic
approach to life. In other words, He doesn’t make it a completely ludicrous
proposition to not believe in Him.

There is an element of force in intellectually cornering someone. If you were

obliged to believe in something it would be difficult to simultaneously put your
heart into it. Since Krishna is ultimately interested in pure and unmotivated love,
He endows us with independence and offers an array of options.

Multidimensional Pastimes

Krishna performs pastimes in this world for a variety of reasons:

Revelation: To establish His supremacy and reveal to the world His

transcendental nature beyond the material energy.

Education: To teach the errant souls and evolve their consciousness through His
activities and words.

Attraction: To display His beautiful character and relationships so that souls

become attracted to rekindling their connection with Him.

Reciprocation: To fulfil the desires of the devotees who have given their lives to
Him and have thus conquered Him.

Rectification: To create spiritual resurgence and annihilate disturbing elements

in the world.

Recreation: To experience a variety of relationships, emotions and loving

370 pastimes for His own pleasure.
Due to the variety of reasons underpinning the Lord’s activities, it can be quite
confusing for an unfamiliar person to decipher why the Lord acts in certain ways.
If we add our own limited intelligence and material conditionings to the mix,

11 | S.U.M | Mausala-lila
then the result can be bewilderment and misunderstanding. Therefore, Vyenkata
Bhatta, when asked by Sri Chaitanya as to why the Lord and His associates act
in certain ways, replied: “I am an ordinary human being. Since my intelligence
is very limited and I am easily agitated, my mind cannot enter within the
deep ocean of the pastimes of the Lord.” (CC Madhya 9.125). Thus, one must
understand the pastimes of the Lord through the realisations and commentaries
of the acaryas, who give the context and depth to each transcendental incident.

Entering the Pastimes

Since the Srimad-Bhagavatam is full of pastimes involving the Lord and His
devotees, here are some tips that can enrich our experience while reading them:

Place: We can place ourselves in the situation and imagine we are there. What is
the mood? What are the emotions of the characters? By doing this, we bring the
pastime alive, going beyond the facts and figures and entering into the deeper
mysteries of the events unfolding.

Probe: When hearing the pastimes of the Lord we can probe further to grasp
the finer details and hidden perspectives. The commentators on Srimad-
Bhagavatam have given a wealth of literature which offers additional valuable
insights. The assault of sustained contemplation helps embed the events into a
deeper space within our consciousness.

Pray: Whilst hearing the pastimes we can pray that the Lord reveals to us the
lessons that are particularly pertinent for our life. We can also pray for the
qualities or devotional sentiments that various characters exhibit.

Practice: Pastimes are often didactic and have very practical lessons for
us to learn from them. We can extract these timeless tips and then deeply
contemplate how to apply and practice them in our life. When we successfully
do this, we gain appreciation for the relevance and power of the knowledge, we
attract mercy and grace for our sincerity of purpose, and we feel more tangibly
connected with Krishna, the source of that ever-fresh knowledge.

Publicise: When we discuss what we have read, realised, and applied in our life,
then the knowledge becomes even more engrained in the depths of one’s heart
and consciousness. Publicly discussing with others is a powerful way of edifying
and deepening one’s understanding of the Lord.

371
372
 373
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 12
CANTO

Many words could be used to describe the age

of Kali: deterioration, darkness, degradation and
depression. Eventually, the situation will become
so acute that the Supreme Lord will appear as
Kalki to clear out irreligion and re-establish Satya-
yuga. Despite these dreadful conditions, Kali-
yuga has one outstanding quality. In this age,
anyone who dedicates themselves to chanting
the holy names of the Lord can transcend all
negative influences and reawaken their God
consciousness. The final verse of the Srimad-
Bhagavatam thus highlights the chanting of the
holy name as the essential religious principle in
Kali-yuga.

N. A .M.E
374
“Our presentation is authoritative because we are guided by the
principles of the old knowledge, the ancient knowledge of India, the
Vedas. And the process of understanding this science of Krishna is
also made very easy in this age. The process, as you have already
known, the process is chanting the holy name of God: Hare Krishna,
Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare. Now this is recommended in the Vedas,
that “In this age people are so much fallen that they cannot realise
God by the prescribed method; therefore the best chance for them is
to chant this holy name of God.” That is recommended in the Vedas.
You can chant... “If you know any other name of God, you can chant
also, because there is no difference between the different names of
God. And each name, holy name, is invested with all powers of God.”
Lord Chaitanya says that each and every name, holy name of God, is
nondifferent from the Supreme Lord. Therefore all the powers, all the
energies that God has, it is also there in His holy name.”

- Srila Prabhupada, Lecture, 26th June 1971, Paris

N Nasty Age (1-3)

A Annihilation (4-7)
M Markendeya Rishi (8-10)
E Ending words (11-13)

375
 N – Nasty Age (1-3)
When Krishna left the planet, Kali-yuga officially began. This nasty age
is described in the pages of Srimad-Bhagavatam. Everything declines –
truthfulness, tolerance, mercy and wellbeing. When the degradation reaches
its peak, the Lord appears as Kalki to destroy the irreligious perpetrators and re-
establish Satya-yuga. Thus, the only way to transcend the dark and depressing
features of this age is to chant the holy names of Krishna, as given by the yuga-
avatara, Sri Chaitanya Mahaprabhu.

