Last six pages of this file are not directly related to these summaries Canto One, Chapter One

Questions By the Sages Srila Vyasadeva offers his obeisances to Lord Sri Krsna, the Supreme Personality of Godhead, and immediately glorifies the Srimad Bhagavatam as completely pure, free from materially motivated activities, and especially nectarean having emamated from the lips of Sri Sukadeva Goswami. (1-3) The narration of the Bhagavatam begins in the holy place of Naimisaranya, where great sages first glorify Srila Suta Goswami, the speaker of the Bhagavatam, and then begin inquiring from him (4-8) The sages begin posing their questions. (9-13) They then glorify hearing about the Lord and request Suta to speak to them about the Lord and His incarnations. (14-20) After Suta describes that the Age of Kali has just begun, the sages then ask a final question: "Now that Sri Krsna, the Absolute Truth, the master of all mystic powers has departed for His abode, please tell us by whom religious principles are presently protected." (21-23) 1. One should hear the pastimes, names, and glories of the Lord from the Srimad Bhagavatam, in which all material forms of region have been are rejected, from a bona fide spiritual master, become fixed in devotional service, and not allow his mind to be deflected to anything else. Patiently and submissively hearing the Srimad Bhagavatam immediately re-establishes a soul in his eternal relationship with Krsna. All other goals are rejected in the Bhagavatam. (1-3) 2. One must hear the Bhagavatam from a bonafide representative of Vyasadeva. (4-8) 3. If both the speaker and the hearer are qualified, the hearer will easily understand the Absolute Truth, Sri Krsna, the Supreme Personality of Godhead. (9-13) 4. Hearing of the everfresh pastimes, names, and glories of Krsna will attract one from the horrible Kali yuga trap of the material world to the eternal blissful spiritual realm. (14-20) 5. Because of the shortness of life that Kali Yuga brings, one should fear the dangers of Kali, accept the shelter of a bonafide spiritual master, and adopt the process recommended by Lord Caitanya for self realization in Kali Yuga: hearing and chanting Krsna's glories as told in the BG and the SB. (21-23) * **

Regarding the six questions of the sages, in his commentary on Srimad Bhagavatam 1.2.1, Visvanath Cakravarti Thakura has summarized the six questions that the sages of Namasaranya asked Suta Gosvami as follows: 1. What is the ultimate benefit for mankind? 2. What is the essence of all scriptures? 3. For what reason did the Lord take His birth from Devaki? 4. Describe the wonderful deeds of the Lord when He assumed the forms of Brahma, Rudra, etc, for the purpose of creating, maintaining, and destroying the universe. 5. Fully describe the activities of Lord Hari's incarnations within this universe. 6. Where has religion taken shelter after Krsna has retired to His own abode? Srila Jiva Gosvami has commented that of these six questions, four are answered in Chapter Two and two are answered in Chapter Three. Here are the questions and the place in which they are answered according to two commentators on the Bhagavatam: Question One (1.1.9): What is the absolute and ultimate good (sreyah) for people in general? After describing that devotional service to Sri Krsna was the essence of the scriptures, Suta explains that the ultimate benefit for people in general is to become free from material bondage and develop love of God through devotional service offered only to Krsna or His plenary parts (Especially SB 1.2.6- 7, but also until verse 27) Question Two: (1.1.11): What is the essence of all scriptures? Throughout the Second Chapter of the Bhagavatam and especially in SB 1.2.6-7, and continuing on to text 28, Sri Krsna, the Supreme Personality of Godhead, is confirmed as the only object of worship, and establishing one's lost relationship with Him in love and service through devotional service is proclaimed as sum and substance of the Vedic literatures. Question Three (1.1.12): (1.1.12): Tell why Krsna, the Supreme Personality of Godhead appeared. This question is answered in 1.2.34, "to reclaim those in the mode of pure goodness." In addition, this question is answered in 1.8.35, 9.4.61, 10.8.48-50, and 10.33.37.

Question Four (1.1.17) Tell us of the acts of Lord performs in relationship to creating the material world. This question is answered in 1.2.30-33, wherein the Bhagavatam explains how Vasudeva creates the materialsubstance and enters into it as the Purusa incarnations. In addition, Cantos Three and Four explain the creation of the universe. Question Five (1.1.18): Describe the activities of the incarnations of the Lord. The Lord's incarnations are described within the Chapter Three of the First Canto. Descriptions of the incarnations are expanded throughout the remainder of the Bhagavatam. Question Six (1.1.23): Where have religious principles gone after Krsna's disappearance from this planet? Suta Goswami answers this question in SB 1.3.43 by declaring, This Bhagavat Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna 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. Chapter Two, Divinity and Divine Service Before replying, Suta Goswami first offers his obeisances to his guru, Srila Sukadeva Goswami, and then begins answering the sage's questions. (1-4) Suta begins describing the relevance of the sages' inquiries, for they are about Krsna, the Supreme Personality of Godhead. He then stresses the importance of the process of selfrealization, and its goal--devotional service to Krsna. (5-10) Suta further explains that since Krsna is the Absolute Truth, one must satisfy Him by devotional service. (11-15) The gradual progression of consciousness as one overcomes the effects of the modes of nature and attains pure devotional service through the proper hearing of Srimad Bhagavatam and serving pure devotees is then described by Suta Goswami. (16-22) Suta explains Lord Krsna's position as beyond the modes of nature and therefore instructs that those serious about liberation worship only Him, for the Lord is the Supreme goal of life. (23-29) The chapter ends with Suta's description of how the Lord, although

transcendental to the material world, first creates the material world and then maintains His creation. (30-34) 1. Since by hearing the Srimad Bhagavatam from a pure devotee spiritual master, the modes of passion and ignorance gradually slacken, and one develops his eternal rasa with Krsna, why should one divert his mind to anything independent of Krsna's service? (1-4) 2. To achieve perfection, one should hear Srimad Bhagavatam from a pure devotee and become a pure devotee, and since becoming a pure lover of Krsna is the only source of true satisfaction, one should reject as useless every activity not directed towards awakening our attraction to Krsna and realization of our personal relationship with Him. (5-10) 3. Every man should therefore take instruction from the scriptures and constantly glorify, remember, and worship Krsna. (1115) 4. By performing devotional service and hearing the Srimad Bhagavatam from great devotees, the hold of the modes of passion and ignorance are loosened and one gradually transcends the modes of material nature and progressively comes to live in his eternal rasa with Krsna. (16-22) 5. Since everything auspicious can be achieved through pure devotional service, why divert our mind to sense gratification or anything independent of Krsna's service. (23-29) 6. To reclaim the misguided conditioned souls aimlessly seeking happiness in the material world, Krsna enters the world as Supersoul and prompt them to reawaken their relationship with Him. He also incarnates and empowers suitable living beings to act on His behalf. (30-34) Krsna comes to the material world in many incarnations in order to save the fallen souls, and when the Lord comes, He has no connection with the material world, although He appears to be within it. One should hear of these incarnations from the Bhagavatam, from a pure devotee, and thus learn one's eternal relationship with Krsna and his ultimate destination after leaving his body. Chapter Three, Krsna is the Source of All Incarnations Suta Goswami describes the three roles of the Purusa avataras in the creation of both the total cosmos and the individual universes. (1-4) Suta then briefly describes twenty-two incarnations of God that appear within this universe, but explains that the Lord actually has unlimited incarnations. (5-27) Although innumerable incarnations exist, Krsna is Their fountainhead and is the Supreme Personality of

