SB5 2 PDF

ALL GLORY TO $Rl GURU AND GAURANGA
SRIMAD
BHAGAVATAM
of
K�SI':-JA-DVAIPAYANA VYASA
��fq��:�
�4��f�f'Pitmtl
�� illijii(1it�
31m� ;it ��II �II
svasty astu viSvasya khala� prasidatam
dhyayantu bhutani sivam mitho dhiya
mana5 ca bhadram bhajatad adhok§aje
avesyatam no matir apy ahaituk;; (p.l68)
BOOKS by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Bhagavad-gita As It Is
Srimad-Bhagavatam, Cantos 1-5 (15 Vols.)
Sri Caitanya-caritamrta (17 Vols.)
Teachings of Lord Caitanya
The Nectar of Devotion
Sri Tsopani�ad
Easy Journey to Other Planets
Kr�Qa Consciousness: The Topmost Yoga System
Kr�Qa, The Supreme Personality of Godhead (3 Vols.)
Transcendental Teachings of Prahlada Maharaja
Kr�Qa, the Reservoir of Pleasure
The Perfection of Yoga
Beyond Birth and Death
On the Way to Kr�Qa
Raja-vidya: The King of Knowledge
Elevation to Kr�Qa Consciousness
Kr�Qa Consciousness: The Matchless Gift
Back to Godhead Magazine (Founder)
A complete catalogue is available upon request.
The Bhaktivedanta Book Trust

3764 Watseka Avenue
Los Angeles, California 90034
SRIMAD
BHAGAVATAM
Fifth Canto
"The Creative Impetus"
(Part Two-Chapters 14-26)
With the Original Sanskrit Text,

Its Roman Transliteration, Synonyms,
Translation and Elaborate Purports by
His Divine Grace

A.C.Bhaktivedanta Swami Prabhupada
Founder-Acarya of the International Society for Krishna Consciousness
e
THE BHAKTIVEDANTA BOOK TRUST
New York· Los Angeles· London· Bombay
Readers interested in the subject matter of this book
are invited by the International Society for Krishna Consciousness
to correspond with its Secretary.
International Society for Krishna Consciousness

3764 Watseka Avenue
Los Angeles, California 90034
© 1975 Bhaktivedanta Book Trust
All Rights Reserved
Library of Congress Catalogue Card Number: 73-169353

International Standard Book Number: 0-912776-79-x
First printing, 1975: 20,000 copies
Printed in the United States of America

Table of Contents
��
Introduction XlV
CHAPTER FOURTEEN
The Material World as the Great Forest of
Enjoyment 1
The Soul Is Conditioned by the Material Atmosphere 5

Family Members Are Like Tigers and Jackals 10
Gold Is the Source of Opulence and Envy 14
The Mirage of Material Enjoyment 19
So-called Sadhus Preach Against Vedic Principles 23
Family Life Is Like a Forest Fire 25
Materialists Are Devoured by the Python of Sleep 30
Transcendentalists Condemn the Path of Fruitive Activity 33
The Miseries of the Conditioned Soul 38
Unauthorized Man-made Gods 43
Family Life Affords Momentary Sex Pleasure 49
No One Can Be Happy in Material Life 55
The Creeper of Fruitive Activity 59
The Wonderful Activities of Bharata Maharaja 65
One Should Study the Life of Maharaja Bharata 69
CHAPTER FIFTEEN
The Glories of the Descendants of King
Priyavram 71
Sumati Followed the Path of �!?abhadeva 72

King Pratiha As the Paragon of Bona Fide Preachers 75
v
Vt Srimad-Bhagavatam
The Characteristics of King Gaya's Royal Order 78

The Daughters of Dak�a Bathe King Gaya 82
King Viraja As the Jewel of the Dynasty of Priyavrata 88
CHAPTER SIXTEEN
A Description of Jamhiidvipa 89
Meditation on the Universal Form 92
Nine Divisions of Land in Jambiidvipa 97

The Four Mountains on the Sides of Mount Sumeru 102
The River Arm:wdii Is Made of Mango Juice 106
Rivers of Honey Flow from the Mahiikadamba Tree 111
The Mountains Around the Foot of Mount Meru 115
The Township of Lord Brahmii 117
CHAPTER SEVENTEEN
The Descent of the River Ganges 1 19
The Origin of the Ganges River 121

Ganges Water Is Carried Through the Spaceways 127
Bhiirata-var�a as the Field of Fruitive Activities 133
The Quadruple Expansions of NiiriiyaQ.a 139
Prayers of Siva to Sankar�al).a 143
Se�a Holds the Universes on His Hoods 149
CHAPTER EIGHTEEN
The Prayers Offered to the Lord by the
Residents of Jambiidvipa 155
Bhadrasravii Worships Hayasir�a 157

Hayagriva Retrieves the Vedas 163
The Mantra Chanted by Prahliida 166
Hearing the Activities of Mukunda 173
Table of Contents vu
Kamadeva Enjoys His Transcendental Senses 182

Kri?Q.a Is the Only Husband 188
Vaivasvata Manu Worships Lord Matsya 198
Aryama Worships Vi�?Q.u's Form of a Tortoise 205
Kapiladeva Analyzes the Cosmic Manifestation 210
The Lord as the Original Boar 220
CHAPTER NINETEEN
A Description of the Island of
Jamhiidvipa 221
Hanuman Always Serves Ramacandra 223
Lord Ramacandra's Mission 229

Devotees of Ayodhya Go Back to Godhead 236
The Glories of Nara-NarayaQ.a 240
Materialists Are Attached to Bodily Comforts 244
Prominent Rivers in Bharata-var�a 249
The Demigods Desire Human Birth in Bharata-vari?a 254

Worshipers of Demigods Are Benedicted by the Lord 263
The Eight Small Islands Surrounding Jambiidvipa 269
CHAPTER TWENTY
Studying the Structure of the Universe 271
The Inhabitants of Plak�?advipa Attain the Sun 276

Salmalidvipa Is Surrounded by an Ocean of Liquor 282
On Kusadvipa There Are Clumps of Ku5a Grass 287
Mount Kraufica Is Protected by VaruQ.adeva 292

An Ocean of Yogurt Surrounds Sakadvipa 296
The Great Lotus Flower on Pu�?karadvipa 301
A Land Made of Gold 306
The Lord Exhibits His Forms to Maintain the Planets 312
vm Srimad-Bhiigavatam
CHAPTER TWENTY-ONE
The Movements of the Sun 319
The Sun As the King of All Planets 322

The Sun Travels Over Manasottara Mountain 325
The Moon Becomes Visible and Then Sets 328
The Chariot of the Sun-god 330
CHAPTER TWENTY-TWO
The Orbits of the Planets 337
The Movement of the Sun and Planets 340

The Sun-god Has Three Speeds 344
The Moon Represents the Influence of the Lord 347
Jupiter Is Favorable to the Brahmar:ws 351
CHAPTER TWENTY-THREE
The SiS1llla
lir Planetary System 355
The Polestar as the Pivot for All Stars and Planets 357
The Form of Sisumara 365
The Mantra Worshiping the Sisumara-cakra 368
CHAPTER TWENTY-FOUR
The Subterranean Heavenly Planets 371
Rahu Is Inimical Toward the Sun and Moon 374

The Beautiful Cities in the Imitation Heavens 381
Three Kinds of Women Created by the Demon Bala 387
Bali Maharaja Offers Everything to Vamanadeva 392
Bali Maharaja Speaks 398
Mahatala Is the Abode of Many-hooded Snakes 404
Table of Contents z.x
CHAPTER TWENTY-FIVE
The Glories of Lord Ananta 409
The Beauty of Lord Ananta 413

Anantadeva Restrains His Anger and Intolerance 416
Narada Muni Always Glorifies Ananta 419
Ananta Easily Sustains the Universe 427
CHAPTER TWENTY -SIX

A Description of the Hellish Planets 431
The Location of the Hellish Planets 437

The Names of the Different Hells 441
Animals Called Rurus 445
The Punishment for Punishing a Faultless Person 451
The Punishment for Illicit Sex 456
The Punishment for Needlessly Sacrificing Animals 463
The Punishment for Those who Are like Envious
Serpents 471
Both the Pious and Impious Return to Earth 476
Appendixes
The Author 485
References 487
Glossary 489
Sanskrit Pronunciation Guide 495
Index of Sanskrit Verses 497
General Index 505
Preface
We must know the present need of human society. And what is that
need? Human society is no longer bounded by geographical limits to par
ticular countries or communities. Human society is broader than in the
Middle Ages, and the world tendency is toward one state or one human
society. The ideals of spiritual communism, according to Snmad
Bhiigavatam, are based more or less on the oneness of the entire human
society, nay, on the entire energy of living beings. The need is felt by
great thinkers to make this a successful ideology. Srimad-Bhiigavatam
will fill this need in human society. It begins, therefore, with the aphor
ism of Vedanta philosophy (janmady asya yata/:£) to establish the ideal of
a common cause.
Human society, at the present moment, is not in the darkness of obli
vion. It has made rapid progress in the field of material comforts, educa
tion and economic development throughout the entire world. But there is
a pinprick somewhere in the social body at large, and therefore there are
large-scale quarrels, even over less important issues. There is need of a
clue as to how humanity can become one in peace, friendship and
prosperity with a common cause. Srimad-Bhiigavatam will fill this need.
for it is a cultural presentation for the re-spiritualization of the entire
human society.
Snmad-Bhiigavatam should be introduced also in the schools and col
leges, for it is recommended by the great student devotee Prahlada
Maharaja in order to change the demonic face of society.
kaumiira iicaret priijfio

dhnrmiin bhiigavatiin ihn
durlabhnm man�am janma
tad apy adhruvam arthadam
(Bhiig. 7.6.1)
Disparity in human society is due to lack of principles in a godless

civilization. There is God, or the Almighty One, from whom everything
emanates, by whom everything is maintained and in whom everything is
Xl
xn Srimad-Bhagavatam
merged to rest. Material science has tried to find the ultimate source of
creation very insufficiently, but it is a fact that there is one ultimate
source of everything that be. This ultimate source is explained rationally
and authoritatively in the beautiful Bhagavatam or Srimad
Bhiigavatam.
Srimad-Bhiigavatam is the transcendental science not only for know
ing the ultimate source of everything but also for knowing our relation
with Him and our duty towards perfection of the human society on the
basis of this perfect knowledge. It is powerful reading matter in the
Sanskrit language, and it is now rendered into English elaborately so that
simply by a careful reading one will know God perfectly well, so much so
that the reader will be sufficiently educated to defend himself from the
onslaught of atheists. Over and above this, the reader will be able to con
vert others to accept God as a concrete principle.
Srimad-Bhiigavatam begins with the definition of the ultimate source.
It is a bona fide commentary on the Vedanta-sutra by the same author,
Srila Vyasadeva, and gradually it develops into nine cantos up to the
highest state of God realization. The only qualification one needs to study
this great book of transcendental knowledge is to proceed step by step
cautiously and not jump forward haphazardly as with an ordinary
book. It should be gone through chapter by chapter, one after another.
The reading matter is so arranged with its original Sanskrit text, its
English transliteration, synonyms, translation and purports so that one is
sure to become a God realized soul at the end of finishing the first nine
cantos.
The Tenth Canto is distinct from the first nine cantos, because it deals
directly with the transcendental activities of the Personality of Godhead
Sri Kr�IJ.a. One will be unable to capture the effects of the Tenth Canto
without going through the first nine cantos. The book is complete in
twelve cantos, each independent, but it is good for all to read them in
small installments one after another.
I must admit my frailties in presenting Srimad-Bhagavatam, but still
I am hopeful of its good reception by the thinkers and leaders of society
on the strength of the following statement of Srimad-Bhiigavatam.
tad vag-visargo janatagha-viplavo

yasmin pratiSlokam abaddhavaty api
Preface xm
niimany anantasya ya.So 'nkitani yac

chr�vanti gayanti g�nti sadhava/:t
(Bhag. 1.5.11)
"On the other hand, that literature which is full with descriptions of the
transcendental glories of the name, fame, form and pastimes of the
unlimited Supreme Lord is a transcendental creation meant to bring
about a revolution in the impious life of a misdirected civilization. Such
transcendental literatures, even though irregularly composed, are heard,
sung and accepted by purified men who are thoroughly honest."
Om tat sat
A. C. Bhaktivedanta Swami
Introduction
"This Bhiigavata Purar:w is as brilliant as the sun, and it has arisen

just after the departure of Lord Kr�I.la 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
Purar:w." (Srimad-Bhiigavatam 1.3.43)
The timeless wisdom of India is expressed in the Vedas, ancient
Sanskrit texts that touch upon all fields of human knowledge. Originally
preserved through oral tradition, the Vedas were first put into writing
five thousand years ago by Sri:la Vyasadeva, the "literary incarnation of
God." After compiling theVedas, Vyasadeva se! forth their essence in
the aphorisms known Vediinta-siitras. Srimad-Bhiigavatam is
as
Vyasadeva's commentary on his own Vediinta-siitras. It was written in
the maturity of his spiritual life under the direction of Narada Muni, his
spiritual master. Referred to as "the ripened fruit of the tree of Vedic
literature," Srimad-Bhiigavatam is the most complete and authoritative
exposition of Vedic knowledge.
After compiling the Bhiigavatam, Vyasa impressed the synopsis of it
upon his son, the sage Sukadeva GosvamL Sukadeva Gosvami: subse
quently recited the entire Bhagavatam to Maharaja Pari:k�it in an assem
bly of learned saints on the bank of the Ganges at Hastinapura (now
Delhi). Maharaja Pari:k�it was the emperor of the world and was a great
riijar�i (saintly king). Having received a warning that he would die
within a week, he renounced his entire kingdom and retired to the bank
of the Ganges to fast until death and receive spiritual enlightenment.
The Bhiigavatam begins with Emperor Parlk�it's sober inquiry to
Sukadeva Gosvami::
"You are the spiritual master of great saints and
devotees. I am therefore begging you to show the
way of perfection for all persons, and especially for
one who is about to die. Please let me know what a
man should hear, chant, remember and worship,
and also what he should not do. Please explain all
this to me."
XlV
Srimad-Bhagavatam XV
Sukadeva Gosvaml's answer to this question, and numerous other

questions posed by Maharaja Parik�it, concerning everything from the
nature of the self to the origin of the universe, held the assembled sages
in rapt attention continuously for the seven days leading to the King's
death. The sage Suta Gosvami, who was pr�sent on the bank of the
Ganges when Sukadeva Gosvami first recited Srimad-Bhiigavatam, later
repeated the Bhagavatam before a gathering of sages in the forest of
Naimi�araQ.ya. Those sages, concerned about the spiritual welfare of the
people in general, had gathered to perform a long, continuous chain of
sacrifices to counteract the degrading influence of the incipient age of
Kali. In response to the sages' request that he speak the essence of Vedic
wisdom, Suta Gosvami repeated from memory the entire eighteen thou
sand verses of Srimad-Bhiigavatam, as spoken by Sukadeva Gosvaml to
Maharaja Parik�it.
The reader of Srimad-Bhagavatam hears Suta Gosvami relate the
questions of Maharaja Parik�it and the answers of Sukadeva Gosvami.
Also, Suta Gosvami sometimes responds directly to questions put by
Saunaka .I,t�i, the spokesman for the sages gathered at Naimi�araQ.ya. One
therefore simultaneously hears two dialogues: one between Maharaja
Parik�it and Sukadeva Gosvami on the bank of the Ganges, and another
at Naimi�araQ.ya between Suta Gosvami and the sages at Naimi�araQ.ya
Forest, headed by Saunaka .I,t�i. Furthermore, while instructing King
Parik�it, Sukadeva Gosvami often relates historical episodes and gives
accounts of lengthy philosophical discussions between such great souls as
the saint Maitreya and his disciple Vidura. With this understanding of
the history of the Bhiigavatam, the reader will easily be able to follow its
intermingling of dialogues and events from various sources. Since
philosophical wisdom, not chronological order, is most importan! in the
text, one need only be attentive to the subject matter of Srimad
Bhiigavatam to appreciate fully its profound message.
It should also be noted that the volumes of the Bhagavatam need not
be read consecutively, starting with the first and proceeding to the last.
The translator of this edition compares the Bhagavatam to sugar
candy-wherever you taste it, you will find it equally sweet and
relishable.
This edition of the Bhiigavatam is the first complete English transla
tion of this important text with an elaborate commentary, and it is the
XVt Introduction
first widely available to the English-speaking public. It is the product of