Nasty Kings 1

Sukadeva Goswami continued naming the kings in the Magadha dynasty who
are descendants of Brhadratha.38 Over time, their degradation and deviation
from spiritual principles is also predicted. Eventually, the members of the royal
order will lose all noble qualities and the citizens will imitate their behaviour, thus
creating havoc in the world.

Nasty Yuga 2, 3

The kings are not just victims of Kali-yuga, but the ones who spread its influence
by promoting irreligion and materialism.

The symptoms of this all-pervading ignorance are described: society is troubled

by crime, leaders become exploitative, social orders are negligent in their duties,
saintly character and good qualities disappear, relationships between living
entities break down, religion is misrepresented, habits and lifestyle become
destructive, and atheism reigns supreme. Thus, the peace, prosperity and
progressiveness of civilisation gradually disintegrates and people struggle on
personal, social, economic, political and spiritual levels.

When the burden of these kings becomes overwhelming, the Lord descends as
Kalki avatara to remove them all. Sukadeva Goswami thus predicted the birth,
family lineage and activities of Kalki, along with two incognito kings who will
reestablish Satya-yuga.

Mother Earth was astonished to witness the materialistic leaders who selfishly
attempt to fulfil their mundane desires and exploit material nature. Her
reflections on the situation (Bhumi-gita) reveal how the inescapable laws of
material nature destroy their foolish plans. The gradual degradation from
Satya-yuga (goodness), to Treta-yuga (passion), to Dvapara-yuga (passion and
ignorance), to Kali-yuga (ignorance) is explained. With the passing of each age,
the four legs of religion, namely truthfulness, mercy, austerity, and charity, are
progressively destroyed. In these difficult times, a unique concession is open to
one and all. Despite being an ocean of faults, Kali-yuga is glorified by the sages
since it offers one the opportunity to easily attain spiritual perfection through the
chanting of the holy name.

376
38 Continuing from Canto Nine, Chapter 22
 Evolution of Theism
“The age of truth, Satya-yuga, manifests the predominance of material
goodness, and Kali-yuga manifests the predominance of ignorance. According
to Srila Visvanatha Chakravarti Thakura, within each age the other three ages
occasionally manifest as sub-ages. Thus even within Satya-yuga a demon in the
mode of ignorance may appear, and within the age of Kali the highest religious
principles may flourish for some time. As described in Srimad-Bhagavatam,
the three modes of nature are present everywhere and in everything, but
the predominant mode, or combination of modes, determines the general
character of any material phenomenon. In each age, therefore, the three modes
are present in varying proportions. The particular age represented by goodness
(Satya), passion (Treta), passion and ignorance (Dvapara) or ignorance (Kali)
exists within each of the other ages as a subfactor.” (SB 12.3.26)

Soon after Krishna’s departure from the world, Maharaja Pariksit was enthroned
as King. When he detected the nefarious acts of Kali he rushed to rectify the
situation. Threatened with death, the trembling personality of Kali humbly
surrendered to Maharaja Pariksit, who graciously gave him four places to reside
– where there is gambling, intoxication, meat-eating and illicit sex. Maharaja
Pariksit further permitted Kali to reside in any place where gold is hoarded, since
the four destructive activities tend to manifest in such places.

Krishna had left the planet, and things were set to decline. Over time, the
pure teachings of sanatana-dharma that Krishna had established became
compromised and skewed. People lost track of the essence, over-emphasised
the ritualistic practices, became absorbed in material side benefits, and even
began misusing the teachings for their selfish enjoyment. Seeing this, the
Lord instigated a series of steps to reinstate the pure teachings of Srimad-
Bhagavatam, along with the most powerful process of application.

Bringing Back the Essence39

1) Buddha – No God

One of the most disturbing elements of scriptural misuse was the indiscriminate
slaughter of animals under the pretext of Vedic sacrifice. Thinking they were
practising ‘religious’ life, people were actually inflicting pain upon innocent
animals, accruing heaps of karmic reactions, degrading their consciousness,
and distancing themselves from God. The Lord thus appeared as Buddha, an
incarnation in which he denied (or didn’t overtly discuss) the existence of God. He
also rejected the validity of the Vedic scriptures. Instead, His focus was to teach
people the principle of non-violence (ahimsa) as the foundation of spirituality.
Without that basic ethical standard, it’s practically impossible to progress
further on the spiritual journey. These teachings became popular, and powerful
emperors like Asoka spread Buddhism across India and beyond.

2) Sankaracarya – Denied Difference (between us and God)

378
39 This analysis was inspired by Steven Rosen, The Life and Times of Lord Chaitanya
Sankaracarya, an incarnation of Lord Siva, travelled through India discussing,
debating and discoursing with the purpose of re-establishing the spiritual
authority of the Vedas. He accepted various aspects of Buddhism, but taught

12 | N.A.M.E | Nasty Age

about spiritual oneness with Brahman (nirvisesa) rather than the voidism and
nothingness of Buddhism (sunyavada). Thus, his philosophy was essentially
a compromise between atheism and theism – he established the Supreme in
impersonal terms (Brahman), and denied any difference between the soul and
God.

3) Ramanujacarya – Detected Difference

Though Buddhism and impersonalism grew, a series of South Indian poet saints
challenged those teachings. Known as the alvars, they penned beautiful songs
glorifying devotion to God as the ultimate perfection of life. Their influence
culminated in the appearance of Ramanujacarya in the eleventh century. His
philosophy, known as ‘qualified monism,’ detected that there was a difference
between the individual soul and God. This opened up the opportunity for
spiritual personalism, where one could actually engage in a loving relationship
with God (bhakti-yoga).