Godhead. (28) Suta Goswami explains that the material forms (gross and subtle) of both the Lord (Virata Rupa) and the living beings are actually imaginary. Therefore, learned men describe the glories and pastimes of the Lord's incarnations so that the conditioned souls can be freed from ignorance and achieve ecstatic love for the Supreme Lord. (29-39) Suta Goswami then glorifies the Srimad Bhagavatam as the incarnation of Lord Krsna meant for delivering the conditioned souls of Kali Yuga. He also describes how the Bhagavatam was transferred from Srila Vyasadeva to Sukadeva to Himself (40-44) 1. The Lord, through His Purusa incarnations-- Karanadaksayi Visnu, Garbodaksayi Visnu, and Ksiradaksayi Visnu-- creates the material world to facilitate the misguided ambitions of the Jiva souls. One can perceive the spiritual nature of these incarnations, as well as all the Lord's other incarnations, if one is qualified through his devotional service. (1-4) 2. Through Garbodaksayi Visnu comes innumerable incarnations which are manifested on different planets and in different universes constantly, without cessation, as water flows continuously from a waterfall. (5-27) 3. But Sri Krsna is not an incarnation. Rather He is the original, complete, Supreme Personality of Godhead. (28) 4. One should hear how the Lord descends into the material world, while having no connection with the material world, from bonafide sources like the Srimad Bhagavatam and thus become enriched with knowledge. One should then take shelter of the Lord, become self realized, and see the Lord face to face. (29-39) 5. To reach this stage of perfection, one should hear this Srimad Bhagavatam, the cream of Vedic literatures, with rapt attention from a bonafide spiritual master, and thus learn who is God, what one's relationship is with Him, and what one's ultimate destination is after leaving his body. Such a qualified reader of the Bhagavatam will see Sri Krsna, in person, within the Bhagavatam's pages. (40-44) Chapters Four, The Appearance of Sri Narada Saunaka Rsi inquires from Suta Goswami about the history of Sukadeva Goswami's speaking the Bhagavatam to Maharaja Pariksit. (1-13) Suta begins retelling how Veda Vyasa compiled and edited the Vedic literatures for the benefit of the unfortunate souls of Kali Yuga. (14-25) Even after his great work was complete, Veda Vyasa still felt dissatisfied. Just as he was contemplating the cause of his despondency, his spiritual master, Narada Muni, appeared.(26-33)

1. This Bhagavatam, which contains the direct pastimes of the Lord and which leads the conditioned souls of Kali to engage in pure devotional service, the only activity that will truly satisfy them, is effective only when heard from a pure devotee who is representing Sukadeva Goswami. (1-13) 2. This Bhagavatam only describes devotional service and the transcendental pastimes of Lord Krsna, and is Srila Vyasadeva's special arrangements so the unfortunate souls trapped by Kali can approach the ultimate achievement, devotional service, which alone can bring complete satisfaction to the self.(14-25) 3. One cannot feel true satisfaction until one engages in direct devotional service as the Bhagavatam describes, even though one may understand and become purified by assimilating all the knowledge of the Vedas and the Mahabharat.(26-33) Chapter Five, Narada's Instructions on Srimad Bhagavatam for Vyasadeva Narada Muni, fully understanding the situation, inquires from Vyasa about the root cause of Vyasa's unhappiness, and hints about the solution.(1-4) Srila Vyasadeva requests his spiritual master, Narada, to reveal to him the cause of his despondency. (5-7) Narada then reveals to Vyasa the importance of directly describing the glorious pastimes of Krsna, and he also tells him the dangers that could arise due to Vyasa's previous writings, which only indirectly hint at the glories of the Lord. (8-16) Narada then tells Vyasa about the secure position of a devotee serving Krsna. (17-19) After describing the Lord as both impersonal as well personal, Narada asks Vyasa to vividly and directly describe the pastimes of Krsna. (20-22) Narada then explains to Vyasa how he, through the association of great Bhaktivedantas, became fixed in the confidential devotional service of the Lord. (23-31) Narada glorifies working in Krsna's service while remembering His glories.(32-36) After glorifying transcendental sound, Narada then requests Vyasa to directly glorify the Lord's activities for the benefit of suffering humanity.(37-40) 1. True satisfaction cannot come by any means other than by pure devotional service. (1-4) 2. Even if one is complete in material knowledge, one must become trained to render pure devotional service and thus remove one's miseries; therefore, one must approach and surrender to training from a bonafide spiritual who is one hundred percent a pure devotee engaged in Krsna's service. (5-7) 3. Because the Srimad Bhagavatam directly presents the pastimes and glories of the Lord, hearing the Bhagavatam from such a

pure devotee is the best method of removing our impurities and again reviving our devotional service to Krsna. Although we may be attracted to other literatures due to our impure, conditioned desires, attentively studying the Bhagavatam will remove those desires. The Bhagavatam is therefore the most superior literature, superior to even the Vedic literatures which promote gradual purification and thereby confuse readers about life's ultimate goal. (8-16) 4. On one hand, any gains outside of devotional service is doomed, and on the other hand, devotional gains are eternal. Advancing through devotional service is so perfect that even if a devotee falls the Lord personally takes charge of rectifying him. (1719) 5. For the living entity to regain his constitution position of serving Krsna through devotional service, he must seek shelter of the Lord's representative, the bonafide spiritual master, and then, under the spiritual master's direction, the disciple can purify his material attachments by using them to glorify the Lord. (20-22) 6. Therefore one who is determined to go back to Godhead must surrender to, take training from, and hear the Bhagavatam from a pure spiritual master who represents Krsna. One must serve such a spiritual master, and rejecting all desires for material happiness, use his material abilities and opulences in Krsna's service while cultivating a strong desire to serve Krsna in the spiritual world. (23-31) 7. No plan to remove our miseries other than taking shelter of the Lord in devotional service will succeed, and we should become determined to purify our inclination to lord it over the material world by dovetailing our material tendencies in Krsna's service. Thus, under the direction of a pure devotee, we can always remember Krsna and go back to Godhead. (32-36) 8. Rejecting as useless everything that doesn't bring us closer to Krsna, one should uncover his relationship with Krsna through offenselessly chanting transcendental sound vibrations, like the Bhagavatam. Because all classes of men can become purified through the potency of transcendental sound vibrations, these vibrations should be widely broadcast. (37-40) Chapter Six, Conversation Between Narada and Vyasa Vyasa inquires from Narada about how he passed his life after the departure of the sages. (1-4) Narada describes that after his mother was bitten by a poisonous snake and died, he began traveling. Once, as he sat beneath a banyan tree, he began meditating on the Lord in the heart. (5-15) As Narada Muni meditated, the Supersoul first appeared to him and then departed. Narada Muni was grief stricken. (16-20)

The Lord then spoke to Narada, and His words dispelled Narada's grief. (21-25) After recounting his meeting with the Supersoul, Narada tells Vyasa how he spent the remainder of his life. Narada then describes his next birth as the great sage, Narada Muni. (26-30) Vyasadeva then hears of the transcendental activities that Narada Muni now continuously performs. (31-33) Narada finishes his instructions to Vyasa, and Suta Goswami narrates the departure of Narada. Suta then describes Narada's glories. (34-38) 1. Inquiring from great devotees helps one advance in Krsna consciousness, and that advancement is never annihilated, as spirit is never annihilated, even at the death of the body. (1-4) 2. After associating with these devotees and taking initiation from them, one should become serious about Krsna consciousness, and if Krsna kindly removes one's material entanglements, one should devote one's time solely to spiritual development either by fearlessly traveling or by sitting in a holy place and repeatedly hearing and chanting the holy scriptures. (5-15) 3. Thus by taking initiation from and serving one's bonafide spiritual masters, and by following the regulative principles and practices of devotional service, one's love of God will gradually progress in its development until it is beyond the probationary, regulative stages of devotional service, and then, by the Lord's causeless mercy, one will be able to ecstatically directly see and hear Krsna by His mercy. (16-20) 4. To reach the stage of ecstatic love for Krsna, one should receive training in a temple, perform arcana, and there serve Krsna. These practices will naturally increase one's desire to serve more and more, and thus, through intensely hankering for Krsna's service, one will directly experience Krsna's transcendental presence. Even a short period of training in devotional service ultimately, but inevitably, leads to association with Krsna, and whatever devotional service one renders is never lost, but accumulates until it is completely mature. (21-25) 5. Thus a pure and sincere devotee experiences the association of the Lord through continuously and selflessly chanting and preaching, and in this way prepares for his liberation, going back to Godhead in his spiritual body in his next life. Even as he serves in this life, he is surcharging his present material body with spiritual energy. Although a great liberated devotee may even again take birth, neither his birth or death will be ordinary, for his appearance and disappearance will be like Krsna's, who carries on His activities in an unlimited, transcendental body. (26-30) 6. By following in the footsteps of the great authorized devotees like Narada Muni, a pure devotee is awarded so much benediction from the Lord that he continuously, lovingly chants Krsna's glories and