the scholarly and devotional effort of His Divine Grace A. C. Bhakti
vedanta Swami Prabhupada, the world's most distinguished teacher of
Indian religious and philosophical thought. His consummate Sanskrit
scholarship and intimate familiarity with Vedic culture and thought as
well as the modern way of life combine to reveal to the West a magnifi
cent exposition of this important classic.
Readers will find this work of value for many reasons. For those in
terested in the classical roots of Indian civilization, it serves as a vast
reservoir of detailed information on virtually every one of its aspects.
For students of comparative philosophy and religion, the Bhagavatam
offers a penetrating view into the meaning of India's profound spiritual
heritage. To sociologists and anthropologists, the Bhagavatam reveals the
practical workings of a peaceful and scientifically organized Vedic
culture, whose institutions were integrated on the basis of a highly
developed spiritual world view. Students of literature will discover the
Bhagavatam to be a masterpiece of majestic poetry. For students of psy
chology, the text provides important perspectives on the nature of con
sciousness, human behavior and the philosophical study of identity.
Finally, to those seeking spiritual insight, the Bhagavatam offers simple
and practical guidance for attainment of the highest self-knowledge and
realization of the Absolute Truth. The entire multivolume text, pre
sented by the Bhaktivedanta Book Trust, promises to occupy a significant
place in the intellectual, cultural and spiritual life of modern man for a
long time to come.
-The Publishers
His Divine Grace
A. C. Bhaktivedanta Swami Prabhupada
Founder-Acarya of the International Society for Krishna Consciousness
CHART ONE
This map shows the Bhii-mar;tQala planetary system as viewed from

above. Bhii-maQ.Qala is like a lotus, and its seven islands (dvipas) resem
ble its whorl. In the middle of the central island, Jambiidvipa, stands
Mount Sumeru, a mountain of solid gold. Jambiidvipa is surrounded by
an ocean of salt water, which is surrounded by the next island, Plak
�advipa. Each island is thus surrounded by an ocean and then another is
land.
The outermost island, Pu�karadvipa, is divided in two by a great
mountain named Manasottara. The sun orbits on top of this mountain
and thus encircles Mount Sumeru. On Manasottara Mountain, in the four
directions, are the residential quarters of four prominent demigods.
Beyond the outermost ocean and a land made of gold stands Lokaloka
Mountain, which is extremely high and which blocks the sunlight so that
Aloka-var�a, the land beyond it, is dark and uninhabited.
This map is not drawn to scale. In reality, the innermost island, Jam
budvipa, is 800,000 miles wide. Each ocean is as broad as the island it
surrounds, and each succeeding island is twice as broad as the one before
it. The total diameter of the universe is four billion miles. Thus if the en
tire map were drawn to the same scale as Jambiidvipa, the distance from
the center of the map to its outermost edge would have to be almost half a
mile.
N
LOKALOKA �
MOUNTAIN RANGE
� . _
--=- = -=
��
----�
--
GOLDEN LAND -----
-:;:/'
�
�
-::?'
INHABITED lAND ------
w E
s
CHART TWO
Moving with the great wheel of time, the stars and constellations travel
clockwise around the polestar, and the sun travels with them. The sun,
however, encircles the polestar in its own counterclockwise orbit around
Sumeru, and therefore the sun's motion is seen to be different from that
of the wheel of time itself. Passing through twelve months, the sun
comes in touch with the twelve different signs of the zodiac and assumes
twelve different names according to those signs. The aggregate of those
twelve months is called a sa riwatsara, or an entire year.
The sun travels at different speeds. When it travels in its northern
course, it travels slowly during the day and quickly at night, thus in
creasing the duration of the daytime and decreasing the duration of
night. When it travels in its southern course, the exact opposite is true
the duration of the day decreases, and the duration of the night in
creases.
THE ENTIRE WHEEL OF THE SIGNS----"""'
& CONSTELLATIONS MOVES CLOCKWISE
z
:>
(/)
UJ
l
CHART THREE
This scale drawing shows a basic cross-section of the universe in which

we live. For simplicity, the planets are represented in a straight line, one
above another, although the Bhiigavatam describes that the sun, the
moon and the other planets are actually revolving around the polestar in
their own orbits and at various speeds. These planets are revolving in
obedience to the will of the Supreme Personality of Godhead, for the
great machinery of the universe is all working according to His order.
The area between the planet Saturn and the Garbhodaka Ocean has also
been depicted in a larger scale in the box on the right of the illustration.
The drawing does not attempt to represent accurately the relative sizes of
the planets, nor does it show the full depth of the Garbhodaka Ocean-
249,800,000 yojanas ( nearly half the universe ) . The total height of the
universe, from top to bottom, is 510,000,000 yojanas, or 4,080,000,000
miles. This is but one of the innumerable universes in the material
world, which constitutes only a small fraction of the creation of the
Supreme Personality of Godhead. Since one cannot understand the
details of even one universe in the vast material creation, certainly one
cannot estimate the expansiveness of the spiritual world.
BEGINNING OF THE
COVERING OF THE UNIVERSE
2",200,000 YOJANAS
�SATYALOKA(BRAHMALOKA)
II
�
SCALE: :/'32 IO,OOqOOO YO..JANAS
=
I YO JANA = 8 MILES
SCALE: 1/32" = 10,000 YOJANAS
120,000,000 Y.
200,000 YO.JANAS
t---� BI;IHASPATI-GI'IAHA (.JUPITER)
2001 OOOY.
t--/ ANGAR-A-GR�A (MARS)
200,000Y
t--/'UOHA-GRAHA(M >CURY)
..
200,000 y
t /'UKRA-GRAHA(VENUS)
--
200,000Y,
�,, ,<'"STARS
200,000Y.
t---/MOON
-+---if.JANALOKA 200,QOOY.
�L::�
IO,OOOY.
IO,OOOY. ./"'SUN
20,000, 000 I
y
MAHARLOKA lJ� ==f �_- RAHU
CA_!IA�AS, VIDYADHARAS
I -- /
DHRUVALOKA �
SIDDHAS,
ETC.
%(POLE STAR)
79,�00Y
+-
_,---YAK�AS, RAK�ASAS,GHOSTS,
1300000Y = : ··..:,.:____- EARTH
IL_L1 1�,000'+'OOOY. ' /�EVEN STARS ( t 70,000
o. / /SANAISCARA vt
Y.
VITAL A,
(IN DESCENDING OROER)
TALJ.TAL. ,
: =-��w�:· : � ��i�t �tT:�:��I<AA
I . � ATALA,
J J •
SUTALA,
t3�,000Y.
IOOY.
I .·.;..;.:y (SATURN) A
I,.. E
..
1,1olooov. �
GARBHODAKA OCEAN
PLATE ONE
"In the tract of land known as Ilav:rta-varf?a, the only male person is
Lord Siva, the most powerful demigod. Goddess Durgii, the wife of Lord
Siva, does not like any man to enter that land. If any foolish man dares to
do so, she immediately turns him into a woman. In Ilav:rta-varf?a, Lord
Siva is always encircled by ten billion maidservants of goddess Durgii,
who minister to him. The quadruple expansion of the Supreme Lord is
composed of Vasudeva, Pradyumna, Aniruddha and Sankarf?aQa.
Sankarf?aQa, the fourth expansion, is certainly transcendental, but be
cause His activities of destruction in the material world are in the mode
of ignorance, He is known as tamas i, the Lord's form in the mode of ig
norance. Lord Siva knows that Sankarf?aQa is the original cause of his
own existence, and thus he always meditates upon Him in trance."
(pp.142-143)
PLATE TWO
"Bhadrasrava. the son of Dharmaraja, rules the tract of land known as

Bhadrasva-var�a. Just as Lord Siva worships Sankar�al)a in llavna-var�a.
Bhadrasrava. accompanied by his intimate servants and all the residents
of the land. worships the plenary expansion of Vasudeva known as
Hayasir�a (also called Hayagriva). Lord Hayasir�a is very dear to the
devotees. and He is the director of all religious principles. Fixed in the
topmost trance, Bhadrasrava and his associates offer their respectful
obeisances to the Lord and chant the following prayers with careful pro
nunciation: 'At the end of the millennium. ignorance personified
assumed the form of a demon. stole all the Vedas and took them down to
the planet of Rasatala. The Supreme Lord, however, in His form of
Hayagriva. retrieved the Vedas and returned them to Lord Brahma when
he begged for them. I offer my respectful obeisances unto the Supreme
Lord. whose determination never fails.'" (pp.l57-163)
PLATE THREE
"The Supreme Lord in His boar incarnation, who accepts all sacrificial
offerings, lives in the northern part of Jambiidvipa. There, in the tract of
land known as Uttarakuru-var�a, mother earth and all the other inhabi
tants worship Him with unfailing devotional service by repeatedly chant
ing the following Upan�ad mantra: '0 Lord, we offer our respectful
obeisances unto You as the gigantic person. Simply by chanting mantras,
we shall be able to understand You fully. You are yajiia (sacrifice), and
You are the kratu (ritual). Therefore all the ritualistic ceremonies of
sacrifice are part of Your transcendental body, and You are the only en
joyer of all sacrifices. My Lord, as the original boar within this universe,
You fought and killed the great demon HiraQyak�a. Then You lifted me
(the earth) from the Garbhodaka Ocean on the end of Your tusk, exactly
as a sporting eley hant plucks a lotus flower from the water. I bow down
before You.'" (pp.212-220)
PLATE FOUR
"In Kimpuru�a-var�a the great devotee Hanuman is always engaged

with the inhabitants of that land in devotional service to Lord Rama
candra, the elder brother of Lak�mal).a and dear husband of Sitadevi. A
host of Gandharvas is always engaged in chanting the glories of Rama
candra. That chanting is always extremely auspicious. Hanumanji and
Ar�ti�el).a, the chief person in Kimpuru�a-var�a, constantly hear those
glories with complete attention. Hanuman chants the following mantras:
'Let me please Your Lordship by chanting the bija-mantra, omkara. I
wish to offer my respectful obeisances unto the Supreme Personality of
Godhead, who is the best among the most elevated personalities. Your
Lordship is the reservoir of all good qualities. Your character and
behavior are always consistent, and You always control Your senses and
mind. Acting just like an ordinary human being, You exhibit exemplary
character to teach others how to behave. It was ordained that Raval).a,
chief of the Rak�asas, could not be killed by anyone but a man, and for
this reason Lord Ramacandra, the Supreme Personality of Godhead, ap
peared in the form of a human being to kill Raval).a.'" (pp.223-229)
PLATE FIVE
"Lord Sri Ananta is worshiped by all the uncontaminated devotees. He

has thousands of hoods and is the reservoir of all devotional service.
·simply due to the glance of Lord Ananta, the three modes of nature in
teract and produce creation, maintenance and annihilation. These modes
of nature appear again and again. Lord Anantadeva is known as Se�a (the
unlimited end) because He ends our passage through this material world.
Simply by chanting His glories everyone can be liberated. At the time of
devastation, when Lord Anantadeva desires to destroy the entire cre
ation, He becomes slightly angry. Then from between His two eyebrows
appears three-eyed Rudra, carrying a trident. This Rudra, who is known
as Sankar�ai_la, is the embodiment of the eleven Rudras, or incarnations
of Lord Siva. He appears in order to devastate the entire creation."
(pp.412-423)
PLATE SIX
"All the hellish planets are situated in the intermediate space between
the three worlds and the Garbhodaka Ocean. The king of the pitas is
Yamaraja, the very powerful son of the sun-god. He resides in Pitrloka
with his personal assistants and, while abiding by the rules and regula
tions set down by the Supreme Lord, has his agents, the Yamadiitas,
bring all the sinful men to him immediately upon their death. After
bringing them within his jurisdiction, he properly judges them according
to their specific sinful activities and sends them to one of the many
hellish planets for suitable punishments. In the province of Yamaraja
there are hundreds and thousands of hellish planets. All impious people
must enter these various planets according to the degree of their impiety.
"For the maintenance of their bodies and the satisfaction of their
tongues, cruel persons cook poor animals and birds alive. Such persons
are condemned even by man-eaters. In their next lives, they are carried
by the Yamadiitas to the hell known as Kumbhipaka, where they are
cooked in boiling oil.
"A human being endowed with knowledge certainly commits sin if he
kills or torments insignificant creatures, who have no discrimination.
The Supreme Lord punishes such a man by putting him into the hell
known as Andhakiipa, where he is attacked by all the birds and beasts,
reptiles, mosquitos, lice, worms, flies, and any other creatures he tor
mented during his life. They attack him from all sides, robbing him of
the pleasure of sleep. Unable to rest, he constantly wanders about in the
darkness. Thus in Andhakiipa his suffering is just like that of a creature
in the lower species.
"In his next life, a sinful king or governmental representative who
punishes an innocent person, or who inflicts corporal punishment upon a
brahmar)a, is taken by the Yamadiitas to a hell known as Sukharamukha,
where the most powerful assistants of Yamaraja crush him exactly as one
crushes sugarcane to squeeze out juice. The sinful living entity cries very
pitiably and faints, just like an innocent man undergoing punishment.
This is the result of punishing a faultless person." (pp.437-453)
PLATE SEVEN
"A man or woman who indulges in sexual intercourse with an unwor

thy member of the opposite sex is punished after death by the assistants
of Yamaraja in the hell known as Taptasiirmi. There such men and
women are beaten with whips. The man is forced to embrace a red-hot
iron form of a woman, and the woman is forced to embrace a similar
form of a man. Such is the punishment for illicit sex.
"Any brahmaTJ(L or brahmaTJ(L 's wife who drinks liquor is taken by the
agents of Yamaraja to the hell known as Ayal).pana. The hell also awaits
any �atriya, vaiSya, or a person under a vow who in illusion drinks
soma-rasa. In Ayal).pana the agents of Yamaraja stand on their chests and
pour hot melted iron into their mouths.
"One who in this world or in this life is very proud of his wealth al
ways thinks, 'I am so rich. Who can equal me?' His vision is twisted, and
he is always afraid that someone will take his wealth. Indeed, he even
suspects his superiors. His face and heart dry up at the thought of losing
his wealth, and therefore he always looks like a wretched fiend. He is not
in any way able to obtain actual happiness, and he does not know what it
is to be free from anxiety. Because of these sinful things he does to earn
money, augment his wealth and protect it, he is put into the hell known
as Sucimiikha, where the officials of Yamaraja punish him by stitching
thread through his entire body like weavers manufacturing cloth."
(pp.456-474)
CHAPTER FOURTEEN
The Material World as the