4) Madhvacarya – Emphasised Difference

The thirteenth century signaled the appearance of Madhvacarya, a great teacher

who preached pure dualism – that God and the individual souls are eternally
individual, unchanging realities, who can never be considered identical. His
powerful refutation of the impersonal teachings was a crucial milestone in the
evolution towards pure theism.

5) Sri Chaitanya – Harmonised Difference

The various stages of theological evolution culminated in the appearance of Sri

Chaitanya, Lord Krishna Himself, who taught the philosophy of acintya bheda
abheda tattva – “Simultaneous oneness and difference.” Though the same
in quality, He said, the individual souls and God are different in quantity. We
always remain eternal loving servants of the Lord. By coming in the guise of a
devotee (bhakta-avatara), Sri Chaitanya practically demonstrated how to live as
a devotee, and the incredible states of happiness and ecstasy that such devotion
generates.

Sri Chaitanya, then, is the personality who harmonised the teachings of

each preceptor, and incorporated them into the Brahma-Madhva-Gaudiya
Sampradaya, which is the lineage He inaugurated. Bhaktivinoda Thakura
explains how Sri Chaitanya took two principles from each acarya:

Sri Chaitanya to Nimbarkacarya: “Later, when I begin the sankirtana

movement, I myself will preach, using the essence of the philosophies of the
four of you. From Madhvacarya I will receive two items: his complete defeat of
the mayavadi [impersonal] philosophy and his service to the murti of Krishna,
accepting it as an eternal spiritual being. From Ramanujacarya I will accept two
379
teachings: the concept of bhakti unpolluted by karma and jnana, and service
 to the devotees. From Visnuswami’s teachings I will accept two elements: the
sentiment of exclusive dependence on Krishna and the path of raga-bhakti.
And from you [Nimbarkacarya] I will receive two great principles: the necessity
of taking shelter of Radha and the high esteem for the gopis’ love of Krishna.”
(Bhaktivinoda Thakura, Navadvipa Mahatmya, Chapter 16)

380
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12 | N.A.M.E | Nasty Age
 A – Annihilation (4-7)
Life in the material world, regardless of the yuga, is temporary. There is a
periodic annihilation of the universe taking place, and various other intermittent
annihilations that occur. Sukadeva Goswami described this to prepare
Maharaja Pariksit for the impending annihilation of his own body. Indeed,
Maharaja Pariksit took heed of the advice, fixed his meditation on the Lord,
was eventually bitten by the snake-bird, and successfully attained spiritual
perfection.

Types of Annihilation 4

Sukadeva Goswami outlined four main types of annihilation that occur. Firstly,
there is occasional annihilation (naimittika) which is the destruction of the
universe (during the night) after a ‘day of Brahma.’ At this time the universes are
absorbed within the body of the Lord while Brahma sleeps. Secondly, there is
elemental annihilation (prakrtika) which takes place after Brahma’s life of one
hundred years.

Aside from these universal annihilations, is the ultimate annihilation (atyantika).

This occurs when the individual soul awakens his spiritual consciousness and
gains liberation from material encagement. For those still absorbed in bodily
consciousness, there is the experience of constant annihilation (nityada), or
the repeated birth and death of the material body that all conditioned souls
experience.

Annihilation of Pariksit’s Body 5, 6

Sukadeva Goswami reminded Maharaja Pariksit that everything is transitory

and everyone will have to experience the death of the material body, though
the soul remains eternally untouched. He further explained how meditation on
transcendental knowledge dissolves the subtle, mental covering, and thus, by
this sustained practice, the elements of the body gradually merge back into their
origin, and the soul is freed for eternal existence.

Maharaja Pariksit expressed his gratitude at having heard so many wonderful

instructions. Sukadeva Goswami departed, and the King focused His sensory and
mental faculties upon the Lord. Disguised as a brahmana, Taksaka approached
the banks where Maharaja Pariksit sat in serene meditation, and lethally bit
him. Maharaja Pariksit’s body turned to flames, and though the onlookers were
horrified by the sight, the demigods showered flowers of glorification.

In angry retaliation, Janamejaya, Maharaja Pariksit’s son, commenced a sacrifice

to kill all the snakes in the world. Taksaka was being protected by Indra, and
when Janamejaya captured them both by mantra, Brhaspati convinced him to
terminate the entire sacrifice.

Vedic Literature 6, 7
382
Having concluded his narration of the conversation between Sukadeva Goswami
 and Maharaja Pariksit, Suta Goswami expressed his deep appreciation and
gratitude. Saunaka Rishi then enquired about the various categories of Vedic
knowledge, and how they were recorded and disseminated.

From his four mouths, Brahma produced the four Vedas and then taught
them to his sons. That knowledge was passed down through generations, and
Vyasadeva edited it into separate divisions. The four divisions were given to four
of his disciples, who subsequently disseminated it to the next generation.

Suta Goswami then outlined the ten topics that every ancient history (Purana)
discusses: “The creation of this universe, the subsequent creation of worlds and
beings, the maintenance of all living beings, their sustenance, the rule of various
Manus, the dynasties of great kings, the activities of such kings, annihilation,
motivation and the supreme shelter.”