thus penetrates the attention of the Lord and obliges the Lord to always be visible to him. (31-33) 7. Since one can cross the ocean of miseries only through devotional service, by changing all thinking and activities to Krsna conscious thinking and activities, and since we know know from Narada Muni how one achieves ecstatic love of God as the results of devotional service, we should thereby use our free will to execute devotional service, and make it our mission to to preach the glories of devotional service to the suffering, illusioned conditioned souls within this world. (34-38) Chapter Seven, The Son of Drona Punished Saunaka Rsi inquires from Suta Goswami about Vyasa's activities after Narada's departure. Suta first describes Vyasa's meditation and how through his meditation Vyasa perfectly understood the Lord, the living entity, and the Lord's material energy. (1-4) Vyasa, in order to save the conditioned souls from misery, then compiled the Srimad Bhagavatam and taught it to his son Sukadeva Goswami. (5-8) Saunaka then asks Suta why Sukadeva, who was already on the path of self-realization, took the trouble to study the Bhagavatam. After Suta replies that even liberated souls are attracted to the Srimad Bhagavatam, Suta begins answering Saunaka's earlier questions about Sri Krsna, Maharaja Pariksit, and the Pandavas. He begins by explaining that Asvattama, the son of Arjuna's martial teacher Dronacarya, killed the five sleeping Pandava princes after the battle of Kuruksetra. (9-14) Asvattama flees after his heinous crime, and Arjuna sets out to capture him. Asvattama tries to escape by using his brahmastra weapon on Arjuna. When Arjuna sees the glaring brahmastra threatening him, he prays to Sri Krsna, who is driving his chariot, and then follows Krsna's instructions about counteracting the fearful weapon. (15-20)(21-34) Arjuna neutralizes the brahmastra and then captures and binds Asvattama. Krsna then tells Arjuna that Asvattama should be killed. Arjuna brings Asvattama back to the Pandava camp. There, Draupadi and the other Pandavas are appalled to see Asvattama, the son of their teacher, bound with ropes. They demand his release. Bhima, alone amongst the Pandavas, demands Asvattama be killed for his horrendous misdeed. Krsna hints at the solution, and Arjuna, understanding Krsna's desire, both "kills" and "not kills" Asvattama by cutting off the jewel from Asvattama's head. Then, after releasing Asvattama, Arjuna and the Pandavas perform the funeral rituals for their relatives who have been slain in the Battle of Kuruksetra. (35-41(42-58)

1. The Varnasrama system is a spiritual culture in which all members--brahmacaris, grhastha, vanaprasthas, and sannyasis--are making advancement in their realization of the Absolute Truth. But one can reach the perfection of realization of the Absolute Truth, wherein one knows Krsna as the Supreme Personality of Godhead, only through the linking process of devotional service. (1-4) 2. The desire to perform devotional service to Krsna as well as an attachment to Krsna will arise within the heart of even an illusioned soul attached to sense gratification if he contacts Krsna through hearing, in the association of devotees, about devotional service from the Bhagavatam. This Srimad Bhagavatam is especially meant for the Paramhamsas, nevertheless, all material miseries of one who takes shelter of the Bhagavatam will completely stop. (5-8) 3. Since properly hearing the Bhagavatam will purify and attract everyone to Krsna, even one liberated in brahman. Lord Caitanya wanted everyone, especially those born in India, to study and become fully realized in the Bhagavatam, and preach its message all over the world. (9-14) 4. The Bhagavatam contains the pastimes of Krsna, the Supreme Personality of Godhead and controller and source of everything, and it tells of His transcendental pastimes as He descends to reclaim the suffering, conditioned souls and remove their illusions, fears, and miseries. In these all-attractive pastimes, He sometimes even exhibits anger to show His special kindness and inclination towards His devotees who are always rapt in thoughts of Him. (15-20, 21-34) 5. Throughout His dealings with His devotees, Krsna tests His devotees and magnifies their sense of duty and thus helps them develop their intimate relationship with Him as either servant, friend, parent, or object of conjugal love. Krsna, in His dealings with His devotees, even personally solves their dilemmas. (35-41, 42-48) Chapter Eight, The Prayers of Queen Kunti Just after Lord Krsna and the Pandavas perform the funeral rituals for their relatives killed in the Battle of Kuruksetra, Krsna prepares to leave for Dvaraka. Suddenly Uttara approaches Krsna in great fear. Asvattama had hurled another brahmastra, and targeted it to kill the unborn child within her womb. Krsna, as the Supersoul, covers the embryo from within and saves Uttara. (1-7, 8-16) After Krsna saves Uttara and her embryo, Kunti, the mother of the five Pandavas, approaches Krsna along with her sons and offers her obeisances. After glorifying the Lord, Kunti describes His descent and greatness, and wonders how she can possibly understand His unfathomable position. (17-22) Kunti retells how the Lord protected her and her family during their calamitous years of exile. She then explains that only one who

has no material shelter can easily approach Krsna. (23-27) Kunti then explains the mysterious nature of Krsna's birth and activities, as well as the reason for His advent. (28-36) Kunti begs Krsna to remain in Hastinapura, as the welfare and opulence of the Pandava kingdom depend upon His presence. (37-40) Kunti then expresses her desire to sever her affection to all others but Krsna, and then, while offering her obeisances to the Lord, declares her complete dependence upon Him. (41-42) After Kunti ends her prayers, Krsna again attempts to leave Hastinapur. Maharaja Yudhisthira, overwhelmed by the death of his kinsman, approaches Krsna in a dejected mood and is filled with lamentation. (43-52) 1. And the goal of taking shelter Krsna is the only worthwhile goal in life since nothing or no one other than Krsna, who uses His inconceivable potencies to protect those who are completely dependent upon Him, can protect us from death. (1-7, 8-16) 2. Krsna can do this because He is the Supreme Lord, and when He descends, it is to attract us to Him by displaying all-attractive human-like childhood pastimes in Vrindaban, in which He always reciprocates with and protects those pure devotees who are fully dependent upon Him. But those who are not yet pure and who do not intimately know the Lord, should go to the temples and see Him in His form as arca-vigraha. There, in the temples, those fallen souls should become purified by hearing about the Lord from proper authorities and thereby get Krsna's mercy, which will be available to them if they are sincere in purpose. (17-22) 3. Since human life's true goal should only to develop one's loving relationship with Krsna, a devotee in material difficulty who has learned to take shelter of the Lord is in a more favorable position than one who possess wealth, beauty, family, and education--for these material opulences tend to make one forget the Lord. In fact, Krsna becomes the property of a devotee who, possessing nothing material, takes full shelter of Him. (23-27) 4. Krsna comes to this world and displays His merciful pastimes, which bewilder ordinary men but fully benefit the pure devotees. In these pastimes the unborn, Supreme Lord not only takes birth but also becomes a plaything of His pure devotees. Despite His coming to the material world, He is still the Supreme Lord and the Supersoul of the entire creation, therefore submissively hearing these pastimes from the correct sources mitigates the miseries of the conditioned soul. (2836) 5. Since one's material opulences are all doomed, and since even the earth's prosperity is maintained when the Lord is pleased, one should become dependent upon the Lord by being obedient to His laws and thus achieve prosperity as well as the perfection of human life through devotional service. (37-40)