Great Forest of Enjoyment
The direct meaning of the forest of material existence is given in this

chapter. Merchants sometimes enter the forest to collect many rare
things and sell them at a good profit in the city, but the forest path is al
ways bedecked with dangers. When the pure soul wants to give up the
Lord's service to enjoy the material world, Kr�f.la certainly gives him a
chance to enter the material world. As stated in the Prema-vivarta:
kr$r:ta-bahirmukha haiiii bhoga vaiiclul kare. This is the reason the pure
spirit soul falls down to the material world. Due to his activities under
the influence of the three modes of material nature, the living entity
takes different positions in different species. Sometimes he is a demigod
in the heavenly planets and sometimes a most insignificant creatvre in
the lower planetary systems. In this regard, Srlla Narottama dasa
Thiikura says, nand yoni sada phire: the living entity passes through
various species. Kardarya bhak$ar:w- kare: he is obliged to eat and enjoy
abominable things. Tara janma adha/:t-pate yaya: in this way his whole
life is spoiled. Without the protection of an all-merciful Vai�I_lava, the
conditioned soul cannot get out of the clutches of maya. As stated in
Bhagavad-gita (mana/:t $U$!hanindriyar:r-i prakrti-stlulni kar$ati), the liv
ing entity begins material life with his mind and the five knowledge
acquiring senses, and with these he struggles for existence within the
material world. These senses are compared to rogues and thieves within
the forest. They take away a man's knowledge and place him in a net
work of nescience. Thus the senses are like rogues and thieves that
plunder his spiritual knowledge. Over and above this, there are family
members, wife and children, who are exactly like ferocious animals in
the forest. The business of such ferocious animals is to eat a man ·s flesh.
The living entity allows himself to be attacked by jackals and foxes (wife
and children), and thus his real spiritual life is finished. In the forest of
material life, everyone is envious like mosquitoes, and rats and mice are
1
2 Srimad-Bhagavatam [Canto 5, Ch. 14
always creating disturbances. Everyone in this material world is placed in

many awkward positions and surrounded by envious people and disturb
ing animals. The result is that the living entity in the material world is
always plundered and bitten by many living entities. Nonetheless,
despite these disturbances, he does not want to give up his family life,
and he continues his fruitive activities in an attempt to become happy in
the future. He thus becomes more and more entangled in the results of
karma, and thus he is forced to act impiously. His witnesses are the sun
during the day and the moon during the night. The demigods also wit
ness, but the conditioned soul thinks that his attempts at sense gratifica
tion are not being witnessed by anyone. Sometimes, when he is detected,
he temporarily renounces everything, but due to his great attachment for
the body, his renunciation is given up before he can attain perfection.
In this material world there are many envious people. There is the tax
exacting government, which is compared to an owl, and there are invisi
ble crickets that create unbearable sounds. The conditioned soul is
certainly greatly harassed by the agents of material nature, but his intel
ligence is lost due to undesirable association. In an attempt to gain relief
from the disturbances of material existence, he falls victim to so-called
yogis, siidhus and incarnations who can display some magic but who do
not understand devotional service. Sometimes the conditioned soul is
bereft of all money, and consequently he becomes unkind to his family
members. In this material world there is not a pinch of actual happiness,
for which the conditioned soul is longing life after life. The government
officials are like carnivorous Riik!;Jasas who exact heavy taxes for the
maintenance of the government. The hard-working conditioned soul is
very saddened due to these heavy taxes.
The path of fruitive activities leads to difficult mountains, and some
times the conditioned soul wants to cross these mountains, but he is
never successful, and consequently he becomes more and more aggrieved
and disappointed. Becoming materially and financially embarrassed, the
conditioned soul unnecessarily chastises his family. In the mlfterial con
dition there are four principal needs, out of which sleep is compared to a
python. When asleep, the conditioned soul completely forgets his real ex
istence, and in sleep he does not feel the tribulations of material life.
Sometimes, being in need of money, the conditioned soul steals and
cheats, although he may apparently be associated with devotees for
Text 1) The Forest of Enjoyment 3
spiritual advancement. His only business is getting out of the clutches of

maya, but due to improper guidance he becomes more and more en
tangled in material dealings. This material world is simply an embarrass
ment and is composed of tribulations presented as happiness, distress,
attachment, enmity and envy. On the whole it is simply full of tribula
tion and misery. When a person loses his intelligence due to attachment
to wife and sex, his entire consciousness becomes polluted. He thus only
thinks of the association of women. The time factor, which is like a ser
pent, takes away everyone's life, including that of Lord Brahma and the
insignificant ant. Sometimes the conditioned soul tries to save himself
from inexorable time and thus takes shelter of some bogus savior. Unfor
tunately, the bogus savior cannot even save himself. How, then, can he
protect others? The bogus saviors do not care for bona fide knowledge
received from qualified brahmar:uz,s and Vedic sources. Their only busi
ness is indulging in sex and recommending sexual freedom even for
widows. Thus they are like monkeys in the forest. Srila Sukadeva
Gosvami thus explains the material forest and its difficult path to
Maharaja Parik�?it.
TEXT 1
f{ iffl'<�
� � ��fW�W�t �fGarn�qf?t��e('l+l'4iit<
mW�flRTNf?t��md;.itttm�tf�� m
��tr�UJ�[ilt��s�;:tJNRr(l �� lflffifl
�aftct�tll +lr:rtl :sfi'4J\'fit51t ((til '4f01iffli�S��:
�fil\qrR�cti+il��: ��'4G:�J'4� ijmw;� � �tmfq
fq'fi��qRf4\if&�Ttifq�J+I�1 �ft�UlH�rG\+I��fq
�IIZII
sa hovaca
sa e$a dehatma-miininam sattviidi-gur:w-viSe$a-vikalpita-ku.Saliiku
sala-samavahiira-vinirmita-vividha-dehavalibhir viyoga-samyogady
aniidi-samsiiriinubhavasya dviira-bhutena $al},-indriya-varger:w tasmin
durgiidhvavad asugame 'dhvany iipatita iSvarasya bhagavato vi$�or
va.Sa-vartinyii miiyayii fiva-loko 'yam yathii var,tik-siirtho 'rtha-para}:t

sva-deha-ni§padita-karmiinubhava}:t sma.Siinavad a.Sivatamiiyiirh
sarhsiirii.tavyiirh gato nadyiipi viphala-bahu-pratiyogehas tat
tiipopasamanirh hari-guru-carar,tiiravinda-madhukariinupadavim
avarundhe.
sa/:t-the self-realized devotee (Sri. Sukadeva Gosvami:); ha-indeed;

uviica-spoke; sa}:t-he (the conditioned soul); e$a/:t-this one; deha
iitma-miininiim-of those who foolishly take the body to be the self; sat
tva-adi-of sattva, raja/:t and tama}:t; gur,ta-by the modes; viSe$a-par
ticular; vikalpita-falsely constituted; ku5ala-sometimes by favorable
actions; akusala-sometimes by very unfa vorable actions;
samavahiira-by a mixture of both; vinirmita-obtained; vividha
various types; deha-iivalibhi/:t-by the series of bodies; viyoga
sarhyoga-adi-symptomized by giving up one type of body (viyoga) and
accepting another (sarhyoga); aniidi-sarhsiira-anubhavasya-of the per
ception of the beginningless process of transmigration; dviira-bhutena
existing as the doorways; $a!-indriya-varger,ta-by these six senses (the
mind and five knowledge-acquiring senses, namely the eyes, ears,
tongue, nose and skin); tasmin-on that; durga-adhva-vat-like a path
that is very difficult to traverse; asugame-being difficult to pass
through; adhvani-on a path in the forest; iipatita}:t-happened;
iSvarasya-.of the controller; bhagavata/:t-the Supreme Personality of
Godhead; vi§r,ta}:t-of Lord Vi�I).u; va.Sa-vartinyii-acting under the con
trol; miiyayii-by the material energy; jiva-loka}:t-the conditioned liv
ing entity; ayam-this; yathii-exactly like; var,tik-a merchant; sa
artha}:t-having an object; artha-para}:t-who is very attached to
money; sva-deha-ni§padita-performed by his own body; karma-the
fruits of activities; anubhava}:t-who experiences; smasiina-vat
a.Sivatamiiyiim-like an inauspicious cemetery or place of burial; sarh
siira-afavyiim-in the forest of material life; gata}:t-having entered;
na-not; adya api-until now; viphala-unsuccessful; bahu-pra
tiyoga-full of great difficulties and varieties of miserable conditions;
iha}:t-whose activities here in this material world; tat-tiipa-upa.Sa
manim-which pacifies the miseries of the forest of material life; hari
guru-carar,ta-aravinda-to the lotus feet of the Lord and His devotee;
Text 1] The Forest of Enjoyment 5
madhukara-anupadavim-the road followed in pursuance of devotees

who are attached like bumblebees; avarundhe - gain .
TRANSLATION
When King Parik�it asked Suka�eva Gosviimi about the direct
meaning of the material forest, Sukadeva Gosviimi replied as
follows: My dear King, a man belonging to the mercantile com
munity (vlli_lik] is always interested in earning money. Sometimes
he enters the forest to acquire some cheap commodities like wood
and earth and sell them in the city at good prices. Similarly, the
conditioned soul, being greedy, enters this material world for
some material profit. Gradually he enters the deepest part of the
forest, not really knowing how to get out. Having entered the
material world, the pure soul becomes conditioned by the material
atmosphere, which is created by the external energy under the
control of Lord Vi�I).U. Thus the living entity comes under the con
trol of the external energy, daivi maya. Living independently and
bewildered in the forest, he does not attain the association of devo
tees who are always engaged in the service of the Lord. Once in the
bodily conception, he gets different types of bodies one after the
other under the influence of material energy and impelled by the
modes of material nature (sattva-gul).a, rajo-gul).a and tamo-gul).a].
In this way the conditioned soul goes sometimes to the heavenly
planets, sometimes to the earthly planets and sometimes to the
lower planets and lower species. Thus he suffers continuously due
to different types of bodies. These sufferings and pains are some
times mixed. Sometimes they are very severe, and sometimes they
are not. These bodily conditions are acquired due to the condi
tioned soul's mental speculation. He uses his mind and five senses
to acquire knowledge, and these bring about the different bodies
and different conditions. Using the senses under the control of the
external energy, maya, the living entity suffers the miserable con
ditions of material existence. He is actually searching for relief,
but he is generally bafBed, although sometimes he is relieved after
great difficulty. Struggling for existence in this way, he cannot get
6 Srimad-Bhiigavatam [Canto 5, Ch. 14
the shelter of pure devotees, who are like bumblebees engaged in

loving service at the lotus feet of Lord Vi�J).U.
PURPORT
The most important information in this verse is hari-guru-cara1J11-

aravinda-madhukara-anupadavim. In this material world the condi
tioned souls are baffled by their activities, and sometimes they are
relieved after great difficulty. On the whole the conditioned soul is never
happy. He simply struggles for existence. Actually his only business is to
accept the spiritual master, the guru, and through him he must accept
the lotus feet of the Lord. This is explained by Sri Caitanya Mahaprabhu:
guru-kr$1J11-prasade paya bhakti-lata-bija. People struggling for exis
tence in the forests or cities of the material world are not actually enjoy
ing life. They are simply suffering different pains and pleasures,
generally pains that are always inauspicious. They try to gain release
from these pains, but they cannot due to ignorance. For them it is stated
in the Vedas: tad-vijfu'iniirtham sa gurum evabhigacchet. When the liv
ing entity is lost in the forest of the material world, in the struggle for
existence, his first business -is to find a bona fide guru who is always
engaged at the lotus feet of the Supreme Personality of Godhead, Vi�I).u.
After all, if he is at all eager to be relieved of the struggle for existence,
he must find a bona fide guru and take instructions at his lotus feet. In
this way he can get out of the struggle.
Since the material world is compared herein to a forest, it may be
argued that in Kali-yuga modern civilization is mainly situated in the
cities. A great city, however, is like a great forest. Actually city life is
more dangerous than life in the forest. If one enters an unknown city
without friend or shelter, living in that city is more difficult than living
in a forest. There are many big cities all over the surface of the globe,
and wherever one looks he sees the struggle for existence going on
twenty-four hours a day. People rush about in cars going seventy and
eighty miles an hour, constantly coming and going, and this sets the
scene of the great struggle for existence. One has to rise early in the
morning and travel in that car at breakneck speed. There is always the
danger of an accident, and one has to take great care. In his automobile,
the living entity is full of anxieties, and his struggle is not at all
auspicious. Apart from human beings, other species like cats and dogs
are also struggling very hard day and night for existence. Thus the
struggle for existence continues, and the conditioned soul changes from
one position to another. For a while, he is a child, but he has to become a
boy. From a boy, he has to change into a youth, and from youth to man
hood and old age. Finally, when the body is no longer workable, he has to
accept a new body in a different species. Giving up the body is called
death, and accepting another body is called birth. The human form is an
opportunity to take shelter of the bona fide spiritual master and, through
him, the Supreme Lord. This �l?Da consciousness movement has been
started to give an opportunity to all the members of human society, who
are misled by foolish leaders. No one can get out of this struggle for exis
tence, which is full of miseries, without accepting a pure devotee of the
Lord. The material attempt changes from one position to another, and no
one actually gains relief from the struggle for existence. The only resort
is the lotus feet of a bona fide spiritual master, and, through him, the
lotus feet of the Lord.
TEXT2
�Ti & en �ij q-m;.�;;r��: �IJft � � ij 1 ij� �rm

� ;;rft��;a:4fqP'I� q�mNttij � ��t it�t
��ij Q m;qWJ aoof� 1 ij� '=l;f ��1Jft-
\(fl�mol(1t(iq��(11tt�RJ"M+r1ir.l 1;�1?.f�I�H'II�+t9il �
�� fui;q-�c:r II � II
yasyam u ha va ete �acj-indriya-niimanatt karmaTJii dasyava eva te. tad
yathii pur�asya dhanam yat kiiicid dharmaupayikam bahu
krcchradhigatam sa�at parama-pur�aradhana-la�ar:w yo 'sau
dharmas tam tu samparaya udaharanti. tad-dharmyam dhanam
darsana-sparsana-srava1Jiisvudaniivaghra7Jn-sarikalpa-tyavasaya
grha-gramyopabhogena kuniithasyajitatmano yatha sarthasya vilum
panti.
yasyam -in which; u ha-certainly; va-or; ete-all these: �at-in

d riya-namanatt-who are named the six senses (the mind and the five
8 Srimad-Bhagavatam (Canto 5, Ch. 14
knowledge-acquiring senses); karma�Jfl,-by their activity; dasyava/:1,

the plunderers; eva-certainly; te-they; tat-that; yatha-as;
pur�asya-of a person; dhanam-the wealth; yat-whate v er; kiiicit
something; dharma-aupayikam-which is a means to religious princi
ples; bahu-krcchra-adhigatam-earned after much hard labor; sak$at
directly; parama-pur�a-aradhana-lak$a7}-a/:l,-whose symptoms are
worship of the Supreme Lord by performance of sacrifices and so on;
ya/:1,-which; asau-that; dharma/:1,-religious principles; tam-that;
tu-but; samparaye-for the benefit of the living entity after death;
udaharanti-the wise declare; tat-dharmyam-religious (relating to the
prosecution of the van:liisrama-dharma); dhanam-wealth; darsana
by seeing; sparsana-by touching; sravaT}-a-by hearing; asvadana-by
tasting; avaghra�a-by smelling; sankalpa-by determination;
ryavasaya-by a conclusion; grha-in the material home; gramya
upabhogena-by material sense gratification; kuniithasya-of the
misguided conditioned soul; ajita-atmana/:1,-who has not controlled
himself; yatha-just as; sarthasya-of the living entity interested m
sense gratification; vilumpanti-they plunder.
TRANSLATION
In the forest of material existence, the uncontrolled senses are
like plunderers. The conditioned soul may earn some money for
the advancement of Kr�J.la consciousness, hut unfortunately the
uncontrolled senses plunder his money through sense gratifica
tion. The senses are plunderers because they make one spend his
money unnecessarily for seeing, smelling, tasting, touching, hear
ing, desiring and willing. In this way the conditioned soul is
obliged to gratify his senses, and thus all his money is spent. This
money is actually acquired for the execution of religious princi
ples, but it is taken away by the plundering senses.
PURPORT
Purva-jamniirjita vidya purva-janmarjitam dhanam ogre dhavati
dhavati. By following the principles of the var�ii.Srama-dharma, one at
tains a better position in the material world. One may be rich, learned,
beautiful or highborn. One who has all these assets should know that
they are all meant for the advancement of ��Qa consciousness. Unfor
tunately, when a person is misguided he misuses his high position for
sense gratification. Therefore the uncontrolled senses are considered
plunderers. The good position one attains by executing religious princi
ples is wasted as the plundering senses take it away. By executing
religious principles under the laws of varr)iiSrama-dharma, one is placed
in a comfortable position. One may very easily use his assets for the
further advancement of ��Qa consciousness. One should understand
that the wealth and opportunity one gets in the material world should not
be squandered in sense gratification. They are meant for the advance
ment of K:r�Qa consciousness. This ��Qa consciousness movement is
therefore teaching people to control the mind and five knowledge
acquiring senses by a definite process. One should practice a little
austerity and not spend money on anything other than the regulative life
of devotional service. The senses demand that one see beautiful things;
therefore money should be spent for decorating the Deity in the temple.
Similarly, the tongue has to taste good food, which should be bought and
offered to the Deity. The nose can be utilized in smelling the flowers
offered to the Deity, and the hearing can be utilized by listening to the
vibration of the Hare ��Qa mantra. In this way the senses can be regu
lated and utilized to advance ��Qa consciousness. Thus a good position
might not be spoiled by material sense gratification in the form of illicit
sex, meat-eating, intoxication and gambling. One spoils an opulent posi
tion in the material world by driving cars, spending time in nightclubs or
tasting abominable food in restaurants. In these ways, the plundering
senses take away all the assets that the conditioned soul has acquired with
great difficulty.
TEXT3
3P.I �� <:JUt«�� wnm ��un i��

:q �
��ffisfq �� '3(01��ij(�lltuf fll�sfq
�<�II � II
atha ca yatra kautumbika darapatyadayo namna karma1)ii vrka-srgala
evanicchato 'pi kadaryasya kutumbina urar:w,kavat sarhra�yamar:w,rh
m�ato 'pi haranti.
10 Sri mad-Bhagavatam [Canto 5, Ch. 14
atha-in this way; ca-also; yatra-in which; kautumbika/:t-the

family members; dara-apatya-adaya/:t-beginning with the wife and
children: namna-by name only; karma�-by their behavior; vrka
srgala}:t-tigers and jackals; eva-certainly; anicchata/:t-of one who
does not desire to spend his wealth; api-certainly; kadaryasya-being
too miserly; kutumbina/:t-who is surrounded by family members;
ura�ka-vat-like a lamb; samra/cyyama�m-although protected;
m�ata/:t-of one who is observing; api-even; haranti-they forcibly
take away.
TRANSLATION
My dear King, family members in this material world go under
the names of wife and children, hut actually they behave like tigers
and jackals. A herdsman tries to protect his sheep to the best of his
ability, hut the tigers and foxes take them away by force. Similarly,
although a miserly man wants to guard his money very carefully,
his family members take away all his assets forcibly, even though
he is very vigilant.
PURPORT
One Hindi poet has sung: din ka dakini rat ka baghini palak palak
rahu cuse. During the daytime, the wife is compared to a witch, and at
night she is compared to a tigress. Her only business is sucking the blood
of her husband both day and night. During the day there are household
expenditures, and the money earned by the husband at the cost of his
blood is taken away. At night, due to sex pleasure, the husband dis
charges blood in the form of semen. In this way he is bled by his wife
both day and night, yet he is so crazy that he very carefully maintains
her. Similarly, the children are also like tigers, jackals and foxes. As
tigers, jackals and foxes take away lambs despite the herdsman's vigilant
protection, children take away the father's money, although the father
supervises the money himself. Thus family members may be called
wives and children, but actually they are plunderers.
TEXT4
� tit�«"��t�;ntJJ�t��m � F��
!Je!+((!Ormt�A,(illq �m tro�": Cfi�� ft �
"!!�m<:f-=« � Cfill{� t1;'f 3Wf�: II � II
yatha hy anuvatsaram kr�yamii� m apy adagdha-bijam �etram punar

evavapana-kale gulma-tr�-virudbhir gahvaram iva bhavaty evam eva
grhasrama� karma-�etram yasmin na hi karmar:ty utsidanti yad ayam
kama-karar:u}a e�a avasatha�.
yatha -just a s; hi-ce rtainly; anuvatsaram-every year;

kr�ya ma� m-being plowed; api-although; adagdha-bijam-in which
the seeds are not burned; �etram-the field; p una�-again; eva-cer
tainly; avapana-kale-at the times for sowing the seeds; gulma-by
bushes; trr:ta-by grasses; virudbhi�-by the creepers; gahvaram iva
like a bower; bhavati-becomes; evam-thus; eva-certainly; grha
asrama�-family life; karma-�etram-the field of activities; yasmin
in which; na-not; hi-certainly; karmiir:ti uts idanti -fruitive activities
disa ppear; yat-therefore; aya m -this; kama-karar:tr;la�-the
storehouse of fruitive desire; e�a�-this; avasatha�-abode .
TRANSLATION
Every year the plowman plows over his grain field, completely
uprooting all weeds. Nonetheless, the seeds lie there and, not
being completely burned, again come up with the plants sown in
the field. Even after being plowed under, the weeds come up
densely. Similarly, the g.rhastha-a.Srama [family life] is a field of
fruitive activity. Unless the desire to enjoy family life is completely
burned out, it grows up again and again. Even though camphor
may be removed from a pot, the pot nonetheless retains the aroma
of camphor. As long as the seeds of desire are not destroyed, frui
tive activities are not destroyed.
PURPORT
Unless one's desires are completely transferred to the service of the
Supreme Personality of Godhead, the desire for family life continues.
even after one has taken sannyasa. Sometimes in our society, lSKCON. a
person out of sentiment may take sannyasa, but because his desires are
not burned completely, he again takes to family life, even at the risk of
losing his prestige and disgracing his good name. These strong desires
can be burned out completely when one fully engages in the service of
the Lord in devotional service.
TEXTS
�ffi (�'l�«qtrrn��: �(?;+t�t'"�Rt�(l{�nr�

��m:�sniJf: �� qft��sf��ttf��
'H�+iiH:Utl;qq�l�l �(J\� ��iRJI'mlflffir fll��
tllq�ttRt II� II
tatra gato damsa-ma5aka-samiipasadair manujaift, salabha-sakunta
taskara-mll$akadibhir uparudhyamiina-bahi/:t-prafULIJ kvacit
parivartamiino 'sminn adhvany avidya-kama-karmabhir uparakta
manasanupapannartham nara-lokam gandharva-nagaram upapannam
iti mithya-dr�tir anupa§yati.
tatra-to that household life; gataft,-gone; da msa-gadf l ies;

ma§aka-mosquitoes; sama-equal to; apasadaift,-who are low-class;
manu jaift,-by men; salabha-loc usts ; sakunta-a large bird of prey;
-
taskara-thieves; mil�a k a - a d i b h i ft, - b y rats and so o n;

uparudhyamii na-being disturbed; bahi/:t-prar:w./:t-the external life air
in the form of wealth and so on; kvacit-so metimes ; parivartamiina/:t
wandering; asmin-in this; adhvani-path of material existence;
avidya-kama-by ignorance and lust; karmabhift,-and by fruitive ac
tivities; uparakta-manasa-due to the mind's being influenced;
anupapanna-artham-in which the desired results are never obtained;
nara-lokam-this material world; gandharva-nagaram-a will-o'-the
wisp city; upapannam-existing; iti-taking it as; mithya-dr�ti/:t-he
whose vision is mistaken; anupa§yati-observes.
TRANSLATION
Sometimes the conditioned soul in household life, being at
tached to material wealth and possessions, is disturbed by gadflies
and mosquitoes, and sometimes locusts, birds of prey and rats give
him trouble. Nonetheless, he still wanders down the path of
material existence. Due to ignorance he becomes lusty and engages
in fruitive activity. Because his mind is absorbed in these activities,
he sees the material world as permanent, although it is temporary
like a phantasmagoria, a house in the sky.
Text6] The Forest of Enjoyment 13
PURPORT
The following song is sung by Narottama dasa Thakura:
ahmikare matta hafiii, nitai-pada piisariya,

asatyere satya kari mani
Due to forgetting the lotus feet of Lord Nityananda and being puffed up
by material possessions, wealth and opulence, one thinks the false, tem
porary material world to be an actual fact. This is the material disease.
The living entity is eternal and blissful, but despite miserable material
conditions, he thinks the material world to be real and factual due to his
tgnorance.
TEXT6
ij:f :q fi�T��
j II � II
o�tt.1•R�li'f:
tatra ca kvacid atapodaka-nibhan v�ayan upadhavati pana-bhojana
ryavayadi-ryasana-lolupa/:t.
tatra-there (in this phantom place); ca-also; kvacit-sometimes;

atapa-udaka-nibhan-like the water in a mirage in the desert;
v�ayan-the objects of sense enjoyment; upadhavati-runs after;
pana-to drinking; bhojana-to eating; vyavaya-to sex life; adi-and
so on; vyasana-with addiction; lolupa/:t-a debauchee.
TRANSLATION
Sometimes in this house in the sky [gandharva-pura) the condi
tioned soul drinks, eats and has sex. Being overly attached, he
chases after the objects of the senses just as a deer chases a mirage
in the desert.
PURPORT
There are two worlds-the spiritual and the material. The material
world is false like a mirage in the desert. In the desert, animals think
they see water, but actually there is none. Similarly, those who are
animalistic try to find peace within the desert of material life. It is
repeatedly said in different stistras that there is no pleasure in this
material world. Furthermore, even if we agree to live without pleasure,
we are not allowed to do so. In Bhagavad-gitii, Lord Kr��a says that the
material world is not only full of miseries (du/:tkhiilayam) but also tem
porary (a5iisvatam). Even if we want to live here amid miseries, material
nature will not allow us to do so. It will oblige us to change bodies and
enter another atmosphere full of miserable conditions.
TEXT7
iji��)tf.twf tm� �h!llffiffflijltfu:

ft�fif��ij� ��fqm�ll\911
kvacic cii.Se$a-do$a-n�adanarh puri{;a-viSe$arh tad-varr:w,-gur:w,-nirmita
mati� suvan:tam upiiditsaty agni-kiima-kiitara ivolmuka-piSiicam.
kvacit-sometimes; ca-also; a5e$a-unlimited; do$a-of faults;

n�adanam-the source of; puri{; a - of stool; viSe$am-a particular
type; tat-var r:w,-gur:w,-whose color is the same as that of the mode of
passion (reddish ) ; nirmita-mati�-whose mind is absorbed in that;
suvar r:w,m-gold ; upiidits ati-desiring to get; agni-kiima-by the desire
for fire; kiitura�-who is troubled; iva - like ; ulmuka-piSiicam-a
phosphorescent light known as a will-o'-the-wisp, which is sometimes
mistaken for a ghost.
TRANSLATION
Sometimes the living entity is interested in the yellow stool
known as gold and runs after it. That gold is the source of material
opulence and envy, and it can enable one to afford illicit sex, gam
bling, meat-eating and intoxication. Those whose minds are over
come by the mode of passion are attracted by the color of gold, just
as a man suffering from cold in the forest runs after a phosphores
cent light in a marshy land, considering it to he fire.
PURPORT
Parik�it Maharaja told Kali-yuga to leave his kingdom immediately

and reside in four places: brothels, liquor shops, slaughterhouses and
gambling casinos. However, Kali-yuga requested him to give him only
one place where these four places are included, and Parik�it Maharaja
gave him the place where gold is stored. Gold encompasses the four
principles of sin, and therefore, according to spiritual life, gold should be
avoided as far as possible. If there is gold, there is certainly illicit sex,
meat-eating, gambling and intoxication. Because people in the Western
world have a great deal of gold, they are victims of these four sins. The
color of gold is very glittering, and a materialistic person becomes very
much attracted by its yellow color. However, this gold is actually a type
of stool. A person with a bad liver generally passes yellow stool. The color
of this stool attracts a materialistic person, just as the will-o'-the-wisp at
tracts one who needs heat.
TEXTS
3N ctiG:IMN'4mqt;fl�Natt��ijtq�'T�Tfilf.i�
ijmm;otnfi{m�r: qftm;rftr II� II
atha kadacin nivasa-paniya-dravil}iidy-anekatmopajivanabhinivesa
etasyarh sarhsiiratavyam itas tata/:t paridhavati.
atha-in this way; kadacit-sometimes; niviis a-residence :

piiniya-water ; dravi!W-wealth ; adi-and so on; aneka-in various
items; atma upajiva na-which are considered necessary to maintain
-
body and soul together; abhinivesa/:t-a person fully absorbed:

etasyam-in this; sarhsara-atavyam-the material world, which is like a
great forest; ita/:t tata/:t-here and there; paridhavati - runs around.
TRANSLATION
Sometimes the conditioned soul is absorbed in finding residen
tial quarters or apartments and getting a supply of water and riches
to maintain his body. Absorbed in acquiring a variety of
necessities, he forgets everything and perpetually runs around the

forest of material existence.
PURPORT
As originally mentioned, a poor man belonging to the mercantile com
munity goes to the forest to get some cheap goods to bring back to the city
to sell at a profit. He is so absorbed in the thought of maintaining body
and soul together that he forgets his original relationship with Kr��Ja and
seeks only the bodily comforts. Thus material activities are the condi
tioned soul's only engagement. Not knowing the aim of life, the
materialist perpetually wanders in material existence, struggling to get
the necessities of life. Not understanding the aim of life, even though he
acquires sufficient necessities, he manufactures artificial necessities and
thus becomes more and more entangled. He creates a mental situation
whereby he needs greater and greater comforts. The materialist does not
know the secret of nature's ways. As confirmed in Bhagavad-gita (3.27):
prakrte/:£ kriyanuir_uini
gu1)1li/:£ karnuir:ti sarva§a/:£
ahmikara-vimur;lhatnui
kartaham iti manyate
"'The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities which are in
actuality carried out by nature." Due to lusty desire, the living entity
creates a certain mental situation whereby he wants to enjoy this material
world. He thus becomes entangled, enters different bodies and suffers in
them.
TEXT9
�R� �wrt�T srq�tttssit�iffitmt (ij�l�fJtm ��;rr�

�� (q�sftf w�' 3Tf��
R�wnfif II Q.. II
kvacic ca vatyaupamyayii pramadayaroham iiropitas tat-kiila-rajasd

rajan'i-bhuta ivasadhu-maryado rajas-valiilcy o 'pi dig-devata atirajas
vala-matir na vijanati.
kvacit-sometimes; ca-also; vatya aupamyayd-compared to a

whirlwind; pramadaya-by a beautiful woman; droham dropita/:t
raised onto the lap for sex enjoyment; tat-kiila-rajasa-by the passion of
lusty desires at that moment; rajan'i-bhuta/:t-the darkness of night;
iva-like; asadhu-maryada/:t-who is without proper respect for the
higher witnesses; raja/:t-vala-alcya/:t-blinded by strong lusty desires;
api-certainly; dik-devatii/:t-the demigods in charge of different direc
tions, like the sun and the moon; atiraja/:t-vala-mati/:t-whose mind is
overcome by lust; na v ijdniiti - he does not know (that witnesses all
around take note of his impudent sexual act).
TRANSLATION
Sometimes, as if blinded by the dust of a whirlwind, the condi

tioned soul sees the beauty of the opposite sex, which is called pra
madii. Being thus bewildered, he is raised upon the lap of a
woman, and at that time his good senses are overcome by the force
of passion. He thus becomes almost blind with lusty desire and dis
obeys the rules and regulations governing sex life. He does not
know that his disobedience is witnessed by different demigods,
and he enjoys illicit sex in the dead of night, not seeing the future
punishment awaiting him.
PURPORT
In Bhagavad-g'itii (7.ll) it is said: dharmiiviruddho bhute$U kiimo
'smi bharatar$abha. Sex is allowed only for the begetting of children. not
for enjoyment. One can indulge in sex to beget a good child for the
benefit of the family, society and world. Otherwise, sex is against the
rules and regulations of religious life. A materialistic person does not
believe that everything is managed in nature, and he does not know that
if one does something wrong, he is witnessed by different demigods. A
person enjoys illicit sex, and due to his blind, lusty desire. he thinks that
no one can see him, but this illicit sex is thoroughly observed by the
agents of the Supreme Personality of Godhead. Therefore the person is

punished in so many ways. Presently in Kali-yuga there are many preg
nancies due to illicit sex, and sometimes abortions ensue. These sinful ac
tivities are witnessed by the agents of the Supreme Personality of
Godhead, and a man and woman who create such a situation are
punished in the future by the stringent laws of material nature
(daivi hy
e$a guiJamayi mama maya duratyaya). Illicit sex is never excused, and
those who indulge in it are punished life after life. As confirmed in
Bfwgavad-gita (16.20):
asurirh yonim apanna

mul},ha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim
.. Attaining repeated birth among the species of demoniac life, such per
sons can never approach Me. Gradually they sink down to the most
abominable type of existence."
The Supreme Personality of Godhead does not allow anyone to act
against the stringent laws of material nature; therefore illicit sex is
punished life after life. Illicit sex creates pregnancies, and these un
wanted pregnancies lead to abortion. Those involved become implicated
in these sins, so much so that they are punished in the same way the next
life. Thus in the next life they also enter the womb of a mother and are
killed in the same way. All these things can be avoided by remaining on
the transcendental platform of Kri?�a consciousness. In this way one does
not commit sinful activity. Illicit sex is the most prominent sin due to
lusty desire. When one associates with the mode of passion, he is impli
cated in suffering life after life.
TEXT 10
�f:q��i�tr;m��"1J: � ��
�:q�suqj(ijl..trt� II� oil
•
kvacit sakrd avagata-vi$aya-vaitathya/:£ svayarh parabhidhyanena

vibhrariLSita-smrtis tayaiva marici-toya-prayarhs tan evabhidhavati.
kvacit-sometimes; sakrt-once; avagata-vi�aya-vaitathyab,

becoming conscious of the uselessness of enjoying material sense
gratification; svayam-himself; para-abhidhyanena-by the bodily
concept of the self; vibhra msita - des t royed ; smrtib,-whose
remembrance; taya-by that; eva-certainly ; marici-toya-water in a
mirage; prayan-similar to; tan-those sense objects; eva-certainly;
abhidhavati-runs after.
TRANSLATION
The conditioned soul sometimes personally appreciates the
futility of sense enjoyment in the material world, and he some
times considers material enjoyment to be full of miseries.
However, due to his strong bodily conception, his memory is
destroyed, and again and again he runs after material enjoyment,
just as an animal runs after a mirage in the desert.
PURPORT
The main disease in material life is the bodily conception. Being
bafHed again and again in material activity, the conditioned soul tem
porarily thinks of the futility of material enjoyment. but he again tries
the same thing. By the association of devotees, a person may become con
vinced of the material futility, but he cannot give up his engagement.
although he is very eager to return home, back to Godhead. Under these
circumstances, the Supreme Personality of Godhead, who is situated in
everyone's heart, compassionately takes away all the material possessions
of such a devotee. As stated in Srimad-Bhagavatam (10.88.8):
yasyaham anugrh�mi har�ye tad-dhanam sanaib,. Lord Kn>Q.a says
that He takes everything away from the devotee whom He especially
favors when that devotee is overly attached to material possessions.
When everything is taken away, the devotee feels helpless and frustrated
in society, friendship and love. He feels that his family does not care for
him any longer, and he therefore completely surrenders unto the lotus
feet of the Supreme Lord. This is a special favor granted by the Lord to a
devotee who cannot fully surrender to the Lord due to a strong bodily
conception. As explained in Caitanya-caritamrta (Madhya 22.39):
ami-vijfia, ei murkhe 'vi�aya' kene diba. The Lord understands the
devotee who hesitates to engage in the Lord's service, not knowing

whether he should again try to revive his material life. After repeated at
tempts and failures, he fully surrenders to the lotus feet of the Lord. The
Lord then gives him directions, and, attaining happiness, he forgets all
material engagement.
kvacid uluka-jhilli-svanavad ati-par�a-rabhasa.topam pratya/cyam

pa rok�am vii ripu-riija-kula-nirbhartsiteniiti-vyathita-karr:ta-mula
hrdaya�.
kvacit-sometimes; uluka-of the owl; jhilli-and the cricket; svana

vat- exactly like intolerable sounds; ati-par�a- extremely piercing;
rabhasa-by perseverance; ii!opam-agitation; pratyalcyam-directly ;
paro/cyam-indirectly ; vii-or; ripu-of enemies; raja-kula-and of
government officers; nirbhartsitena-by chastisement; ati-vyathita
very aggrieved; kar r:ta-mu la-hrdaya�- whose ear and heart.
TRANSLATION
Sometimes the conditioned soul is very aggrieved by the
chastisement of his enemies and government servants, who use
harsh words against him directly or indirectly. At that time his
heart and ears become very saddened. Such chastisement may be
compared to the sounds of owls and crickets.
PURPORT
There are different types of enemies within this material world. The
government chastises one due to not paying income taxes. Such criticism,
direct or indirect, saddens one, and sometimes the conditioned soul tries
to counteract that chastisement. Unfortunately, he cannot do anything.
TEXT 12
�� $:11l�� m�t�@tci(11Nifl�q''1�
tn��uni{ �l��l:lti{ �q ��Aft(1{11Jf ��fu II� �II
sa yada dugdha-purva-sukrtas tada karaskara-kakatur:u;lady-apur:tya
druma-lata-v�oda-panavad ubhayartha-sunya-dravir:tan jivan-mrtan
svayarh jivan-mriyamar:ta upadhavati.
sa �-that conditioned soul; yada-when; dugdha -exhausted;

purva-previous; sukrta �-pious activities; tada-at that time;
karaskara-kakatu"(L(ia-adi-named karaskara, kakatu"(L(ia, etc.; apur:tya
druma-lata - impious trees and creepers; v�a-uda-pana-vat-like wells
with poisonous water; ubhaya-artha-sunya-which cannot give happi
ness either in this life or in the next; dravi7J-ii,n-those who possess
wealth; jivat-mrtan-who are dead, although apparently alive:
svayam-he himself; jivat-living; mr i yama r:t a �-being dead;
upadhavati-approaches for material acquisition.
TRANSLATION
Due to his pious activities in previous lives, the conditioned soul
attains material facilities in this life, but when they are finished, he
takes shelter of wealth and riches, which cannot help him in this
life or the next. Because of this, he approaches the living dead who
possess these things. Such people are compared to impure trees,
creepers and poisonous wells.
PURPORT
The wealth and riches acquired through previous pious activities
should not be misused for sense gratification. Enjoying them for sense
gratification is like enjoying the fruits of a poisonous tree. Such activities
will not help the conditioned soul in any way, neither in this life nor the
next. However, if one engages his possessions in the service of the Lord
under the guidance of a proper spiritual master. he will attain happiness
both in this life and the next. Unless he � oes so, he eats a forbidden apple
and thereby loses his paradise. Lord Sri ��Qa therefore advises that
one's possessions should be given unto Him.
yat karo�i yad a§nasi

yaj juho�i dadiisi yat
yat tapasyasi kaunteya
tat kur�va mad-arpar:wm
"0 son of Kuntl, all that you do, all that you eat, all that you offer and
give away, as welt as all austerities that you may perform, should be done
as an offering unto Me." (Bg. 9.27) Material wealth and opulence at
tained through previous pious activities can be fully utilized for one's
benefit in this life and the next if one is K:r;�Qa conscious. One should not
try to possess more than he needs for the bare necessities. If one gets
more than is needed, the surplus should be fully engaged in the Lord's
service. That wilt make the conditioned soul, the world and �i?Qa happy,
and this is the aim of life.
TEXT 13
��n ��sfq
qRCfO�'ff�Tfu II Z �II
ekadiisat-prasangiin nikrta-matir vyudaka-srota/:t-skhalanavad
ubhayato 'pi du}:tkhadam piikhar:uJ,am abhiyiiti.
ekadii-sometimes; asat-prasangiit-by association of nondevotees

who are against the Vedic principles and who manufacture different
paths of religion; nikrta-mati/:t-whose intelligence has been brought to
the abominable status of defying the authority of the Supreme Per
sonality of Godhead; vyudaka-srota/:t-into rivers without sufficient
water; skhalana-vat-like jumping; ubhayata/:t-from both sides;
api-although; du /:t kha dam
- - giving distress; piikha r:u;lam the
-
atheistic path; abhiyiiti - he approaches.
TRANSLATION
Sometimes, to mitigate distresses in this forest of the material
world, the conditioned soul receives cheap blessings from atheists.
He then loses all intelligence in their association. This is exactly

like jumping in a shallow river. As a result one simply breaks his
head. He is not able to mitigate his sufferings from the heat, and in
both ways he suffers. The misguided conditioned soul also ap
proaches so-called sadhus and svanns who preach against the prin
ciples of the Vedas. He does not receive benefit from them, either
in the present or in the future.
PURPORT
Cheaters are always there to manufacture their own way of spiritual
realization. To get some material benefit, the conditioned soul approaches
these pseudo sannyasis and yogis for cheap blessings, but he does not
receive any benefit from them, either spiritual or material. In this age
there are many cheaters who show some jugglery and magic. They even
create gold to amaze their followers, and their followers accept them as
God. This type of cheating is very prominent in Kali-yuga. Visvanatha
Cakravati Thakura describes the real guru in this way.
samsara-diivanala-lu;l.ha-loka
tra�ya karul)-ya-ghaniighanatvam
praptasya kalya�JU-gu�Jar�Javasya
vande guro� sri-cara�Jd,ravindam
One should approach a guru who can extinguish the blazing fire of this
material world, the struggle for existence. People want to be cheated, and
therefore they go to yogis and svamis who play tricks, but tricks do not
mitigate the miseries of material life. If being able to manufacture gold is
a criterion for becoming God, then why not accept Kri?I).a, the proprietor
of the entire universe, wherein there are countless tons of gold? As men
tioned before, the color of gold is compared to the will-o ·-the-wisp or
yellow stool; therefore one should not be allured by gold-manufacturing
gurus but should sincerely approach a devotee like Ja<;la Bharata. Ja<;la
Bharata instructed Rahiigal).a Maharaja so well that the King was relieved
from the bodily conception. One cannot become happy by accepting a
false guru. A guru should be accepted as advised in Srimad-Bhiigavatam
(11.3.21). Tasmad gurum prapadyeta jijnasu� sreya uttamam: One
should approach a bona fide guru to inquire about the highest benefit of
life. Such a guru is described as follows: sabde pare ca ni$1)-atam. Such a
guru does not manufacture gold or juggle words. He is well versed in the
conclusions of Vedic knowledge (vedai.S ca sarvair aham eva vedyaM. He
is freed from all material contamination and is fully engaged in Kr�I:Ja's
service. If one is able to obtain the dust of the lotus feet of such a guru,
his life becomes successful. Otherwise he is baffled both in this life and
in the next.
TEXT 14
� ij lR'IN� 3l�it ;ftq;flffir �T � ftnt��fif�:

fq��;n� ql ij' � �� II�\? II
yadii tu para-badhayandha atmane nopanamati tadii hi pitr-putra
barhi$matab- pitr-putran vii sa khalu bhak{;ayati.
yadii-when; tu-but (because of misfortune); para-badhaya-in

spite of exploiting all others; andhab--blind; atmane-for himself; na
upa namati-does not fall into one's share; tada-at that time; hi-cer
tainly; pitr-putra-of the father or sons; barhi$matab--as insignificant
as a piece of grass; pitr-putran-father or sons; va-or; sab--he (the
conditioned soul); khalu-indeed ; bhak{;ayati-gives trouble to.
TRANSLATION
In this material world, when the conditioned soul cannot ar
range for his own maintenance, despite exploiting others, he tries
to exploit his own father or son, taking away that relative's posses
sions, although they may he very insignificant. If he cannot ac
quire things from his father, son or other relatives, he is prepared
to give them all kinds of trouble.
PURPORT
Once we actually saw a distressed man steal ornaments from his
daughter just to maintain himself. As the English proverb goes, necessity
knows no law. When a conditioned soul needs something. he forgets his
relationship with his relatives and exploits his own father or son. We also
receive information from Snmad-Bhagavatam that in this age of Kali
the time is quickly approaching when a relative will kill another relative
for a small farthing. Without Kr�I:Ja consciousness, people will deterio-
rate further and further into a hellish condition wherein they will per
form abominable acts.
TEXT 15
'fiR� � �)l��ti�a:� m�mwrr a:��;ft
� f;f��flq'4li0Rt II� �II
kvacid iisadya grham diivavat priyiirtha-vidhuram asukhodarkam
sokagninii dahyamiino bhrsam nirvedam upagacchati.
kvacit-sometimes; iisiidya-experiencing; grham-the home life:

diiva-vat-ex actly like a blazing fire in the forest; priya-artha
vidhuram-without any beneficial object; asukha-udarkam - resulting
only in more and more unhappiness; soka-agninii-by the fire of lamen
tation; dahyamiina�-being burned; bhrsam-very great; nirvedam
disappointment; upagacchati-he obtains.
TRANSLATION
In this world, family life is exactly like a blazing fire in the
forest. There is not the least happiness, and gradually one becomes
more and more implicated in unhappiness. In household life,
there is nothing favorable for perpetual happiness. Being impli
cated in home life, the conditioned soul is �urned by the fire of
lamentation. Sometimes he condemns himself as being very unfor
tunate, and sometimes he claims that he suffers because he per
formed no pious activities in his previous life.
PURPORT
In the Gurv-a§!aka, Srila Visvanatha Cakravati Thakura has sung:
sarhsiira-dii viinala-luj,ha-loka
trii�ya kiirur:tya-ghanaghanatvam
A life in this material world is exactly like a blazing forest fire. No one
goes to set fire to the forest, yet the fire takes place. Similarly. everyone
wants to be happy in the material world, but the miserable conditions of

material life simply increase. Sometimes a person caught in the blazing
fire of material existence condemns himself, but due to his bodily con
ception he cannot get out of the entanglement, and thus he suffers more
and more.
TEXT 16
ttf=et�'6R05N..f't�rn��q��;nij:
Rtm�FI�aJOT m�11 � � n
kvacit kiila-v�a-mita-raja-kula-ra/cyasapahrta-priyatama-dhaniisu/:t
pramrtaka iva vigata-jiva-la/cyar_w iiste.
kvacit-sometimes; kiila-v�a-mita-made crooked by time; raja