Ego Death
“Just as the sun can burn away the clouds that prevent one from seeing it,
the Supreme Lord (and He alone) can remove the false ego that prevents one
from seeing Him. There are some creatures, however, like owls, who are averse
to seeing the sun. In the same way, those who are not interested in spiritual
knowledge will never receive the privilege of seeing God.” (SB 12.4.33)

This section of Srimad-Bhagavatam is all about annihilation. Krishna inegeniously

designs the world in such a way that everything artificial and superfluous is
eventually taken away. Nothing material can endure.

Amongst our fears in life, the prospect of death is perhaps the most acute. As
that fateful hour approaches, everything we worked so hard for is snatched away,
throwing our entire sense of identity into question. On a subtle level, however, we
may well be regularly subjecting ourselves to this disturbing experience. How so?
The world teaches us to base our identity and self-worth on transitory, external
and artificial considerations. When we identify with our abilities, facilities and
positions of responsibility, then we set ourselves up for crisis. Why? Because the
laws of nature dictate that all such things will always fade away over time.

We pride ourselves in our ‘unique’ abilities but then we witness our own
ineptitude, or discover someone far more qualified and competent who
supersedes us. That’s painful. We find self-worth in karmic gifts like beauty,
physique, learning and wealth, but the waves of time callously cause them
to eventually crumble away. That’s painful. We feel valuable because of our
reputation, influence and position in society, but everyone has ‘their day,’ after
which we all have to make way. That’s painful. Constant change is the underlying
theme of the material phantasmagoria – it’s unstoppable, unpredictable and
uncontrollable. Thus, we suffer a subtle ego death every time we falsely identify
with the temporary.

Wisdom teachers, therefore, continually remind us to focus on our eternal,

384 unchanging, essential identity. As spiritual beings, our true ego lies in being
a selfless servant of God and other living beings. Everything we receive in the
journey of life is simply a facility in pursuance of this, with any given situation
always offering a unique opportunity for selfless service. In such spiritual
consciousness, all anxiety, fear and dissatisfaction disappears.

12 | N.A.M.E | Annihilation
Destructive Enlightenment

Once, when a budding sculptor approached his expert master for guidance, he
received an interesting reply. In humility and eagerness, the young craftsman
enquired: “I would like to sculpt a beautiful elephant – can you give me any
advice?” Without the blink of an eyelid, the master set a block of stone and some
tools in front of the young boy. “Here is some marble, a mallet, and a chisel” the
master said, “all you have to do now is carve away everything that doesn’t look
like a beautiful elephant!” Simple as that!

There is a deep principle here. The French writer, Antoine de Saint-Exupery, once
said, “Perfection is achieved, not when there is nothing more to add, but when
there is nothing left to take away.” We often think spirituality means to become
something. The spiritual journey, however, is not so much about becoming
something, but rather unbecoming everything that isn’t really you, so you can be
who you were meant to be in the first place! The scriptures explain how we are
littered with unhelpful traits (anarthas) and artificial identities (upadhis). They
block us from seeing the real self. Enlightenment is the crumbling away of such
untruth. It’s seeing through the facade of pretence. It’s the complete annihilation
of everything we imagined to be true. To remember who we really are, we have to
forget everything that the world told us to be. This is destructive enlightenment.

Impact of Knowledge

The journey to such enlightenment is a long and winding one. Wisdom teachers
talk about the necessity of bathing one’s mind in spiritual knowledge every
single day. In the Bhagavad-gita, Krishna uses a number of powerful metaphors
to describe the impact of transcendental knowledge (jnana):

Jnana-agni – fire of knowledge. We enter this world with a karmic ‘bank

balance.’ Day-to-day experiences are not just random occurrences or token
challenges disposed by an insensitive God who wants His subjects to suffer.
Rather, the purpose of karma is educational. You could call it cosmic sensitivity
training. Experiences and events are meant to teach us a better way to live and
interact with the world. If, however, one accrues such understanding by reading
books, and imbibes such knowledge within themselves, then such karma is not
required. Thus, knowledge is described as the fire that can burn up all of one’s
karmic reactions.

Jnana-plava – boat of knowledge. The world we live in is compared to an ocean.

We may occasionally go for a dip, but eventually we need to return to our natural
habitat – salt water and dangerous aquatics make things a little uncomfortable.
Similarly, although there is undoubtedly some pleasure in this world, nobody can
escape the harsh realities. There are distresses caused by one’s own body and
mind, distresses caused by other living beings, and distresses caused by nature. 385
Spiritual knowledge is the boat which protects one from the sufferings of this
 oceanic world and simultaneously carries one towards the spiritual realm where
unending and ever-increasing happiness is found.

Jnana-dipa – lamp of knowledge. Walking in the dark is dangerous. You struggle

to reach your desired destination and in the process you get a few painful
knocks. The lamp of knowledge acts to warn us of the possible obstacles and
impediments that we may encounter in this dark realm. Amidst so many worldly
demands, the lamp of knowledge also keeps our consciousness awake to the
ultimate goal of life, ensuring we reach the correct destination at the end of our
sojourn in this world.