6. Because the knot of family affection can limit one's service, one should even desire to renounce it if such renunciation increases his devotional service and focuses his affection on Krsna. (41-42) 7. One's choice is to be either deluded by the Lord's maya and enchanted by the material world or to be enchanted by affection for the Lord and thus practically conquer the Almighty Lord. If one chooses correctly, the Lord personally glorifies and protects such a devotee from all sinful reactions. (43-52) Chapter Nine, The Passing Away of Bhismadeva in the Presence of Lord Krsna Maharaja Yudhisthira, Krsna, and the Pandavas go to the battlefield where Bhisma is lying on a bed of arrows. Many great rsis also arrive, and Bhismadeva properly receives them all, especially Lord Krsna, for Bhisma is aware of His glorious position. (1-10) Seeing the Pandavas, Bhisma enumerates all the sufferings the Pandavas tolerated prior to the battle. Bhisma then explains that such things could only have happened due to the actions of eternal time and Krsna's inconceivable plan. (11-17) Bhisma describes the glories and actual position of Krsna. (18-22) Bhisma appreciates that Krsna has personally come to be present before him at the time of his death. (23-25) Bhismadeva first answers Yudhisthira's questions regarding the duties of a religious monarch and then notices that the auspicious time for his departure has arrived. He thus withdraws his consciousness from this world and focuses it on Krsna. (26-33) Bhisma especially fixes his mind on remembering Sri Krsna as he saw Him on the battlefield as the chariot driver of Arjuna. (34-38) Bhisma further glorifies Krsna's wonderful reciprocations with His other devotees. (39-42) Bhismadeva breathes his last. After the great sages and the Pandavas depart, Yudhisthira begins ruling the kingdom according to the instructions he has received from Bhismadeva. (43-49) 1. Krsna arranges pastimes in the material world to glorify His devotees. (1-10) 2. Devotees ungrudgingly accept the adverse conditions and sufferings that they undergo in their devotional service, for they are committed to the Lord's plan, the exact nature of which no one can ascertain. (11-17) 3. Krsna re-establishes the conditioned soul's relationship with Him by demonstrating pastimes with His pure devotees. These pastimes, regardless of the Lord's dealings, all produce ecstasy for His devotees, for the Lord, although internally guiding all living entities as Supersoul, even externally guides his devotee. (18-22)

4. Pure devotees always thinks of Krsna and are the greatest of yogis, and although such devotees are brought by Krsna to the spiritual sky after leaving their body, they only desire to always think about Krsna, and the Lord, in reciprocation, arranges their glorification. (23-25) 4. In the pastime the Lord arranged with Bhismadeva, we learn that that which attracts the mind of a dying man becomes the beginning of his next life, so one should always think of Krsna and then, when he leaves his body, go back to Godhead, having faith that the Lord who is also the Supreme Controller, will personally fulfill any spiritual desire one may have. Therefore one should rid himself of all material desires, focus His mind on Krsna, and following Krsna's instructions obtain a relationship with Krsna in the spiritual world. (2633) 5. So intimate is the loving reciprocation between the devotees and the Lord that although a devotee is sometimes placed to act as the Lord's enemy within a particular pastime, nonetheless, the Lord accepts whatever His devotee offers because it is offered with love. The Lord becomes so obliged to His pure devotee that He desires to execute His devotee's orders, as a father is pleased to execute the orders of his son. Sometimes the Lord puts His devotees in ignorance as He did to Arjuna, so the Bhagavad-gita could be spoken. Thus the devotee can carry on many relationships with the Lord, even by playing the part of an enemy, if that part is offered with transcendental love. (34-38) 6. Dieing while looking at or remembering Krsna carries one to the highest perfection of life, and one should therefore have the Lord before him when he dies or hear the Bhagavad-gita and the Srimad Bhagavatam and thus pass at death to Vaikuntha, to act as either the Lord's servant, friend, parent, or fiancee. (39-42) 7. After a great devotee passes from this world and his spiritually surcharged body is offered special respect, the devotees feel separation for the great soul, not for his body, and then feel the Lord with them within their hearts as they glorify Him and do their duty of consoling his relatives. (43-49) Chapter Ten, Departure of Lord Krsna For Dvaraka Saunaka questions Suta about Yudhisthira's rule of the kingdom after the Kuruksetra battle, and Suta Goswami answers by describing the wonderful world situation created by Yudhisthira's reign. Sukadeva then narrates Krsna's departure from Hastinapura to Dvaraka and describes the expressions of affection by the residents of Hastinapura, especially the ladies of Hastinapura, who offer their prayers as the Lord leaves. (1-6, 7-20) The ladies appreciate their fortune in seeing the Lord and creator of the universe, Krsna, who is usually only seen

by great, pure devotees, and who mercifully descends to the material world in different ages. (21-25) The ladies then describe the glories of the land in which Krsna descends, as well as the great fortune of the wives of Krsna, who so intimately relate with Him. (26-30) The Lord accepts the prayers of the ladies and leaves Hastinapura for Dvaraka. (31-36) 1. Due to the Lord's reciprocations with His pure devotees, the devotees cannot bare His separation. This intense affection for the Lord comes about by association with pure devotees, through which the conditioned soul becomes attracted to hear Krsna's glories and thus forgetting the material world, wants to be always directly associate with Krsna through hearing, thinking, and talking about Him. Krsna appreciates glorifications from pure devotees more than the hymns of the Vedas. (1-6, 7-20) 2. Krsna, who is the shelter of the material energy as well as the shelter of the jiva souls trapped by birth and death, and who possesses a spiritual body, can free the souls from their suffering though His instructions in Bhagavad-gita and Srimad Bhagavatam. By hearing the Bhagavatam, the suffering souls will learn to purify their senses through devotional service, hear of His greatness, which is also described in the Vedas and Upanisads, and hear as well of His intimate pastimes. (21-25) 3. To achieve Krsna's association one should become purified by following the scriptures while living in a holy dham and thus renovate one's rasa with Krsna, which can be obtained regardless of one's current position. (26-30) 4. If one with purified desires wants to engage in a specific rasa with the Lord, the Lord will fulfill that desire through His pastimes show that out of affection for His devotee, He allows them to place Him under their protection and care. The Lord also shows, through His pastimes, the correct example by acting in such a way that others can follow Him. (31-36) Chapter Eleven, Lord Krsna's Entrance into Dvaraka Krsna reaches Dvaraka and blows His conchshell, which heralds the citizens to gather before the Lord. (1-5) Various citizens offer prayers and the Lord accepts their offerings. (6-10) The fantastic beauty of Dvaraka, which is resplendent with natural opulences, is described. Prior to entering Dvaraka's boundaries, the Lord accepts a reception and further reciprocates with the citizens of Dvaraka. (11-22) Krsna enters the city, greets more citizens, and exchanges affection with His mothers. (23-29) Finally the Lord enters into each of His 16,108 palaces and sees each of His Queens. (30-35) The transcendental

character of the Lord and the spiritual nature of Krsna's relationships with His queens are described. (36-39) 1. One who is not yet pure can achieve spiritual vision and see Krsna through chanting His name and taking shelter of Him as his only protector. (1-5, 6-10) 2. This is the purpose of human life. If we do not learn to see Krsna face to face, all else we see is illusion. (11-22) 3. Even today, the Lord can be seen by all in His arca form in temples. These forms will draw affection from every living being capable of giving affection, as the Lord drew affection from the residents of Dvaraka who saw him every day. (23-29) 4. We should understand that no soul can be satisfied unless he attains some position in the Lord's service, and that the Lord appeared to attract the living entities into taking part in such relationships as the one's He displayed in Dvaraka with His queens. (30-35) 5. When Krsna related to His queeens, He reciprocated with their pure affection, which was untinged by the moods of material nature. (36-39) Chapter Twelve, Birth of Emperor Pariksit The sages of Naimisaranya turn their questions back to topics about Maharaja Pariksit. Suta Goswami first explains the glories of Maharaja Yudhisthira and the glories of Maharaja Yudhisthira's reign over the earth. (1-3, 4-6) Suta then explains the vision of the Lord that Pariksit saw while still in the womb. (7-11) Sukadeva narrates the birth of Pariksit and Yudhisthira's observance of Pariksit's birth ceremony, which was attended by learned brahmanas who described the Lord's protection of Pariksit. (12-14, 15-17) In answer to Yudhisthira's inquiry about how Pariksit will compare to his ancestors, the brahmanas glorify the future qualities of Pariksit. The brahmanas finally describe the future death of Pariksit, and then, after being sufficiently remunerated, return home. (18-26, 27-29) Pariksit grows and his qualities develop under Yudhisthira's guardianship. Yudhisthira decides to perform a sacrifice to atone for his own sins. His brothers collect the needed money, and Yudhisthira performed the sacrifice in the presence of Lord Krsna. Following the sacrifice, Arjuna returns to Hastinapura with Krsna. (30-36) 1. One should, especially if he gets advance notice of his death, attempt to attain Krsna's association in the spiritual world by ardently hearing from a bonafide spiritual master. (1-3, 4-6) 2. A child remains in a womb which he has taken due to his past karma and in his great suffering he prays to Krsna, the all-pervading