Jnana-asina – sword of knowledge. Leave your garden unattended for a year

and weeds will start taking over. The longer you leave them, the harder they are
to uproot. After a while, you may just give up. Similarly, the garden of spirituality
will have its fair share of weeds in the form of doubts, dilemmas and fears. Am
I missing out on something? Have I made the right decisions? Will I be able to
continue on this path for the rest of my life? Leave those doubts unattended and
they’ll become more and more deep-rooted. Thus, knowledge is compared to
a sword which cuts through the doubts and helps one remain determined and
fixed on their spiritual journey

386
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12 | N.A.M.E | Annihilation
 M – Markandeya Rishi (8-10)
Markandeya Rishi, by his austere vows and determined devotion, was able to
survive the annihilation of the universe. He received the audience of Krishna and
personally witnessed how the entire creation is contained within the body of the
tender, young, delightful Supreme Lord. Later, he was blessed and benedicted
by Lord Siva.

Markandeya’s Austerity 8

Having heard about cosmic annihilation, Saunaka was confused about

Markandeya Rishi, who seemed to defy this universal scheme.

Suta Goswami narrated how Markandeya had taken the vow of perpetual
celibacy, and maintained this for six lifetimes of Manu. In the seventh Manu, Indra
sent Kamadeva and a host of other allurements to seduce him, but the Rishi was
undeviated. Pleased by his complete focus, the Lord appeared before him as the
Nara-Narayana Rishis. Markandeya was overjoyed, and warmly received Them in
the customary way while offering wonderful prayers.

Markandeya’s Vision of Maya 9, 10

Seeing Markandeya’s impeccable spiritual character and hearing his beautiful

prayers, the Lord was ready to benedict him as he desired. Markandeya
considered the audience of the Lord to be the highest benediction. That said, he
was still intrigued by the Lord’s illusory potency (maya) which orchestrates the
movements of the entire creation. Understanding his desire, the Lord agreed to
grant him a vision of maya.

One day, a great storm suddenly appeared, bringing gushing winds, deafening
thunderbolts and torrents of rain. The waters of devastation violently appeared
and flooded the three worlds! After the deluge, Markandeya Rishi wandered
amongst the carnage, hungry and thirsty, feeling increasingly exhausted with
every step. Millions of years passed in this torturous condition, being attacked by
the elements, until the Rishi spotted a blossoming banyan tree with fruits. On
a leaf of that tree was a beautiful, effulgent boy sucking on His toe. As the Rishi
inched forward for closer examination, he was sucked into that boy’s body!

Inside the body, Markandeya Rishi saw the universe exactly as it had been before
annihilation. Within a moment, however, the vision was interrupted and he was
thrust outside again. When the Rishi went to embrace the Lord, the charming
boy disappeared, as did the waters of annihilation, and he found himself back
in his hermitage exactly as before. Markandeya Rishi had now experienced the
incredible power of the Lord’s illusory potency.

Later, whilst travelling through the universe, Siva saw Markandeya in trance and
was impressed. He entered the heart of Markandeya Rishi, who subsequently saw
Siva in his meditation. When Markandeya Rishi opened his eyes, he saw Lord Siva
388 right in front of him and offered his respectful homage. In great appreciation,
Siva offered him a series of unique benedictions to aid him in his spiritual ascent.
 Conspiracy 108
“According to Srila Visvanatha Chakravarti Thakura, the Supreme Lord smiled
ruefully, because He prefers that His pure devotees stay away from His illusory
energy. Curiosity to see the illusory energy of the Lord sometimes develops into
sinful material desire. Nonetheless, to please His devotee Markandeya, the Lord
granted his request, just as a father who cannot convince his son to give up
pursuing a harmful desire may let him experience some painful reaction so that
he will then voluntarily desist. Thus, understanding what would soon happen to
Markandeya, the Lord smiled as He prepared to display the illusory potency to
him.” (SB 12.9.7)

The modern world is riddled with a variety of conspiracy theories that seem to
multiply by the day. Are power-hungry underground groups like the Illuminati
plotting to rule mankind by establishing the New World Order? Was 9-11 an
Al-Qaeda terrorist attack, or did the Bush administration help orchestrate
the entire incident to justify military policy in the Middle East? Half a century
ago, did the US government cover up a UFO landing and alien interaction at
Roswell, New Mexico? How do we know what to believe? The theories themselves
could well be part of a bigger conspiracy to confuse people and instil doubt in
everything!

There is one conspiracy, however, that we can all be sure of 100% sure of. It’s
a conspiracy a little closer to home, and a conspiracy which has been going
on since time immemorial. Maya, the illusory energy of Krishna, is continually
conspiring to keep the living entity shackled in the material world, and employs a
variety of powerful tactics to fufil that objective.

Markandeya Rishi, a great devotee of the Lord, requested to have a vision of

the material energy in action. He himself had no personal interest or desire
to interact with maya, but was simply intrigued to learn how that potency
functions. Our situation, however, may be a little different. Conditioned souls
have a special attraction to maya. In fact, Srila Prabhupada once revealed: “The
problem with my disciples is that they are not sufficiently scared of maya.”

How Maya Enters

When a living entity utilises its free will to seek enjoyment separate from Krishna,
maya comes into play: “Turning his face away from Krishna, the jiva (living
entity) develops the desire to enjoy. Standing nearby, maya slaps him and seizes
hold of him.” (Prema-vivarta)

Srila Prabhupada succinctly depicts the quandary: “The Lord does not desire
that a living being be illusioned by external energy. The external energy is aware
of this fact, but still she accepts a thankless task of keeping the forgotten soul
under illusion by her bewildering influence. The Lord does not interfere with the
task of the illusory energy because such performances of the illusory energy are
also necessary for reformation of the conditioned soul. An affectionate father
390 does not like his children to be chastised by another agent, yet he puts his
disobedient children under the custody of a severe man just to bring them to
order. But the all-affectionate Almighty Father at the same time desires relief
for the conditioned soul, relief from the clutches of the illusory energy. The king
puts the disobedient citizens within the walls of the jail, but sometimes the king,

12 | N.A.M.E | Markandeya Rishi

desiring the prisoners’ relief, personally goes there and pleads for reformation,
and on his doing so the prisoners are set free. Similarly, the Supreme Lord
descends from His kingdom upon the kingdom of illusory energy and personally
gives relief in the form of the Bhagavad-gita, wherein He personally suggests
that although the ways of illusory energy are very stiff to overcome, one who
surrenders unto the lotus feet of the Lord is set free by the order of the Supreme.”
(SB 1.7.5)

One aspect of maya to act on the living entity is known as praksepatmika-sakti,

or the ‘throwing potency.’ Another aspect of maya is known as avaranatmika-
sakti, or the ‘covering potency.’ So by her intrigues, maya will throw the living
entity into a material situation, and then cover that living entity’s intelligence in
such a way that it willfully remains in such an illusory and unhappy condition. Of
course, through the proper utilisation of free will and sincere practice of spiritual
life, one can easily become free of maya’s influences: “One is immediately freed
from the clutches of maya if he seriously and sincerely says, ‘My dear Lord
Krishna, although I have forgotten You for so many long years in the material
world, today I am surrendering unto You. I am Your sincere and serious servant.
Please engage me in Your service.’” (CC Madhya 22.33)

Tricks of Maya

The Srimad-Bhagavatam describes the absolute necessity of hearing about

maya: “The Lord’s activities in association with His different energies should
be described, appreciated and heard in accordance with the teachings of the
Supreme Lord. If this is done regularly with devotion and respect, one is sure to
get out of the illusory energy of the Lord.” (SB 2.7.53)

Here, the Lord is making an incredibly powerful point - if one constantly

describes maya in relation to the Lord, remembers maya or hears about maya
with proper faith, he will not be bewildered by maya. We have to be conscious
of Krishna, but simultaneously cautious of maya. Both go hand in hand. In the
pastimes of Srimad-Bhagavatam, we’ll find that maya employs a variety of
inventive tricks to illusion the living entity into forgetfulness the spiritual reality.

1) “Just this once” – Trick: Complacency

We often succumb to a temptation or allurement, considering that a slight

interaction will be harmless. Maya, however, comes in like a needle and goes out
like a plough. Even one who has made substantial investments in their spiritual
growth must remain vigilant and cautious, avoiding any sense of complacency.
When Putana smoothly entered Vrindavana guised as a beautiful maiden,
nobody suspected how dangerous and deviant she was.

2) “You are better off alone” – Trick: Isolation

391
Aesop’s fable tells of how sticks bundled together are unbreakable, but when
 separated can be easily snapped. Our strength and protection in spiritual life
lies in being surrounded by sincere spiritualists. Maya will often trick us into
distancing ourselves from spiritual company – an argument, misunderstanding,
personality difference or cultural barrier, and we convince ourselves we are better
off alone. Rather, we must find like-minded spiritual friends and stay with them
if we are to remain strong and safe in spiritual life. When Bharata Maharaja
became attached to a deer, one of the contributing factors to his fall down was
the fact that he was isolated in the forest, with nobody to rectify him.

3) “It’s too difficult” – Trick: Hopelessness

Every spiritual practitioner is confronted with the gap between the real (of where
they are) and the ideal (of where they’d like to be). That gap is uncomfortable,
and can create feelings of guilt, frustration and hopelessness. We know where
we want to be, but can’t find the strength to reach there, and thus lose hope,
wondering if we’ll ever make it. We should always remember that spiritual life
is difficult, but material life is impossible. Though the material energy is strong,
Krishna and devotion to Him is even more powerful. Though many influential
personalities had tried to convince Dhritarastra to change his ways, each one was
unsuccessful. Vidura, however, never lost hope, and was finally able to help the
blind King sever himself from his material attachments.

4) “Problem is outside” – Trick: Diversion

Maya often tricks us into thinking that the problems are outside – the people,
places and situations surrounding us. Thus, we’re often compulsively busy on
addressing the externals, all the while diverting ourselves from the internal work
that is the root cause of all problems. The Avanti brahmana famously prays:
“These people are not the cause of my happiness and distress. Neither are the
demigods, my own body, the planets, my past work, or time. Rather, it is the
mind alone that causes happiness and distress and perpetuates the rotation of
material life.” (SB 11.23.42) Though we surely need some stability in life, we’ll never
be able to fully control the outer world, and therefore, we have to learn to control
the inner world.