Lord, who can appear anywhere He likes and protect His devotee. (711) 3. The Lord protects all living entities through his energies, but He personally protects and saves his unalloyed devotees who are engaged in His work as missionaries and as His representative, the spiritual master. (12-14, 15-17) 4. Therefore one should hear Srimad Bhagavatam from a self realized devotee, and then, when his attachment to Krsna is mature, he will get free from all material fear, anxiety, and attraction and go back to Godhead. (18-26, 27-29) 5. Since the success of all sacrifices is dependent on the priests, of which today, there are none qualified, the only sacrifice recommended in this age is the sankirtana yajna, therefore people should take to this recognized path as recommended by Lord Caitanya Mahaprabhu, to remove sins committed from doing unauthorized work and sins unintentionally committed. (30-36) Chapter Thirteen, Dhrtarastra Quits Home Vidura returns to Hastinapura after learning the science of the self from Maitreya Muni. (1-7) Maharaja Yudhisthira questions Vidura about his travels and Vidura, after replying, stays in Hastinapura for sometime. (18-16) While in Hastinapura, Vidura preaches to Dhrtarastra, his elder brother, to give up his material attachments. Vidura pushes Dhrtarastra to immediately leave home and pursue self- realization. (17-28) Dhrtarastra finally leaves along with his chaste wife (Gandhari) and Vidura. When their absence is detected by Yudhisthira, he inquires from Sanjaya, Dhrtarastra's servant, about Dhrtarastra's whereabouts. (29-37) Narada Muni appears, and Yudhisthira questions the sage. (38-40) Narada instructs Yudhisthira about the true situation of the living entity in this world. (41-47) Narada instructs Yudhisthira to take shelter of the Supreme Personality of Godhead, Krsna, who has descended upon the earth. (48-50) Before Narada departs, he explains that Dhrtarastra, after going to the Ganges, will give up his body while performing mystic yoga. (51-60) 1. The conditioned soul longing for satisfaction can obtain it only when he serves Krsna, which is his constitutional position, and which he must learn the art of doing from a bonafide spiritual master. (1-7) 2. Great devotees travel to deliver those whom they visit, and they are recognized not by their external position, but by their always being rapt in favorable remembrance of Krsna, These saintly persons should be treated like denizens of heaven without considering their

family of birth, for they are fully transcendental. Here are the words they speak. (8-16) 3. Eternal time defeats all those who do not notice her deadly approach, and sadhus should preach that one should face reality and give up the comfortable situation from which time will nonetheless steal everything by seeking protection under the Supreme Personality of Godhead. Many sadhus are needed to educate todays many Dhrtarastra that they'd better take to self-realization under the guidance of a bona fide spiritual master. (17-28) 4. By even a moments association with a sadhu, one free from faultfinding, one's anarthas are removed and one becomes detached from material which is the prerequisite to becoming attached to the spiritual. One can only maintain his detachment by acquiring a determined conviction, which also comes from sadhus, that one is achieving something superior by is renunciation. One's renunciation is successful only if Krsna is pleased. (29-37) 5. A pure devotee, who is qualified by his being faithful, learned, and renounced, who preaches the Lord's message to reclaim fallen souls should be honored as the Lord is honored. (38-40) 6. One should use his intelligence to seek liberation, not for seeking happiness or avoiding distress, for the Lord only can free one from the distress that is coming from karma. Therefore, no one can be actually dependent on us, rather they are dependent on the Lord, and by depending on the Lord and following the regulations of Krsna consciousness, one's sufferings can gradually be mitigated. (41-47) 7. One should look to the mission of the Lord, which is to remove the harassment of the devotees and mass of people by the demonic and to reclaim the fallen souls, and one should not be disturbed by the affairs of so called happiness and distress. (48-50) 8. Although the purpose of practicing the sitting postures in yoga is to become free from the modes, this freedom is most easily accomplished by engaging the senses in Krsna's service, wherein one can get free from the modes. This will occur when one practices devotional service without offending vaisnavas, associates with potent sadhus, is pious, and follows the footsteps of Narada Muni. (51-60) Chapter Fourteen, The Disappearance of Lord Krsna Arjuna's return to Hastinapura is past due, and Maharaja Yudhisthira, after noticing inauspicious signs, reveals to Bhimasena his fears that Lord Krsna, whom the Pandavas completely depend upon, has departed from this earth. (1-9) Yudhisthira tells Bhimasena the omens he has seen and concludes that Krsna's footprints will no longer grace this earth. (10-21) Arjuna suddenly returns from Dvaraka and Yudhisthira, in anxiety, questions him about the welfare of the Yadus.

Yudhisthira's questions turn to Arjuna's dejected countenence, and Yudhisthira concludes that the only possible cause could be that Lord Krsna has disappeared. (22-44) 1. When a civilization or person is separated from Krsna, the result is inauspicious and then sufferings are inflicted upon the separated souls by the Lord's material energy. (1-9, 10-21) 2. But these suffering living entities aren't the only living entities. There are also infallible entities in the spiritual world with whom the Lord wonderfully reciprocates. (22-44) Chapter Fifteen, The Pandavas Retire Timely Arjuna, who is grief-stricken and overwhelmed, remembers Krsna and begins explaining that Krsna, his dear friend, is now lost to him. (1-6) Arjuna retells incident after incident how Krsna empowered and protected him and the other Pandavas. (7-17) Arjuna then speaks about the intimacy of his relationship with Krsna, and how, in the absence of Krsna, he has lost his powers and has been defeated by some insignificant cowherdmen. (18-21) Arjuna then relates news of the destruction of the Yadu dynasty to Yudhisthira. (22-26) Feeling great grief, Arjuna remembers Krsna's instructions and becomes situated in transcendence, beyond the modes of material nature. (2731) After hearing from Arjuna, Yudhisthira and Kunti decide to go back to Godhead. Suta then philosophically explains about the disappearance of both the Yadus and the Supreme Lord. (32-35) Understanding that Kali has entered, Maharaja Yudhisthira enthrones Maharaja Pariksit as emperor, frees himself from the material conception of life, and leaves home to devote himself completely to thinking of the Supreme Personality of Godhead. (36-44) After describing how the Pandavas followed Yudhisthira and after describing the death Vidura, the chapter ends with a benediction. (45-51) 1. Arjuna is a typical friend of Krsna and see the wonderful reciprocation Krsna has with Arjuna in power and glory which is caused by Arjuna's dependence on Krsna. (1-6) 2. Lists the wonderful loving reciprocations between with Arjuna and Krsna in their fraternal rasa. (7-17) 3. These relationships with Krsna are fully satisfying and Krsna makes arrangements for giving and taking in the dealings with His devotees according to His plans. (18-21, 22-26) 4. One can become free from illusory separation from Krsna, which is different from the loving ecstatic separation that Yudhisthira was feeling at the beginning of Chapter 14, through association by remembering His instructions, chanting, reading his scriptures, etc. Because Krsna is eternally present, one can even become liberated

from illusion simply by understanding Krsna's birth and activities. (2731) 5. Krsna is always here, and doesn't expire when He leaves this world. (32-35) 6. At least at the end of one's life, one should detach himself from all material dependencies and designations and leave home to fix his mind in incessantly thinking of Krsna. (36-44) 7. But one must begin training and live purely in one's life to attain success at the time of death by fixing one;s mind in Krsna and going back to Godhead. If one can master this art and attain the same result of going back to Godhead while still within this body. (4551) Chapter Sixteen, How Pariksit Received the Age of Kali Suta Goswami explains that once, as Maharaja Pariksit was reigning under the guidance of the brahmanas, he punished the master of Kali Yuga, who was causing pain to a cow and a bull. (1-4) Saunaka Rsi inquires about the punishment of Kali and explains the glories of hearing about topics relating to Krsna. (5-9) Suta relates that after Maharaja Pariksit perceives the influence of the age of Kali within his kingdom, he initiates a tour to defeat Kali. While touring, Maharaja Pariksit hears the glories of his great relatives, the Pandavas. (10-16) Dharma, who is wandering in the form of a bull, questions the earth, in the form of a cow, about the cause of the earth's current, miserable condition. (17-24) The earth replies that her misery is caused by her separation from Krsna's presence and by an increase of Kali's influence due to Krsna's absence. Maharaja Pariksit then arrives. (2536) 1. The king or the executive head of a government must protect brahminical culture and thus insure that Kali's influence doesn't enter. (1-4) 2. Hearing of such a king whose activities are connected with Krsna is purifying. (5-9) 3. And where does a king get his potency? Through always remembering Krsna. (10-16) 4. The horrible Kali yuga culture can be removed by the sankirtana yajna. (17-24) 5. Kali Yuga, which began the moment that Krsna disappeared from this planet, can be ended, and an opulent situation on earth can be reinstituted. This can occur when the pure chanter of the Lord's name travels throughout the world and thus removes the influence of Kali. (25-36)