5) “You are there” – Trick: Pride

Maya is an equal opportunities employer – she doesn’t look at age, history,

gender, achievements – anyone is a poetntial candidate! Sometimes we feel we
have achieved spiritual maturity, and the subsequent pride that arises instigates
our downfall. In a game of Snakes and Ladders, one may reach the 99th square
and then be caught. When we gain name, fame, appreciation and success in
spiritual circles, we can feel our journey is complete, yet the internal purity has
not yet manifested and thus leaves us vulnerable. Krishna orchestrated the lifting
of Govardhana Hill to expose the pride of Indra, who had risen to prominence
by dint of his incredible sacrifices. Real love (prema) is always accompanied
by humility (dainya). Such meek, saintly personalities are ever-enriching their
spiritual connection with Krishna.
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12 | N.A.M.E | Markandeya Rishi
 E – Ending the Epic (11-13)
Suta Goswami pronounced the glories of the Srimad-Bhagavatam to end the
epic. Whoever recites it, hears it, or offers it as a gift is truly blessed, for they will
certainly be awarded with pure devotional service. In this age, the ultimate
religious principle established by Srimad-Bhagavatam is the chanting of the
holy names of the Lord. Thus, in the very final verse of this epic literature, Suta
Goswami declares: “I offer my respectful obeisances unto the Supreme Lord,
Hari, the congregational chanting of whose holy names destroys all sinful
reactions, and the offering of obeisances unto whom relieves all material
suffering.” (SB 12.13.23)

Ending Glorification 11, 12, 13

Suta Goswami concluded his narration by glorifying the Supreme Lord in His
Universal Form. He also discussed the sun-god, an expansion of the Lord, who
regulates the planetary motion accompanied by six different associates in every
month.

He then summarised the main subjects and stories of the Twelve Cantos, and
pronounced the glories of hearing this epic literature. Srimad-Bhagavatam will
undoubtedly create a revolution in the impious lives of this world’s misdirected
civilisation. Of the 400,000 Puranic verses, Suta Goswami established the 18,000
of Srimad-Bhagavatam to be the most confidential, and encouraged everyone
to read it, live it and distribute it, and in this way attain the supreme goal of life.
The final verse of Srimad-Bhagavatam confirms that the chanting of the holy
names will uproot all of one’s sinful reactions. Sri Chaitanya Mahaprabhu, the
ideal preacher of Srimad-Bhagavatam, inaugarated the sankirtana movement to
spread this knowledge to every town and village in the world.

Suta Goswami thus concluded his beautiful narration of Srimad-Bhagavatam.

Read and Relish

“Other Vedic literatures and other scriptures of the world remain prominent until
the Srimad-Bhagavatam is duly heard and understood. Srimad-Bhagavatam
is the ocean of nectar and the supreme literature. By faithful hearing, recitation
and distribution of Srimad-Bhagavatam, the world will be sanctified and other,
inferior literatures will fade to minor status.” (SB 12.13.14)

In the Tattva-sandarbha, Jiva Goswami, the pre-eminent teacher of philosophical

conclusions, skilfully establishes the speciality of Srimad-Bhagavatam.

In our attempts to understand universal reality, the Goswami first establishes

the absolute necessity of embracing descending knowledge from scriptural
authority (sruti-pramana). If we pursue knowledge through the mediums
of sense perception (pratyaksa) or logical inference (anumana), not only is
comprehension highly limited, but there is major risk of error. Jiva Goswami’s
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conclusion: “That which is created cannot know its source independently.”
 While determining one’s authority, Jiva Goswami further argues that one should
seek verbal testimony from a non-material source (apauruseya sabda). Humans,
he says, have the inherent defects of limited sense perception, tendencies
towards being illusioned, propensities to cheat, and the frailty of making
mistakes. He thus directs the inquisitive student towards the Sanskrit body of
knowledge known as the Vedas. Amongst the traditions of the world, the Vedas
contain the most advanced theological revelation. This is not simply a sectarian
claim, but based upon objective criteria by which one can determine how
evolved a particular theology is:

• Auspiciousness – how much wellbeing it brings in the world

• Eternality – how relevant and applicable it is over generations

• Beauty – the poetic, literary and descriptive charm of the literature

• Comprehensiveness – the detail of knowledge and depth of philosophy

presented

Amongst the Vedas, Jiva Goswami identifies the Puranas as the books which
decode, clarify and make accessible the otherwise complex and multi-layered
philosophical corpus of teachings. In response to those who may argue that
the Puranas are a later addition, Jiva Goswami cites a flurry of scriptural quotes
to refute such doubts. The Mahabharata, for example, states: “The Itihasa and
Purana allow one to comprehend the Veda.” (Adi Parva 1.267)

Amongst the Puranas, we find different grades of books, each pertaining to

individuals with different mentalities and motivations. Numbering eighteen in
total, the Puranas are divided into three categories – six in the mode of goodness,
six in the mode of passion, and six in the mode of ignorance. The most evolved of
these, Jiva Goswami reveals, is the Bhagavata Purana, the Srimad-Bhagavatam,
also known as the Amala Purana (spotless literature), for it sidelines all superficial
and cursory details, and focuses in on the very essence of our existence – the
attainment of pure, undivided love for Krishna. By reading Srimad-Bhagavatam,
the reader is promised fruition of the Veda’s deepest import.

Daily Bath

Imagine being tucked up in a cosy bed on a cold winter morning. Your alarm
goes off at 6:00am, and after repeated snoozing you eventually resign yourself to
waking up. As you struggle out of bed, you head for the bathroom. Turning the
shower knob to deep red you expect hot water, but the initial gush of freezing
cold water gives you the shock of your life! Now you are well and truly awake. As
the water continues flowing, it slowly becomes warmer and soothing. Gradually
your body feels cleansed and completely refreshed. By now the experience has
become so pleasurable, that you don’t want to leave the shower! Five minutes
easily turns into fifteen. You could stay there all day!

We don’t think twice about taking our daily bath. It’s just something we do. If we
396 didn’t, we wouldn’t really feel ready to face the day ahead. Great sages explain
that just as we bathe the body in water, we should bathe our consciousness
in the words of Srimad-Bhagavatam. That philosophical bath wakes you up to
reality, washes away unhealthy qualities, and ultimately become a relishable and
enlivening activity.

12 | N.A.M.E | Read and Relish

Read or Relish?

Sometimes we read so we can capture something exciting and inspirational to

share with others. Sometimes we read to gain clarity and conviction, to displace
doubts and deeply understand the path we walk. Sometimes we read with
the hope of developing deep spiritual attraction, praying that the beautiful
descriptions will flood our mind and capture our heart. Sometimes we read with
the confidence that it will cleanse our consciousness, even when we don’t fully
understand and can’t fully concentrate. All valid reasons, and all beneficial, but all
still falling short of the heart connection we seek. Our reading could go deeper.

I once asked a saintly devotee how we should read. He looked somewhat

surprised – “I don’t read these books,” he said, “I relish these books!” What
an answer! It was another dimension, another relationship, another level of
realisation. When he read, he was associating with God in the form of a book.
There was no agenda. Transcending the mind and intellect and entering a world
of unlimited spiritual possibility. I recalled how one saintly person’s manuscript of
Srimad-Bhagavatam was blotted, smudged, and rendered practically unreadable
due to the tears of love which were shed during his reading. We can only pray
that we receive that special connection one day. Indeed, our cherished aspiration
is to gain a glimpse of Sanatana Goswami’s vision, who saw the Srimad-
Bhagavatam as his only friend, his constant companion, his source of happiness
and his greatest wealth.

Such realisations may seem very distant. Nevertheless, we humbly approach

Srimad-Bhagavatam to gather some jewels; searching, begging, praying for
the invaluable insights that will drive us forward in spiritual life. A disciple once
approached his teacher with a request: “Master, I heard you’ve gathered many
jewels from the scriptures – can I acquire some of them?” The master paused,
reflected and finally replied: “If I sell you those jewels you won’t be able to afford
them, and if I give you them for free you won’t appreciate them.” The disciple
was disheartened. “There is no alternative,” the master suddenly said, “you’ll have
to dive into these oceanic scriptures, navigate yourself to the depths, and find
those priceless jewels for yourself.” The disciple understood. No shortcuts, cheap
bargains or quick gains. If you want jewels, you have to put in the effort.

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Bibliography
Books

Greene, Joshua. Swami in a Strange Land

Vidyapitha, Bhaktivedanta. Bhagavata-Subhodini Cantos 1-6

Prabhupada, A.C Bhaktivedanta Swami. Bhagavad-gita

Prabhupada, A.C Bhaktivedanta Swami. Srimad-Bhagavatam

Prabhupada, A.C Bhaktivedanta Swami. Chaitanya-Charitamrita

Das, Purnaprajna. Srimad-Bhagavatam

Valpey, Kenneth / Gupta, Ravi. The Bhagavata Purana: Selected Readings

Devi Dasi, Narayani. Srimad-Bhagavatam At a Glance

Das, Bhurijana. Unveiling His Lotus Feet

Dharma, Krishna / Dasi, Cintamani. Brilliant as the Sun: A Retelling of Srimad-

Bhagavatam

Swami, Sivarama. Nava Vraja Mahima

Das, Vraja Kishor. Beautiful Tales of the All-Attractive

Magazines

Nityam Bhagavata-sevaya (Bhagavata Vidyalaya Publications)

Krishna Kathamrita (Gopal Jiu Publications)

Lectures

Das, Chaitanya Charan. www.thespiritualscientist.com

Das, Kartik Chandra. Bhagavatam Overview Course

Das, Gauranga. Bhagavatam Overview Seminar

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The Author
Sutapa Das is a resident monk at ISKCON
UK’s headquarters, Bhaktivedanta Manor.
He oversees the monastic programme,
leads on national outreach projects
and is a mentor and counsellor for the
community’s youth and concgregation.
He has written and teaches courses on
spirituality, lifestyle management, success
principles and Sanskrit philosophy at
the affiliated college. He also lectures at
universities, including UCL, Cambridge,
Kings College and SOAS. He has authored
a series of book guides on scripture and
theology.

For the past twenty years, Sutapa has

studied ancient Sanskrit texts in depth
and has a passion to share the insights and worldviews contained therein.
Himself from London suburbs, Sutapa was always attracted to the idea of
’simple living, high thinking.’ In 2002, after graduating from University College
London (UCL) with a BSc in Information Management, he adopted a full-time
monastic life to further his knowledge, deepen his spirituality, and share these
timeless principles with the wider society.

Email: sutapa.kks@hotmail.com / Blog: www.tattva.co.uk

Books Authored by Sutapa Das

• Gita Life: A Summary of Bhagavad-gita

• IQ, EQ, SQ: Life, the Universe and Everything
• Tattva: See Inside Out
• Bhakti Life: 18 Simple Steps to Krishna
• Chaitanya-Charitamrita Compact
• Book Bhagavata: The Life Companion

Books Compiled by Sutapa Das

• Veda: Secrets of the East (A.C. Bhaktivedanta Swami Prabhupada)

• In Essence (A.C. Bhaktivedanta Swami Prabhupada)

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