Chapter Seventeen, The Punishment and reward of Kali Maharaja Pariksit challenges and threatens the low-class man, dressed as a king, who is beating the cow and the bull. (1-6) Maharaja Pariksit then questions and consoles the cow and the bull. (7-16) The bull answers Maharaja's inquiries about the cause of his difficulties, and after hearing the bull's reply, Maharaja Pariksit recognizes the bull as the personality of religion and begins to reply to him. (17-23) After Maharaja Pariksit completes his reply, and as he is preparing to kill Kali, Kali surrenders. Although Maharaja Pariksit spares Kali's life, he banishes him. Kali then requests a place where he can fearlessly live. (24-37) Maharaja Pariksit gives Kali permission to dwell in five places-where gambling, drinking, prostitution, and animal slaughter take place, and where gold is hoarded--all places with which brahmanas and sannyasi's should never come in contact. After Maharaja Pariksit drives Kali from his kingdom, he re-establishes religion and begins his reign. (38-45) 1. Kali continues because no ksatriya king is present to suppress its irreligious activities. (1-6) 2. Such a king rules according to the scriptures and never allows offenseless citizens to be disturbed by irreligious offenders. (7-16) 3. Sometimes, to prove a point, as the Lord did when He put Bhumi and Dharma in trouble to prove that Maharaja Pariksit was the ideal executive head, the Lord uses His devotees and even causes them distress. (17-23) 4. It is essential that we understand the importance of a qualified king in removing the influence of Kali, and in the absence of such a king, the systematic education offered to the citizens in the Bhagavatam and the performance of the sankirtana yajna, will do the same job. (24-37) 5. Cooperation between the brahmanas and the ksatriya will thus bring success to the state. (38-45) Chapter Eighteen, Maharaja Pariksit Cursed by a Brahmana Boy Suta Goswami begins by describing Maharaja Pariksit's life which contains wonderful dealings with Krsna. (5-9) The sages glorify Suta and the importance of hearing about Krsna from great devotees. They then request Suta to describe the pastimes of the Lord, especially the topics upon which Maharaja Pariksit fixed his mind and thus attained Krsna's lotus feet. (10-17) Suta first explains the process of purification through hearing about Krsna, and then begins explaining the exalted qualities of the Supreme Lord Krsna. (18-23) Suta begins narrating how Maharaja Pariksit insulted the sage Samika Rsi by placing a dead snake around the meditating sage's neck. (24-31) After

Samika Rsi was insulted, his son, Srngi, cursed Maharaja Pariksit to die in seven days. Samika Rsi lamented when he heard what his son had done. (32-37) Samika Rsi prays to the Supreme Lord to forgive his son for his foolishness. (38-46) 1. A pure devotee always remembers Krsna, is never afraid or bewildered, is free from material attachments, and can thus remember Krsna at the time of death. These qualifications arise in the heart of one who submissively hears and serves a great soul. (1-4) 2. Hearing is so powerful that the ill effects of Kali can be driven out of society if the state adopts a system of propagating the hearing of Krsna katha, which also includes hearing about the devotees of the Lord. (5-9) 3. Because hearing about Krsna brings eternal life, and because devotional service based on hearing and chanting guarantees results in Kali yuga, and because one can relish the topics of Krsna without satiation, the Srimad Bhagavatam is dear to the devotees, for it is enriched with devotional Krsna Katha. One should thus submissively hear the Bhagavatam from a speaker who is fixed on Krsna. (10-17) 4. By association and hearing from great souls, by preaching, and by offenseless chanting the devotee are freed all sins and disqualifications and are empowered with the Lords' potency. That Lord, Sri Krsna, is completely self satisfied and independent and is not in need of service from anyone, for no one is equal or greater than Krsna and all the demigods are engaged in His service. Because Krsna is unfathomable, only He can describe Himself--but the learned devotees can describe Him as far as they are empowered by the Lord. (18-23) 5. To achieve his purposes and to bring His devotee closer to Him, the Lord sometimes creates a difficult situation for His devotees, and the devotees therefore accept their difficult conditions as the blessings of the Lord. This was the case when the Lord created a distressful condition for Maharaja Pariksit so the Srimad Bhagavatam could be spoken. (24-31) 6. Kali Yuga entered society through the pride of the brahmanas who were powerful but did not understand the importance of culture, Due to this fall of the brahmanas, Kali yuga brahmanas lost their their powers and gradually the rest of society thus became degraded. (3237) 7. Because of brahminical impropriety, the proper monarchial government was lost, and because of an improper leadership, people misuse their lives for sense gratification and don't attempt to go back to Godhead. The brahminical community must take responsibility for this. (38-46)

8. We should also learn from the life of Maharaja Pariksit that one should take advantage of difficult and awkward circumstances by taking shelter of the Supreme Lord and advancing in Krsna consciousness. (47-50) Chapter Nineteen, The Appearance of Sukadeva Goswami Maharaja Pariksit laments that he insulted the sage. When Maharaja Pariksit hears that he's been cursed for his offense, he begins preparing for his death. Fasting, he sits down at the bank of the Ganges and gives himself up to the lotus feet of the Lord. (1-3, 4-7) After hearing of the great king's plight, many rsis arrive. Maharaja Pariksit welcomes them and tells them of his decision to fast until death. (8-19) The sages glorify the king's decision and Maharaja Pariksit responds by inquiring from the sages about the duty of one who is about to die. (20-24) After Maharaja Pariksit has made his inquiry, the exalted sage Sukadeva Goswami approaches the assembly. Maharaja Pariksit offers him respect, glorifies him, and then inquires about the duty of one about to die. (25-40) 1. When a pure devotees is dieing, he fixes his mind on Krsna with determination, and desires to only go to the spiritual world. In preparation, one should retire from family life and shift himself to the bank of a sacred river. Prior to this point, one should not have willingly committed any offenses and one should have constantly remembered the lotus feet of the Lord without any deviation. Then at the end, one should ask everyone to accept his obeisances and then beg them to excuse all his offenses. One should then consult with authorities about how he should spend his final days. Although sages usually avoid the association of those who take part in the material world, they should nevertheless overlook the previous material position of a pure devotee who is about to die. They should give him their association. The devotee should consider his situation thusly, The Lord, as a special favor to me, is personally removing me from this material situation for I am so strongly attached to it. As soon as the devotee thus surrenders to the will of the Supreme Lord, he conquers his fear of death. Thus devotee has the most perfect life in the material world, and then at the time of death, he has the most favorable conditions for his going back to Godhead, with all obstacles removed from his path. The devotee's position is so secure that even the demigods work to help the devotee at the time of the death of his body. (1-3, 4-7) 2. The devotees live in the material world unattached to its glare due to their to their having accepted that association with the Lord in His abode is life's highest gain. Although the departure from this world

of a great devotees is nothing to lament about, for he achieves the topmost spiritual planet, Goloka Vrindaban, their departure nonetheless leaves us with a lamentable fact this great souls, who is so rarely found, can no longer be within our sight. (8-19) 3. Sages have no other desire than reclaiming the fallen souls rotting in material existence and preaching to them that devotional service to Krsna is everyone's duty in all circumstances, especially at the end of their lives. (20-24) 4. True sages will recognize and honor an exalted devotee as soon as they see him. They show the exalted devotee respect regardless of his material, bodily situation. One must accept a bonafide spiritual master if he is interested in solving the problems of life and understanding the science of transcendence. Especially one who is near death should appreciate the presence of a great saint for he can turn any place into a pilgrimage spot. It is essential to understand that getting the association and help of a saint and accepting him as spiritual master means that one has received the direct help of the Lord Himself. (25-40)

End of this part ******************************* Part Five: Translation of Verses One through Three by Srila Prabhupada om namah bhagavate vasudevaya janmady' asya yato 'nvayad itaratas carthesv abhijnah svarat tene brahma hrda ya adi-kavaye muhyanti yat surayah tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa dhamna svena sada nirasta-kuhakam satyan param dhimahi om--O my Lord; namah--offering my obeisances; bhagavate--unto the Personality of Godhead; vasudevaya--unto Vasudeva (the son of Vasudeva), or Lord Sri Krsna, the primeval Lord; janma-adi-creation, sustenance and destruction; asya--of the manifested universes; yatah--from whom; anvayat-directly; itaratah-- indirectly; ca--and; arthesu--purposes; abhijnah--fully cognizant; sva-rat--fully independent; tene--imparted; brahma-- the Vedic knowledge; hrda--consciousness of the heart; yah--one who; adi-kavaye--unto the original created being; muhyanti--are illusioned; yat--about whom; surayah-great sages and demigods; tejah--fire; vari--water; mrdam--earth; yatha--as much as; vinimayah--action and reaction; yatra--whereupon; tri-sargah-- three modes of creation, creative faculties; amrsa--almost factual; dhamna--along with all transcendental paraphernalia; svena--self-sufficiently; sada--always; nirasta--negation by absence; kuhakam--illusion; satyam--truth; param--absolute; dhimahi--I do meditate upon. 1. om namah bhagavate vasudevaya -- O my Lord,Sri Krsna, Son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. 2. janmady' asya yato -- (I meditate of Lord Krsna because) He is the Absolute Truth, and the primal cause of all causes of the creation, sustenance, and destruction of the manifest universes. 3. 'nvayad itaratas carthesv abhijnah 'nvayad itaratas -- (directly and indirectly) carthesv--(purposes), abhijnah--(all knowing)} He is directly and indirectly conscious of all manifestations 4. svarat--(independent) He is independent because there is no other cause beyond Him. 5. tene brahma hrda ya adi-kavaye -- It is He only, who imparted the Vedic knowledge into the heart of Brahmaji, the original living being 6. muhyanti yat surayah -- (By Him) even the great sages and demigods are placed into illusion, 7. tejo-vari-mrdam yatha -- (as one is bewildered) by the illusory representation of water seen in fire or land seen on water. 8. vinimayo yatra tri-sargo -- Only because of Him do the material universes, temporarily manifested by the three modes of material nature, 9. 'mrsa -- appear factual, (although they are unreal). 10. dhamna svena sada -- (I therefore meditate upon Him, Lord Sri Krsna,) who is eternally existant in the transcendental abode, 11. nirasta-kuhakam -- which is forever free from the illusory representation of the material world 12. satyam param dhimahi -- I meditate upon Him, for He is the Absolute Truth O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally

existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. Verse Two (A) dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam (B) vedyam vastavam atra vastu sivadam tapa-trayonmulanam (C) srimad-bhagavate maha-muni-krte kim va parair isvarah (D) sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat dharmah--religiosity; projjhita--completely rejected; kaitavah-- covered by fruitive intention; atra--herein; paramah--the highest; nirmatsaranam--of the one-hundred-percent pure in heart; satam--devotees; vedyam--understandable; vastavam--factual; atra- -herein; vastu--substance; sivadam--well-being; tapatraya-- threefold miseries; unmulanam--causing uprooting of; srimat-- beautiful; bhagavate--the Bhagavata Purana; maha-muni--the great sage (Vyasadeva); krte--having compiled; kim--what is; va--the need; paraih--others; isvarah--the Supreme Lord; sadyah--at once; hrdi--within the heart; avarudhyate-become compact; atra-- herein; krtibhih--by the pious men; susrusubhih--by culture; tat- ksanat--without delay. (A) Completely rejecting all religious activities which are materially motivated, this Bhagavat Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. (B) The highest turth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. (C) This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in his maturity), is sufficient in itself for God realization. What is the need for any other scripture? (D) As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge, the Supreme Lord is established within his heart. Verse Three (A) nigama-kalpa-taror galitam phalam (B) suka-mukhad amrta-drava-samyutam (C) pibata bhagavatam rasam alayam (D) muhur aho rasika bhuvi bhavukah nigama--the Vedic literatures; kalpa-taroh--the desire tree; galitam--fully matured; phalam--fruit; suka-Srila Sukadeva Gosvami, the original speaker of Srimad-Bhagavatam; mukhat--from the lips of; amrta-nectar; drava--semisolid and soft and therefore easily swallowable; samyutam--perfect in all respects; pibata--do relish it; bhagavatam--the book dealing in the science of the eternal relation with the Lord; rasam--juice (that which is relishable); alayam--until liberation, or even in a liberated condition; muhuh-always; aho--O; rasikah--those who are full in the knowledge of mellows; bhuvi--on the earth; bhavukah-expert and thoughtful. A. (This Bhagavatam is the) fully mature fruit of the tree of Vedic literatures B. (and) this nectar, which has emanated from the mouth of Sukadeva Gosvami, is easily swallowable and perfect in all respects C. This juice of the Bhagavatam is relishable for souls before they are liberated, as well as those who are liberated, and D. O, always, for those who who are full in the knowledge of the mellows of devotional love. O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emulated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. Part Six: Verse One--Pointing to Krsna and Pointing to Radha- Krsna Pointing to Krsna

janmady' asya yato 'nvayad itaratas carthesv abhijnah svarat tene brahma hrda ya adi-kavaye muhyanti yat surayah tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa dhamna svena sada nirasta-kuhakam satyan param dhimahi janmady' asya yato-- (janma adi asya) of the original (adi) Personality of Godhead; anvayad -- (going) after taking His birth in Mathura, He told His father to take him away from this place; itaratas -- to another place; carthesu -- expert in making arrangements; abhijna -- very; svarat -- one who lives with His devotees (He was born in prison and wanted to go to His devotees in Gokula); (I offer my my respectful obeisances to) the original Personality, who, just after taking His birth in a prison house in Mathura, was so expert that He, wishing to go and live with His devotees in Gokula, told His father to take Him away to another place. tene brahma -- He expanded; hrda ya -- by His own thinking; adi- kavaye -- Lord Brahma; muhyanti -bewildered; yat surayah -- great personalities He expanded Himself by His own thinking power into many cows and boys and bewildered even great personalities, like Brahma. (Not only Brahma, a demigod, but even Lord Baladeva was bewildered for one year.) tejo -- effulgence; vari -- water; mrdam -- earth; yatha vinimayo -- exhange, transformed; yatra tri-sargo -- created pastimes in three places, namely, Vrindavana, Mathura, and Dvaraka; amrsa -- these are not false, but are real The Lord created His eternal pastimes in three places, Vrindavana, Mathura, and Dvaraka, and they are so wonderful that they change the characteristics of one thing into another, such as when the moon lost its effulgence when Krsna played His flute, the Yamuna became solid and solid rocks melted. dhamna svena sada nirasta-kuhakam -- All of Krsna's pastime places are free from illusion; param satyam -- Govinda, by name, is called Satya; dhimahi -- I meditate All of the places of Krsna's pastimes are free from maya, illusion, because illusion cannot approach these dhams. I therefore meditate upon the Supreme Lord Krsna (Satyam is a name of Krsna mentioned many times in SB 10.2.26). Pointing to Radha-Krsna and describing Their Sweetness from Krsna Sandarbha janmady' asya yato 'nvayad itaratas carthesv abhijnah svarat tene brahma hrda ya adi-kavaye muhyanti yat surayah tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa dhamna svena sada nirasta-kuhakam satyan param dhimahi Anucheddha 2, Text 13 The first verse of Srimad Bhagavatam is intended to describe not only the opulences and glory of both Lord Krsna and Srimati Radharani. This verse describes Their transcendental sweetness. The verse is: Text 14 "O my Lord, Sri Krsna, son of Vasudeva, O all pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly

and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, modes of natures, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode, which is forever free from the illusory representation of the material world. I meditate upon Him." Text 15 In this verse the words "yato 'nvayad" mean "Lord Krsna, who is attached to Srimati Radharani, His transcendental pleasure potency", and the word "itaratah" means "His eternal companion, Srimati Radharani". Text 16 In this verse the word "yatah" means "from whom", "adyasya" means "the mellow of madhurya-rasa". and "janma" means "manifestation". The meaning is that They are the transcendental abode of the science of madhurya-rasa. Next the great sweetness of Their wonderful pastimes is described in the words "arthesu", which means "in many pastimes" and "abhijnah", which means "expert". The word "svarat" means "in Her company He shines (raj) with great splendor". Text 17 Thinking "by Their mercy I shall completely describe the wonderful divine couple", he (Vedavyasa) then spoke the next part of this verse. "Adi-kavaye" here means "to me, Vedavyasa, who am now beginning the descriptions of Their pastimes". "Hrda" here means "by the gateway of the heart", "brahma" means "the spiritual words that describe Their pastimes", "yah tene" means "who in the beginning revealed this entire purana in my heart". That is the meaning. The revelation of Srimad- Bhagavatam to Vyasadeva is described in Srimad-Bhagavatam (1.7.4-6): "Thus he (Vyasadeva) fixed his mind, perfectly engaging it by linking it in devotional service (bhaktiyoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control." "Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries." "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth." Text 18 The word "yad" here means "about whom", "surayah" means "even Ananta Sesa and those like Him", and "muhyanti" means "are not able to even begin to understand or describe Their very wonderful virtues and the handsomeness of Their transcendental forms". They think: "If She (Srimati Radharani) is not merciful to Me, then even if I have a form like Lord Madhava's own form I shall not be able to understand pastimes such as the one that begins with this verse (Srimad-Bhagavatam 10.30.26): "The gopis began to follow the footprints, and shortly they saw another set of footprints beside them, and immediately they became very sorry." Text 19

The phrase "tejo-vari-mrdam yatha vinimayah" also describes the pastimes of Sri Sri Radha-Krsna. These words refer to Lord Krsna's playing His flute for upon hearing the sound of His flute, all the living entities in Vrndavana become overwhelmed with transcendental bliss, and change their nature. The shining moon and stars (tejah) become dimmed, and they appear like water or earth. The Yamuna river and other bodies of water become stunned and solid as earth or stone, and the earth and stones begin to melt and take part on the prosperties of water. These astonishing things occur as a result of the wonderful pastimes of Sri Sri Radha-Krsna and Lord Krsna's melodious flute music. Text 20 The phrase "yatra tri-sargo mrsa" may be interpreted in the following way: "Yatra" means "in Srimati Radharani". "Tri-sargah" may be interpreted to mean the Lord three potencies of Sri, Bhu, and Lila-sakti, or it may also be interpreted to mean the Lord's abodes of Dvaraka, Mathura, and Vrndavana, or it may be interpreted to mean the three classes of gopis in Vrndavana, those friendly to Srimati Radharani, those who are neutral parties, and those who are Srimati Radharani's rivals. "mrsa" means "irrevelant". All these, the Lord's potencies, abodes, and the gopis of Vrndavana, are all insignificant in comparison to the transcendental opulence, qualities and beauty of Srimati Radharani. Krsna does not need any of these to satisfy His transcendental desires, for all His desires may be fulfilled by Srimati Radharani alone. Text 21 The word "dhimahi" means "I meditate on Sri Sri Radha-Krsna". Text 22 We may note that the co-relative pronoun "tat" (in the singular), understood although not directly expressed in this sentence, refers to both Sri Sri Radha and Krsna, and in addition to that is in the neuter gender. Sri Sri Radha-Krsna are described in the singular because They are the supreme potency and the supreme master of all potencies. Because in one sense there is no difference in nature between the potency and master of potencies, They are both described with one pronoun in the singular. Another reason for using a singular word to describe Sri Sri Radha-Krsna is because there is such a great bond of transcendental love between Them, it is as if they are one. They are described by a nueter pronoun because a feminine pronoun would be inappropriate for Lord Krsna and a masculine pronoun would be unsuitable for Srimati Radharani. For this reason the nueter pronoun "tat" is used, for this can be understood to be the common-gender, both masculine and feminine. Text 23 The phrase "dhamna svena sada nirasta-kuhakam" may be interpreted in the following way: By Their power and opulence (dhamna svena), Sri Sri Radha and Krsna remain always (sada) free (nirasta) from the illusions (kuhakam) of the material nature (birth, death, old age, and disease), as well as from the illusory interference offered by Srimati Radharani's gopi rivals. None ot these can offer any obstruction to the pastimes of Sri Sri Radha-Krsna. Text 24 The word "satyam" (eternal) in this verse should be understood to mean that Sri Sri Radha-Krsna are eternally situated in the highest perfection. They eternally relish transcendental bliss in Their pastimes, and this condition is never changed

Text 25 The word "param" should be understood to mean that the unprecedented transcendental qualities, pastimes, and other features of Sri Sri Radha-Krsna are supreme, and nothing else is in any way equal to them. These superexcellent qualities and pastimes fill the entire universe with wonder. Text 26 When a description is used to apply simultaneously to two or more nouns of similar nature, such a literary ornament is called prativastu-upama, and when a series of descriptions are used in this way, it is called mala-prativastu-upama. This verse (Srimad- Bhagavatam 1.1.1) is an example of such a mala-prativastuupama, for a series of descriptions intended equally for Radha and Krsna are given here. Sri Sri Radha and Krsna are described here as greater than the greatest, without any equal. They possess similar sublime transcendental qualities, and the flooding rivers of nectar of Their transcendental qualities is the very life of the devotees. Indeed, who would not become delighted by hearing the transcendental pastimes of Their lotus feet? Text 32 The charming sweetness of Sri Sri Radha-Madhava is enhanced by Their mutual exchange of pure and playful dancing glances upon each other. That sweetness has annointed Them with the greatest skill in delighting each other with the pastimes of madhurya- rasa, and that sweetness has made Them intoxicated with the sweet fragance of the nectarean love They bear for each other. May that sweetness of the black and gold forms of Sri Sri Radha-Krsna continually overtake my thoughts. Part Seven: The Six Questions of the Sages and Where the Questions are Answered....104 In his commentary on Srimad Bhagavatam 1.2.1, Visvanath Cakravarti Thakura has summarized the six questions that the sages of Namasaranya asked Suta Gosvami as follows: 1. What is the ultimate benefit for mankind? 2. What is the essence of all scriptures? 3. For what reason did the Lord take His birth from Devaki? 4. Describe the wonderful deeds of the Lord when He assumed the forms of Brahma, Rudra, etc, for the purpose of creating, maintaining, and destroying the universe. 5. Fully describe the activities of Lord Hari's incarnations within this universe. 6. Where has religion taken shelter after Krsna has retired to His own abode? Srila Jiva Gosvami has commented that of these six questions, four are answered in Chapter Two and two are answered in Chapter Three. Here are the questions and the place in which they are answered according to two commentators on the Bhagavatam: Question One (1.1.9): What is the absolute and ultimate good (sreyah) for people in general? After describing that devotional service to Sri Krsna was the essence of the scriptures, Suta explains that the ultimate benefit for people in general is to become free from material bondage and develop love of God through devotional service offered only to Krsna or His plenary parts (Especially SB 1.2.6- 7, but also until verse 27) Question Two: (1.1.11): What is the essence of all scriptures?

Throughout the Second Chapter of the Bhagavatam and especially in SB 1.2.6-7, and continuing on to text 28, Sri Krsna, the Supreme Personality of Godhead, is confirmed as the only object of worship, and establishing one's lost relationship with Him in love and service through devotional service is proclaimed as sum and substance of the Vedic literatures. Question Three (1.1.12): Tell why Krsna, the Supreme Personality of Godhead appeared. This question is answered in 1.2.34, "to reclaim those in the mode of pure goodness." In addition, this question is answered in 1.8.35, 9.4.61, 10.8.48-50, and 10.33.37. Question Four (1.1.17) Tell us of the acts of Lord performs in relationship to creating the material world. This question is answered in 1.2.30-33, wherein the Bhagavatam explains how Vasudeva creates the material substance and enters into it as the Purusa incarnations. In addition, Cantos Two and Three Four explain the creation of the universe. Question Five (1.1.18): Describe the activities of the incarnations of the Lord. The Lord's incarnations are described within the Chapter Three of the First Canto. Descriptions of the incarnations are expanded throughout the remainder of the Bhagavatam. Question Six (1.1.23): Where have religious principles gone this planet? after Krsna's disappearance from

Suta Goswami answers this question in SB 1.3.43 by declaring, "This Bhagavat Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna 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."