kula-the government men; ra/cyasa-by those who are like carnivorous
human beings; apahrta-being plundered; priya tama -most dear;
-
dhana-in the form of wealth; asu/:£-whose life air; pramrtaka/:t

dead; iva-like; vigata-jiva-la/cyar_w/:t-bereft of all signs of life; iiste
he remains.
TRANSLATION
Government men are always like carnivorous demons called
Rak�asas [man-eaters]. Sometimes these government men turn
against the conditioned soul and take away all his accumulated
wealth. Being bereft of his life's reserved wealth, the conditioned
soul loses all enthusiasm. Indeed, it is as though he loses his life.
PURPORT
The word raja-kula-ra/cyasa is very significant. Srimad-Bhagavatam
was compiled about five thousand years ago, yet government men are
referred to as Rakf?asas, or carnivorous demons. If government men are
opposed to a person, that person will be bereft of all his riches, which he
has accumulated with great care over a long period of time. Actually no
one wants to pay income taxes-even government men themselves try to
avoid these taxes-but at unfavorable times income taxes are exacted
forcibly, and the taxpayers become very morose.
Text 18) The Forest of Enj oyment 27
TEXT 17
��:q..J4�t<�lq•a<:tN(lAm 'liilt�ij
t("(ffi
��\SII
kadacin manorathopagata-pitr-pittimahiidy asat sad iti svapna-nirvrti
la/cya1J11m anubhavati.
kadiicit-sometimes; manoratha-upagata-obtained by mental con

coction; pitr-the father; pitii-maha-iidi-or grandfather and others;
asat-although long dead ( and although no one knows that the soul has
gone ) ; sat-again the father or grandfather has come; iti-thus think
ing; svapna-nirvrti-la/cya1J11m-the kind of happiness found in dreams;
anubhavati-the conditioned soul feels.
TRANSLATION
Sometimes the conditioned soul imagines that his father or
grandfather has again come in the form of his son or grandson. In
this way he feels the happiness one sometimes feels in a dream,
and the conditioned soul sometimes takes pleasure in such mental
concoctions.
PURPORT
Due to ignorance of the real existence of the Lord, the conditioned soul
imagines many things. Influenced by fruitive activity, he comes together
with his relatives, fathers, sons and grandfathers, exactly as straws
gather together in a moving stream. In a moment the straws are thrown
everywhere, and they lose contact. ln conditional life, the living entity is
temporarily with many other conditioned souls. They gather together as
family members, and the material affection is so strong that even after a
father or grandfather passes away, one takes pleasure in thinking that
they return to the family in different forms. Sometimes this may happen.
but in any case the conditioned soul likes to take pleasure in such con
cocted thoughts.
TEXT 18
'flf�({ �liil�¥4Cl��flfi��tail ��Of4("\W{�fif<:t'4�1:
�a�?Uiu�srf�� 11��11
kvacid grhasrama-karma-codaniiti-bhara-girim tiruru�amiir,w loka

vyasana-kar$ita-manii/:l, kaT.£taka-sarkarti-�etram praviSann iva sidati.
kvacit-sometimes: grha-tisrama-in householder life; karma

codana-of the rules of fruitive activity: ati-bhara-girim-the big hill;
tiruru�amar_£a/:£-desiring to ascend; /aka-material; ryasana-to pur
suits: kar$ita-manii/:l,-whose mind is attracted: kaT.£taka-sarkara
�etram-a field covered with thorns and sharp pebbles; praviSan-en
tering: iva-like: sidati-he laments.
TRANSLATION
In household life one is ordered to execute many yajiias and
fruitive activities, especially the vivaha-yajiia [the marriage
ceremony for sons and daughters] and the sacred thread
ceremony. These are all the duties of a grhastha, and they are very
extensive and troublesome to execute. They are compared to a big
hill over which one must cross when one is attached to material ac
tivities. A person desiring to cross over these ritualistic ceremonies
certainly feels pains like the piercing of thorns and pebbles en
dured by one attempting to climb a hill. Thus the conditioned soul
suffers unlimitedly.
PURPORT
There are many social functions for keeping a prestigious position in
society. In different countries and societies there are various festivals
and rituals. In India, the father is supposed to get his children married.
When he does so, his responsibility to the family is complete. Arranging
marriages is very difficult, especially in these days. At the present
moment no one can perform the proper ritual of sacrifice, nor can anyone
afford to pay for the marriage ceremony of sons and daughters.
Therefore householders are very much distressed when they are con
fronted by these social duties. It is as though they were pierced by thorns
and hurt by pebbles. Material attachment is so strong that despite the
suffering, one cannot give it up. Prahlada Maharaja therefore recom
mends (Bhiig. 7.5 .5):
hitviitma-piitam grham andha-kupam

vanam gato yad dharim asrayeta
The so-called comfortable family position is compared to a dark well in a

field. If one falls in a dark well covered by grass, his life is lost. despite
his cry for rescue. Highly advanced spiritualists therefore recommend
that one should not enter the grhastha-asrama. It is better to prepare
oneself in the brahmacarya-asrama for austerities and remain a pure
brahmaciir'i throughout one's life so that one will not feel the piercing
thorns of material life in the grhastha-asrama. In the grhastha-asrama
one has to accept invitations from friends and relatives and perform
ritualistic ceremonies. By so doing, one becomes captivated by such
things, although he may not have sufficient resources to continue them.
To maintain the grhastha life-style, one has to work very hard to acquire
money. Thus one is implicated in material life, and he suffers the thorn
pricks.
TEXT 19
ffi� �:�WJ v:o+tr�� croij('tl( : �'lllr �\1tRr II� �II

kvacic ca du}:Lsahena kayabhyantara-vahninii grh'ita-siira/; sva
ku!umbiiya krudhyati.
kvacit ca-and sometimes; du}:Lsahena-unbearable ; kaya-abhyan

tara-vahninii-because of the fire of hunger and thirst within the body:
grh'ita-siira/;-whose patience is exhausted; sva-ku!umbiiya-unto his
own family members; krudhyati-he becomes angry.
TRANSLATION
Sometimes, due to bodily hunger and thirst, the conditioned
soul becomes so disturbed that he loses his patience and becomes
angry with his own beloved sons, daughters and wife. Thus, being
unkind to them, he suffers all the more.
PURPORT
Sr!la Vidyapati Thakura has sung:
tiitala saikate, viiri-bindu-sama,

suta-mita-rama7J,'i-samiije
The happiness of family life is compared to a drop of water in the desert.

No one can be happy in family life. According to the Vedic civilization,
one cannot give up the responsibilities of family life, but today everyone
is giving up family life by divorce. This is due to the miserable condition
experienced in the family. Sometimes, due to misery, one becomes very
hardened toward his affectionate sons, daughters and wife. This is but
part of the blazing fire of the forest of material life.
TEXT 20
��fun� q� �:
� �
�� : II �o II
sa eva punar nidriijagara-grh'ito 'ndhe tamasi magna� silnyiira7J-ya iva
sete niinyat-kiiicana veda sava iviipaviddha�.
sa�-that conditioned soul; eva-certainly; puna�-aga i n; nidrii

ajagara-by the python of deep sleep; grh'ita�-being devoured;
andhe-in deep darkness; tamasi-in ignorance; magna�-being ab
sorbed; silnya-ara1)-ye-in the isolated forest; iva-like: sete-he lies
down; na-not; anyat-else; ki ii cana -anything : veda-knows;
sava�-a dead body; iva-like; apaviddha�-thrown away.
TRANSLATION
Sukadeva Gosvami continued speaking to Maharaja Parik�it: My
dear King, sleep is exactly like a python. Those who wander in the
forest of material life are always devoured by the python of sleep.
Being bitten by this python, they always remain in the darkness of
ignorance. They are like dead bodies thrown in a distant forest.
Thus the conditioned souls cannot understand what is going on in
life.
PURPORT
Material life means being fully absorbed in eating, sleeping, mating

and defending. Out of these, sleep is taken very seriously. While asleep,
one completely forgets the object of life and what to do. For spiritual
realization, one should try to avoid sleep as much as possible. The
Gosvamis of Vrndavana practically did not sleep at all. Of course. they
slept some, for the body requires sleep, but they slept only about two
hours, and sometimes not even that. They always engaged in spiritual
cultivation. Nidrahiira-vihiirakiidi-vijitau. Following in the footsteps of
the Gosvamis, we should try to reduce sleeping, eating, mating and
defending.
TEXT 21
��f��it ��'1��
��ttmifq+tiUifer�s;:\:1�� II � � II
kadiicid bhagna-mana-da�tro durjana-danda-sukair alabdha
nidra-k:jar:w vyathita-hrdayenanuk:jiyamar:w--vijfuino 'ndha-kilpe
'ndhavat patati.
kadiicit-sometimes; bhagna-mtina-da�!ra/:t-whose teeth of pride

are broken; durjana-danda-sukai}:t-by the envious activities of evil
men, who are compared to a kind of serpent; alabdha-nidra-k:jar:w-}:1,
who does not get an opportunity to sleep; tJyathita-hrdayena-by a dis
turbed mind; anuk:jiya ma r:w--gradually being decreased; vijiiana/:t
whose real consciousness; andha-kilpe-in a blind well; andha-vat
like illusion; patati-he falls down.
TRANSLATION
In the forest of the material world, the conditioned soul is some
times bitten by envious enemies, which are compared to serpents
and other creatures. Through the tricks of the enemy, the condi
tioned soul falls from his prestigious position. Being anxious, he
cannot even sleep properly. He thus becomes more and more
unhappy, and he gradually loses his intelligence and
consciousness. In that state he becomes almost perpetually like a

blind man who has fallen into a dark well of ignorance.
TEXT 22
Cliff � � (f{j'?q;:14� �� q{((l(q��o�'llo:qq��Rt

�� tfi:lf� �: qij��q·� f.{�� 1"�11
karhi sma cit kiima-madhu-lavan vicinvan yada para-dara-para-drav
ya�y avarundhano rajfiii svamibhir va nihata� pataty apare niraye.
karhi sma cit-sometimes; kiima-madhu-lavan-little drops of

honeylike sense gratification; vicinvan - searching after; yada-when;
para-dam-another s wife, or a woman other than his own wife; para
'
dravya�i - another s money and possessions; avar undhana� -taking as

'
his own property; raj na-by the government; svamibhi� v a -or by the
husband or relatives of the woman; nihata� -severely beaten; patati
he falls down; apare -into unlimitedly; niraye -hellish conditions of
life ( the government's prison for criminal activities like rape, kidnap
ping or theft of others' property) .
TRANSLATION
The conditioned soul is sometimes attracted to the little happi
ness derived from sense gratification. Thus he has illicit sex or
steals another's property. At such a time he may be arrested by the
government or chastised by the woman's husband or protector.
Thus simply for a little material satisfaction, he falls into a hellish
condition and is put into jail for rape, kidnapping, theft and so
forth.
PURPORT
Material life is such that due to indulgence in illicit sex, gambling, in
toxication and meat-eating, the conditioned soul is always in a dangerous
condition. Meat-eating and intoxication excite the senses more and more,
and the conditioned soul falls victim to women. In order to keep women,
money is required, and to acquire money, one begs, borrows or steals. In-
deed, he commits abominable acts that cause him to suffer both in this
life and in the next. Consequently illicit sex must be stopped by those
who are spiritually inclined or who are on the path of spiritual realiza
tion. Many devotees fall down due to illicit sex. They may steal money
and even fall down from the highly honored renounced order. Then for a
livelihood they accept menial services and become beggars. It is therefore
said in the sastras, yan maithunadi-grhamedhi-sukham hi tuccham:
materialism is based on sex, whether licit or illicit. Sex is full of dangers
even for those who are addicted to household life. Whether one has a
license for sex or not, there is great trouble. Bahu-du/:1-kha-bhak: after
one indulges in sex, many volumes of miseries ensue. One suffers more
and more in material life. A miserly person cannot properly utilize the
wealth he has, and similarly a materialistic person misuses the human
form. Instead of using it for spiritual emancipation, he uses the body for
sense gratification. Therefore he is called a miser.
TEXT 23
3W :q �q ft�M'$11€+twt: 4(11{l€1qwtaaJ��

atha ca tasmad ubhayathapi hi karmasminn at mana /:1, sarhsaravapanam
udaharanti.
atha-now; ca-and; tasmat-because of this; ubhayatha api -both

in this life and in the next; hi-undoubtedly; karma-fruitive ac
tivities; asmin-on this path of sense enjoyment; atmana/:1,-of the liv
ing entity; sarhsara-of material life; avapa nam-the cultivation
ground or source; udaharanti-the authorities of the Vedas say.
TRANSLATION
Learned scholars and transcendentalists therefore condemn the
materialistic path of fruitive activity because it is the original
source and breeding ground of material miseries, both in this life
and in the next.
PURPORT
Not knowing the value of life, karmfs create situations whereby they
suffer in this life and the next. Unfortunately, karmfs are very attached
to material sense gratification, and they cannot appreciate the miserable

condition of material life, neither in this life nor in the next. Therefore
the Vedas enjoin that one should awaken to spiritual consciousness and
utilize all his activities to attain the favor of the Supreme Personality of
Godhead. The Lord Himself says in Bhagavad-gitii (9.27):
yat karo�i yad a.Sniisi

yaj juho�i dadiisi yat
yat tapasyasi kaunteya
tat kur�va mad-arpar:tam
··o son of Kunti, all that you do, all that you eat, all that you offer and
give away, as well as all austerities that you may perform, should be done
as an offering unto Me."
The results of all one's activities should be utilized not for sense
gratification but for the mission of the Supreme Personality of Godhead.
The Supreme Lord gives all information in Bhagavad-gitii about the aim
of life, and at the end of Bhagavad-gitii He demands surrender unto
Him. People do not generally like this demand, but one who cultivates
spiritual knowledge for many births eventually surrenders unto the lotus
feet of the Lord ( bahuniirh janmaniim ante jiiiinaviin miirh prapadyate).
TEXT 24
�� :q rn��
��wtetfu:4f6: II �� II
muktas tato yadi bandhiid devadatta upiicchinatti tasmiid api v�r:tumitra
ity anavasthiti/:t,.
mukta/:t,-liberated; tata/:t,-from that; yadi-if; bandhiit-from the

government imprisonment or being beaten by the protector of the
woman; deva datta /.1,-person named Devadatta; upiicchinatti-takes
-
the money from him; tasmiit-from the person named Devadatta; api
again; vi�r:tu-mitra/:t-a person named Vi�r:wmitra; iti-thus ;
anavasthiti/:t-the riches do not stay in one place but pass from one hand
to another.
TRANSLATION
Stealing or cheating another person out of his money, the condi

tioned soul somehow or other keeps it in his possession and
escapes punishment. Then another man, named Devadatta, cheats
him and takes the money away. Similarly, another man, named
Vi!?J?.Umitra, steals the money from Devadatta and takes it away. In
any case, the money does not stay in one place. It passes from one
hand to another. Ultimately no one can enjoy the money, and it
remains the property of the Supreme Personality of Godhead.
PURPORT
Riches come from Lak�mi, the goddess of fortune, and the goddess of
fortune is the property of Narayar:ta, the Supreme Personality of
Godhead. The goddess of fortune cannot stay anywhere but by the side of
arayar:ta; therefore another of her names is Caii.cala, restless. She can
not be peaceful unless she is in the company of her husband, Narayar:ta.
For example, Lak�ml was carried away by the materialistic Ravar:ta.
Ravar:ta kidnapped Sita, the goddess of fortune belonging to Lord Rama.
As a result, Ravar:ta's entire family, opulence and kingdom were
smashed, and Slta, the goddess of fortune, was recovered from his
clutches and reunited with Lord Rama. Thus all property, riches and
wealth belong to Kr�r:ta. As stated in Bhagavad-gita (5.29):
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
"The Supreme Personality of Godhead is the true beneficiary of all

sacrifices and austerities. and He is the supreme proprietor of all the
planetary systems."
Foolish materialistic people collect money and steal from other thieves.
but they cannot keep it. In any case, it must be spent. One person cheats
another, and another person cheats someone else; therefore the best way
to possess Lak�ml is to keep her by the side of Narayar:ta. This is the point
of the KJ;�r:ta consciousness movement. We worship Lak�ml (Radharar:tl)
along with Narayar:ta (K.r�r:ta). We collect money from various sources.
but that money does not belong to anyone but Radha and KJ;�r:ta (Lak�ml-
NariiyaQ.a). If money is utilized in the service of Lak�mi-NarayaQ.a, the

devotee automatically lives in an opulent way. However, if one wants to
enjoy Lak�ml the way Rava1,1a did, he will be vanquished by the laws of
nature, and whatever few possessions he has will be taken away. Finally
death will take everything away, and death is the representative of
Kr�Q.a.
TEXT 25
� ijl'CFmf1ttit€61N�A€ti�f�"tt1Rt �wrt �Rtfwt�l�

�it Fw-ffl� fef1JOUI �II ��II
kvacic ca sita-vatady-anekiidhidaivika-bhautikatm'iyaniim daSaniim
pratiniviirar:te 'kalpo duranta-cintaya v�arJ-7}-a iiste.
kvacit-sometimes; ca-also; sita-viita-adi-such as cold and strong

wind; aneka-various; adhidaivika-created by the demigods;
bhautika-adhibhautika, created by other living beings; atm'iyaniim
adhyatmika, created by the body and mind; da§aniim-of conditions of
misery; pratinivilrarJ-e-in the counteracting; akalpa�-unable;
duranta-very severe; cintaya-by anxieties; v�a7J-7J-a�-morose;
iiste-he remains.
TRANSLATION
Being unable to protect himself from the threefold miseries of
material existence, the conditioned soul becomes very morose and
lives a life of lamentation. These threefold miseries are miseries
suffered by mental calamity at the hands of the demigods such as [
]
freezing wind and scorching heat , miseries offered by other living
entities, and miseries arising from the mind and body themselves.
PURPORT
The so-called happy materialistic person is constantly having to en
dure the threefold miseries of life, called adhidaivika, adhyatmika and
adhibhautika. Actually no one can counteract these threefold miseries.
All three may assail one at one time, or one misery may be absent and the
other present. Thus the living entity is full of anxiety, fearing misery
from one side or the other. The conditioned soul must be disturbed by at
least one of these three miseries. There is no escape.
TEXT 26
'if� �� ft��ti�+l{t'f�folfil+ti?I'R�
�� RnlrreM�5JI�Id\ II�� II
kvacin mitho vyavaharan yat kincid dhanam anyebhyo va kiiki�ikii-
171iitram apy apaharan yat kiiicid va vidve$am eti vitta-sii!hyiit.
kvacit-sometimes; mithaft-with one another; vyava hara n-trad

ing; yat kiiicit- whatever little bit; dhanam - money ; anyebhyaft
from others; vii-or; kiiki�ikii-111iitram-a very small amount (twenty
cowries ) ; api-certainly; apaharan-taking away by cheating; yat
kin cit - whatever small amount; vii- or ; vidve$am eti-creates enmity;
vitta-sii.thyiit- because of cheating.
TRANSLATION
As far as transactions with money are concerned, if one person
cheats another by a farthing or less, they become enemies.
PURPORT
This is called sarhsiira-diivanala. Even in ordinary transactions be
tween two people. there is invariably cheating because the conditioned
soul is defective in four ways-he is illusioned, he commits mistakes, his
knowledge is imperfect, and he has a propensity to cheat. Unless one is
liberated from material conditioning, these four defects must be there.
Consequently every man has a cheating propensity, which is employed in
business or money transactions. Although two friends may be living
peacefully together, due to their propensity to cheat they become
enemies when there is a transaction between them. A philosopher ac
cuses an economist of being a cheater, and an economist may accuse a
philosopher of being a cheater when he comes in contact with money. In
any case, this is the condition of material life. One may profess a high
philosophy, but when one is in need of money, he becomes a cheater. In
this material world, so-called scientists, philosophers and economists are
nothing but cheaters in one way or another. The scientists are cheaters
because they present so many bogus things in the name of science. They
propose going to the moon, but actually they end up cheating the entire
public of large sums of money for their experiments. They cannot do
anything useful. Unless one can find a person transcendental to the four
basic defects, one should not accept advice and become a victim of the
material condition. The best process is to take the advice and instructions
of Sri Kr�Q.a or His bona fide representative. ln this way one can be
happy in this life and the next.
TEXT 27
��i{ a-��?.{1 WCJ�:�tti:'f��flllll��-=��

��q1�itll¥tt«=t1t'ttlt4��-qcmnNo�-=�uq��:tt�\9tl
adhvany amU§minn ima upasargas tathii sukha-du/:tkha-raga-dve�a
bhayabhimiina-pramiidonmiida-soka-moha-lobha-miitsaryer�yiiva
miina-�ut-pipiisiidhi-ryiidhi-janma-jarii-maraT)iidaya/:t.
adhvani-on the path of material life; amu�min-on that; ime-all

these; upasargii/:t -ete r nal difficulties; tathii-so much also; sukha-so
called happiness; du/:tkha-unhappiness; raga -a ttachment; dve�a
hate; bhaya -fear; abhimiina-false prestige; pramiida-illusion; un
miida-madness; soka-lamentation; moha-bewilderment; lobha
greed; miits ary a-envy; ir,5ya-enmity; avamiina-insult; �ut
hunger; pipiisii -thirst ; iidhi-tribulations; vy iidhi -d isease; janma
birth; jarii -old age; mara�-death; iidaya/:t-and so on.
TRANSLATION
In this materialistic life, there are many difficulties, as I have
just mentioned, and all of these are insurmountable. In addition,
there are difficulties arising from so-called happiness, distress, at
tachment, hate, fear, false prestige, illusion, madness, lamenta
tion, bewilderment, greed, envy, enmity, insult, hunger, thirst,
tribulation, disease, birth, old age and death. All these combine
together to give the materialistic conditioned soul nothing but

misery.
PURPORT
The conditioned soul has to accept all these conditions simply to enjoy
sense gratification in this world. Although people declare themselves
great scientists, economists, philosophers, politicians and sociologists.
they are actually nothing but rascals. Therefore they have been described
as miU)has and naradhamas in Bhagavad-gitii ( 7.15):
na miim du:jkrtino miU)ha[l,

prapadyante naradhamii/:L
mayayapahrta-jnana
iisuram bhavam asrita/:£
"Those miscreants who are grossly foolish, lowest among mankind.

whose knowledge is stolen by illusion, and who partake of the atheistic
nature of demons, do not surrender unto Me.. ,
Due to their foolishness, all these materialists are described in
Bhagavad-gitii as naradhamas. They have attained the human form in
order to get released from material bondage, but instead of doing so. they
become further embarrassed amid the miserable material conditions.
Therefore they are naradhamas, the lowest of men. One may ask
whether scientists, philosophers, economists and mathematicians are also
naradhamas, the lowest of men, and the Supreme Personality of
Godhead replies that they are because they have no actual knowledge.
They are simply proud of their false prestige and position. Actually they
do not know how to get relief from the material condition and renovate
their spiritual life of transcendental bliss and knowledge. Consequently
they waste time and energy in the search for so-called happiness. These
are the qualifications of the demons. ln Bhagavad-gitii it says that when
one has all these demonic qualities, he becomes a mul},ha. Due to this. he
envies the Supreme Personality of Godhead; therefore birth after birth
he is born into a demonic family, and he transmigrates from one demonic
body to another. Thus he forgets his relationship with ��l)a and remains
a naradhama in an abominable condition life after life.
TEXT 28
��lltnRttn�<�t'{t@':!l��fiNft't.n��
i��t�
t �ij'ffiWf�f(q:��at��m�m�a�
31l�+u�¥t�'Wn�� 'If« sm-am�ll�<=II
kvapi deva-rniiyayii striyii bhuja-latopaguQ,a� praskanna-viveka-vijfiiino
yad-vihiira-grhiirambhakula-hrdayas tad-ii.Srayiivasakta-suta-duhitr
kalatra-bhii$itiivaloka-vice$!itiipahrta-hrdaya iitrniinam ajitiitrniipiire
'ndhe tamasi prahir_wti.
kviipi -somewhere; deva-rniiyaya-by the influence of the illusory

energy; striya-in the form of one's girl friend or wife; bhuja-latii-by
beautiful arms, which are compared to tender creepers in the forest;
upagu(lha�-being deeply embarrassed; praskanna-lost; viveka-all
intelligence; vijfiiina� -scientific knowledge; yat-vihiira-for the en
joyment of the wife; grha-iirambha-to find a house or apartment:
iikula-hrdaya�-whose heart becomes engrossed; tat-of that house;
ii.Sraya-avasakta-who are under the shelter; suta-of sons; duhitr-of
daughters; kalatra-of the wife; bhii$ita-avaloka-by the conversations
and by their beautiful glances; vice${ita-by activities; apahrta
hrdaya�-whose consciousness is taken away: iitrniinam-himself;
ajita - uncontrolled; iitmii-whose self; apiire-in unlimited; andhe
blind darkness; tamasi-in hellish life; prahir:wti-he hurls.
TRANSLATION
Sometimes the conditioned soul is attracted by illusion per
sonified (his wife or girl friend) and becomes eager to be em
braced by a woman. Thus he loses his intelligence as well as
knowledge of life's goal. At that time, no longer attempting
spiritual cultivation, he becomes overly attached to his wife or girl
friend and tries to provide her with a suitable apartment. Again, he
becomes very busy under the shelter of that home and is captivated
by the talks, glances and activities of his wife and children. In this
way he loses his :Kr�l).a consciousness and throws himself in the
dense darkness of material existence.
PURPORT
When the conditioned soul is embraced by his beloved wife, he forgets
everything about K��l).a consciousness. The more he becomes attached to
his wife, the more he becomes implicated in family life. One Bengali
poet, Bankim Chandra, says that to the eyes of the lover the beloved is al
ways very beautiful, even though ugly. This attraction is called eleva
maya. The attraction between man and woman is the cause of bondage
for both. Actually both belong to the para prakrti, the superior energy of
the Lord, but both are actually prakrti (female). However, because both
want to enjoy one another, they are sometimes described as puru�a
(male). Actually neither is puru�a, but both can be superficially de
scribed as puru�a. As soon as man and woman are united, they become
attached to home, hearth, land, friendship and money. In this way they
are both entrapped in material existence. The word bhuja-lata
upagiiiJ,ha, meaning "being embraced by beautiful arms which are com
pared to creepers," describes the way the conditioned soul is bound
within this material world. The products of sex life-sons and
daughters-certainly follow. This is the way of material existence.
TEXT 29
��"t�� ¥��t �qfi!llstit��f§;�
�itq��uwqftt�� q� ��1 �� llffil�wtT 4l_ijl�l
�;rtwf({t film R:{�� stir�� d
�iji�'1'i�l��q'Rq��tfflH q�.l��sn� 3ll��qf�:
�n(�ir.n�� II� �II
kadiicid iSvarasya bhagavato v�r_tos cakrat paramiir_tv-adi-dvi
parardhapavarga-kalopala�ar_tat parivartitena vayasa ramhasa harata
abrahma-trr_ta-stambadinam bhutanam anim�ato m�atam vitrasta
hrdayas tam eve5varam kala-cakra-nijayudham sa�ad bhagavantam
yajna-puru�am anadrtya pakhar:u}a-devata/:1, karika-grdhra-baka-vata
praya arya-samaya-parihrta/:1, sariketyenabhidhatte.
kadacit-sometimes; iSvarasya-of the Supreme Lord: bhagavata/:1,

of the Supreme Personality of Godhead: V�T_l,0/:1,-of Lord Vi�l).u:
cakriit-from the disc; paramd�u-iidi-beginning from the time of

minute atoms; dvi-pariirdha-the duration of the life of Brahma;
apavarga-ending; kala-of time ; upalak§a�iit-having the
symptoms; parivartitena-revolving; vayasii-by the chronological
order of ages; ramhasii-swiftly; haratatt-taking away; ii-brahma
beginning from Lord Brahma; tr�-stamba-iidiniim-down to the small
clumps of grass; bhutiiniim-of all living entities; animi§atatt-without
blinking the eyes (without fail); mi§atiim-before the eyes of the living
entities (without their being able to stop it); vitrasta-hrdayatt-being
afraid in the heart; tam-Him; eva-certainly; iSvaram-the Supreme
Lord; kiila-cakra-nija-iiyudham-whose personal weapon is the disc of
time; siik§iit-directly; bhagavantam-the Supreme Personality of
Godhead; yajfia-puru§am-who accepts all kinds of sacrificial
ceremonies; aniidrtya-without caring for; piikha�c;la-devatatt-con
cocted incarnations of God (man-made gods or demigods); kanka
buzzards; grdhra-vultures; baka-herons; a.ta-priiyatt-like crows;
iirya-samaya-parihrtatt-who are rejected by authorized Vedic scrip
tures accepted by the Aryans; siinketyena-by concoction or with no
basis of authority indicated by scripture; abhidhatte-he accepts as
worshipable.
TRANSLATION
The personal weapon used by Lord K:r!?l).a, the disc, is called
hari-cakra, the disc of Hari. This cakra is the wheel of time. It ex
pands from the beginning of the atoms up to the time of Brahma's
death, and it controls all activities. It is always revolving and
spending the lives of the living entities, from Lord Brahmii down
to an insignificant blade of grass. Thus one changes from infancy,
to childhood, to youth and maturity, and thus one approaches the
end of life. It is impossible to check this wheel of time. This wheel
is very exacting because it is the personal weapon of the Supreme
Personality of Godhead. Sometimes the conditioned soul, fearing
the approach of death, wants to worship someone who can save
him from imminent danger. Yet he does not care for the Supreme
Personality of Godhead, whose weapon is the indefatigable time
factor. The conditioned soul instead takes shelter of a man-made
god described in unauthorized scriptures. Such gods are like
buzzards, vultures, herons and crows. Vedic scriptures do not

refer to them. Imminent death is like the attack of a lion, and
neither vultures, buzzards, crows nor herons can save one from
such an attack. One who takes shelter of unauthorized man-made
gods cannot be saved from the clutches of death.
PURPORT
It is stated: harim vinii mrtim na taranti. No one can save himself
from the cruel hands of death without being favored by Hari, the
Supreme Personality of Godhead. In Bhagavad-gitii it is stated, miim eva
ye prapadyante miiyiim etiim taranti te: whoever fully surrenders unto
�l?t:Ja can be saved from the cruel hands of material nature. The condi
tioned soul, however, sometimes wants to take shelter of a demigod,
man-made god, pseudo incarnation or bogus sviimi or yogi. All these
cheaters claim to follow religious principles, and all this has become very
popular in this age of Kali. There are many p�ar:u;lis who, without refer
ring to the siistras, pose themselves as incarnations, and foolish people
follow them. K:r;�t:Ja, the Supreme Personality of Godhead, has left behind
Him Srimad-Bhagavatam and Bhagavad-gitii. Not referring to these
authorized scriptures, rascals take shelter of man-made scriptures and
try to compete with Lord K:r;�t:Ja. That is the greatest difficulty one en
counters when trying to promote spiritual consciousness in human
society. The K:r;�t:Ja consciousness movement is trying its best to bring
people back to K:r;�t:Ja consciousness in its pure form, but the p�ar:u;lis
and atheists, who are cheaters, are so numerous that sometimes we
become perplexed and wonder how to push this movement forward. In
any case, we cannot accept the unauthorized ways of so-called incarna
tions, gods, cheaters and bluffers, who are described here as crows.
vultures, buzzards and herons.
TEXT 30
� 'ff��r��"qf�ij�� qf� ;mt� ��ij� m�

uq�m:��·�� +riFf� ��"RNwt��
�� +r�� t(+{l:;:ci�S�{%� � fii?I;fi+wr: Wif�
�qt qm:i{.-ij: II � o II
yadii piikhar:u;libhir iitma-vancitais tair uru vancito brahma-kulam

samiivasarhs le$iirh silam upanayaniidi-srauta-smiirta-karmiinU${hii
nena bhagavato yajna-purU$asyiiriidhanam eva tad arocayan sudra
kulam bhajate nigamiiciire 'suddhito yasya mithuni-bhiiva/:t kutumba
bharaTJUrh yathii viinara-jiite/:t.
yadii-when; piikhar:u;libhi/:t-by pii$ar:u;lis (godless atheists); iitma

vancitai/:t-who themselves are cheated; tai/:t-by them; uru-more and
more; vancita/:t-being cheated; brahma-kulam-the bona fide
briihmaTJUS strictly following the Vedic culture; samiivasan-settling
among them to advance spiritually; le$iim-of them (the briihma7J-as
who strictly follow Vedic principles); §;;lam-the good character;
upanayana-iidi-beginning with offering the sacred thread or training
the conditioned soul to qualify as a bona fide briihma7J-a; srauta-accord
ing to the Vedic principles; smiirta-according to the authorized scrip
tures derived from the Vedas; karma-anU${hiinena-the performance of
activities; bhagavata/:t-of the Supreme Personality of Godhead; yajna
puru$asya-who is worshiped by Vedic ritualistic ceremonies;
ariidhanam-the process of worshiping Him; eva-certainly; tat
aroc ayan -not finding pleasure in it due to its being difficult for
unscrupulous persons to perform; sadra-kulam-the society of sudras;
bhajate-he turns to; nigama-iiciire-in behaving according to Vedic
principles; a§uddhita/:t-not purified; yasya-of whom; mithuni
bhiiva/:t-sex enjoyment or the materialistic way of life; kutumba
bhara1J(lm-the maintenance of the family; yathii-as it is; viinara
jiite l_t-of the society of monkeys, or the descendants of the monkey.
TRANSLATION
The pseudo svamis, yogis and incarnations who do not believe in
the Supreme Personality of Godhead are known as pa�IU).c;lis. They
themselves are fallen and cheated because they do not know the
real path of spiritual advancement, and whoever goes to them is
certainly cheated in his turn. When one is thus cheated, he some
times takes shelter of the real followers of Vedic principles
[brahmlll).as or those in Kr�1,1a consciousness], who teach everyone
how to worship the Supreme Personality of Godhead according to
the Vedic rituals. However, being unable to stick to these princi-
pies, these rascals again fall down and take shelter among sudras
who are very expert in making arrangements for sex indulgence.
Sex is very prominent among animals like monkeys, and such peo
ple who are enlivened by sex may be called descendants of
monkeys.
PURPORT
By fulfilling the process of evolution from the aquatics to the animal
platform, a living entity eventually reaches the human form. The three
modes of material nature are always working in the evolutionary process.
Those who come to the human form through the quality of sattva-gur:w
were cows in their last animal incarnation. Those who come to the human
form through the quality of rajo-gur:w were lions in their last animal in
carnation. And those who come to the human form through the quality of
tamo-gur:w were monkeys in their last animal incarnation. In this age,
those who come through the monkey species are considered by modern
anthropologists like Darwin to be descendants of monkeys. We receive
information herein that those who are simply interested in sex are ac
tually no better than monkeys. Monkeys are very expert in sexual enjoy
ment, and sometimes sex glands are taken from monkeys and placed in
the human body so that a human being can enjoy sex in old age. In this
way modern civilization has advanced. Many monkeys in India were
caught and sent to Europe so that their sex glands could serve as replace
ments for those of old people. Those who actually descend from the
monkeys are interested in expanding their aristocratic families through
sex. In the Vedas there are also certain ceremonies especially meant for
sexual improvement and promotion to higher planetary systems, where
the demigods are enjoying sex. The demigods are also very much
inclined toward sex because that is the basic principle of material
enjoyment.
First of all, the conditioned soul is cheated by so-called svami:s, yogiS
and incarnations when he approaches them to be relieved of material
miseries. When the conditioned soul is not satisfied with them, he comes
to devotees and pure brahmar;as who try to elevate him for final libera
tion from material bondage. However, the unscrupulous conditioned soul
cannot rigidly follow the principles prohibiting illicit sex. intoxication.
gambling and meat-eating. Thus he falls down and takes shelter of
people who are like monkeys. In the K�l?I:Ja consciousness movement

these monkey disciples, being unable to follow the strict regulative prin
ciples, sometimes fall down and try to form societies based on sex. This is
proof that such people are descendants of monkeys, as confirmed by Dar
win. In this verse it is therefore clearly stated: yatha vanara-jate/:t.
TEXT 31
��TA �: ��ar �ftr��f(( ��- ..
f-ru�� f�m�;IT�: II II
tatrapi niravarodha/:t svaire�J-a viharann ati-krpal)-a-buddhir anyonya

mukha-niri�al)-ildinii gramya-karma�J-aiva vismrta-kaliivadhi/:t.
tatra api-in that condition (in the society of human beings descended
from monkeys); niravarodha/:t-without hesitation; svaire�J-a-indepen
dently, without reference to the goal of life; viharan-enjoying like
monkeys; ati-krpa�J-a-buddhi/:t-whose intelligence is dull because he
does not properly utilize his assets; anyonya-of one another; mukha
niri�a�J-a-adina-by seeing the faces (when a man sees the beautiful
face of a woman and the woman sees the strong build of the man's body,
they always desire one another); gramya-karmal)-il-by material ac
tivities for sense gratification; eva-only; v ism rta-forgotten ; kala
avadhi/:t-the limited span of life (after which one's evolution may be
degrading or elevating).
TRANSLATION
In this way the descendants of the monkeys intermingle with
each other, and they are generally known as sudras. Without
hesitating, they live and move freely, not knowing the goal of life.
They are captivated simply by seeing the faces of one another,
which remind them of sense gratification. They are always engaged
in material activities, known as gramya-karma, and they work hard
for material benefit. Thus they forget completely that one day
their small life spans will be finished and they will be degraded in
the evolutionary cycle.
PURPORT
Materialistic people are sometimes called sudras, or descendants of
monkeys, due to their monkeylike intelligence. They do not care to know
how the evolutionary process is taking place, nor are they eager to know
what will happen after they finish their small human life span. This is
the attitude ofsudras. Sri Caitanya Mahaprabhu's mission, this Kr�Q.a
consciousness movement, is trying to elevate sudras to the brahmalJfl.
platform so that they will know the real goal of life. Unfortunately, being
overly attached to sense gratification, materialists are not serious in help
ing this movement. Instead, some of them try to suppress it. Thus it is
the business of monkeys to disturb the activities of the brahmar:tas. The
descendants of monkeys completely forget that they have to die, and they
are very proud of scientific knowledge and the progress of material
civilization. The word gramya-karmaTJ-d indicates activities meant only
for the improvement of bodily comforts. Presently all human society is
engaged in improving economic conditions and bodily comforts. People
are not interested in knowing what is going to happen after death, nor do
they believe in the transmigration of the soul. When one scientifically
studies the evolutionary theory, one can understand that human life is a
junction where one may take the path of promotion or degradation. As
stated in Bhagavad-gita (9.25):
yanti deva-vrata devan

pitfn yanti pitr-vrata}:!,
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
"Those who worship the demigods will take birth among the demigods;
those who worship ghosts and spirits will take birth among such beings:
those who worship ancestors go to the ancestors; and those who worship
Me will live with Me."
In this life we have to prepare ourselves for promotion to the next life.
Those who are in the mode of rajo-gulJfl. are generally interested in being
promoted to the heavenly planets. Some, unknowingly, are degraded to
lower animal forms. Those in the mode of goodness can engage in devo
tional service, and after that they can return home, back to Godhead
(yanti mad-yajino 'pi mam). That is the real purpose of human life. This
i(r�I).a consciousness movement is trying to bring intelligent human

beings to the platform of devotional service. Instead of wasting time try
ing to attain a better position in material life, one should simply endeavor
to return home, back to Godhead. Then all problems will be solved. As
stated in Srimad-Bhagavatam (1.2.17):
sr�J,vatarh sva-katha� kr�IJ-a�

pu�J,ya-srava�J,a-kirtana�
hrdy anta�-stho hy abhadra�J,i
vidhunoti su-hrt-satam
"Sri i(r�I).a, the Personality of Godhead, who is the Paramatma

[Supersoul] in everyone's heart and the benefactor of the truthful devo
tee, cleanses the desire for material enjoyment from the heart of the
devotee who relishes His messages, which are in themselves virtuous
when properly heard and chanted."
One simply has to follow the regulative principles, act like a
brahma�J,a, chant the Hare K:r�I).a mantra and read Bhagavad-gita and
Srimad-Bhagavatam. In this way one purifies himself of the baser
material modes (tamo-gu�J-a and rajo-gu�J-a) and, becoming freed from
the greed of these modes, can attain complete peace of mind. ln this way
one can understand the Supreme Personality of Godhead and one's rela
tionship with Him and thus be promoted to the highest perfection (sid
dhirh paramarh gataM.
TEXT 32
kvacid drumvad aihikarthe�u grhe�u rarhsyan yatha vanara� suta-dara

vatsalo vyavaya-�a�J-a�.
kvacit-sometimes; druma-vat-like trees (as monkeys jump from

one tree to another, the conditioned soul transmigrates from one body to
another); aihika-arthe�u-simply to bring about better worldly com
forts; grhe�u-in houses (or bodies); rarhsyan-delighting (in one body
after another, either in animal life, human life or demigod life); yathii
exactly as; vanara�-the monkey; suta-diira-vatsala�-very affec
tionate to the children and wife; ryavaya-�a��-whose leisure time is
spent in sex pleasure.
TRANSLATION
Just as a monkey jumps from one tree to another, the condi
tioned soul jumps from one body to another. As the monkey is
ultimately captured by the hunter and is unable to get out of cap
tivity, the conditioned soul, being captivated by momentary sex
pleasure, becomes attached to different types of bodies and is en
caged in family life. Family life affords the conditioned soul a
festival of momentary sex pleasure, and thus he is completely una
ble to get out of the material clutches.
PURPORT
As stated in Srimad-Bhiigavatam (ll. 9.29): v�aya� khalu sarvata�

syat. Bodily necessities-eating, sleeping, mating and defending-are all
very easily available in any form of life. It is stated here that the vanara
(monkey) is very much attracted to sex. Each monkey keeps at least two
dozen wives, and he jumps from one tree to another to capture the
female monkeys. Thus he immediately engages in sexual intercourse. In
this way the monkey's business is to jump from one tree to another and
enjoy sex with his wives. The conditioned soul is doing the same thing,
transmigrating from one body to another and engaging in sex. He thus
completely forgets how to become free from the clutches of material en
cagement. Sometimes the monkey is captured by a hunter. who sells its
body to doctors so that its glands can be removed for the benefit of
another monkey. All this is going on in the name of economic develop
ment and improved sex life.
TEXT 33
�� ftr«€ti�(SCt�
evam adhvany avarundhiino mrtyu-gaja-bhayat tamasi giri-kandara
praye.
50 Sri mad- Bhagavatam [Canto 5, Ch. 14
evam-in this way; adhvani-on the path of sense gratification;

avarundhana�-being confined, he forgets the real purpose of life;
mrtyu-gaja-bhayat-out of fear of the elephant of death: tamasi-in the
darkness; giri - kandara - praye - similar to. the dark caves in the
mountains.
TRANSLATION
In this material world, when the conditioned soul forgets his

relationship with the Supreme Personality of Godhead and does
not care for Kr�r:ta consciousness, he simply engages in different
types of mischievous and sinful activities. He is then subjected to
the threefold miseries, and, out of fear of the elephant of death, he
falls into the darkness found in a mountain cave.
PURPORT
Everyone is afraid of death, and however strong a materialistic person

may be, when there is disease and old age one must certainly accept
death 's notice. The conditioned soul becomes very morose to receive
notice of death. His fear is compared to the fear experienced upon enter
ing a dark mountain cave, and death is compared to a great elephant.
TEXT 34
,....
Qi\��N�itM�I€+ihll'1i srnr-
�;:<rf�qfe{�or �
kvacic chita-vatady-aneka-daivika-bhautikiitmiyaniim du�khanam
pratinivarar:te 'kalpo duranta-vi§aya-vi§ar:tr:ta aste.
kvacit-sometimes; sita-vata-adi-such as extreme cold or wind;

aneka-many; daivika-offered by the demigods or powers beyond our
control; bhautika-offered by other living entities; atmiyaniim
offered by the conditioned material body and mind; du�khaniim-the
many miseries; pratinararar:te-in counteracting; akalpa�-being una
ble; duranta-insurmountable; vi§aya-from connection with sense
gratification; v�ar:tr:ta�-morose; aste-he remains.
TRANSLATION
The conditioned soul suffers many miserable bodily conditions,

such as being affected by severe cold and strong winds. J¥ also
suffers due to the activities of other living beings and aue to
natural disturbances. When he is unable to counteract them and
has to remain in a miserable condition, he naturally becomes very
morose because he wants to enjoy material facilities.
TEXT 35
fli��) ��f.l.��tfu tfl��if II �'-\11

kvacin mitho vyavaharan yat kiiicid dhanam upayati vitta-sathyena.
kvacit-sometimes or somewhere; mitha/:t vyavaharan-transacting

with each other; yat -whatever; kiiicit-little bit; dhanam-material
benefit or wealth; upayati-he obtains; vitta-sathyena-by means of
cheating someone of his wealth.
TRANSLATION
Sometimes conditioned souls exchange money, but in due
course of time, enmity arises because of cheating. Although there
may be a tiny profit, the conditioned souls cease to be friends and
become enemies.
PURPORT
As stated in Snmad-Biuigavatam (5.5.8):
puritsa/:t striya mithuni-bhavam etarh

tayor mitho hrdaya-granthim ahu/:t
ato grha-�etra-sutapta-vittair
janasya moho yam aharh mameti
The monkeylike conditioned soul first becomes attached to sex, and when
intercourse actually takes place he becomes more attached. He then re
quires some material comforts-apartment, house, food, friends. wealth
and so on. In order to acquire these things he has to cheat others, and this
creates enmity even among the most intimate friends. Sometimes this en
mity is created between the conditioned soul and the father or spiritual
master. Unless one is firmly fixed in the regulative principles, one may
perform mischievous acts, even if one is a member of the ��!).a con
sciousness movement. We therefore advise our disciples to strictly follow
the regulative principles; otherwise the most important movement for
the upliftment of humanity will be hampered due to dissension among its
members. Those who are serious about pushing forward this ��!).a con
sciousness movement should remember this and strictly follow the
regulative principles so that their minds will not be disturbed.
TEXT 36
ffif�r�J1':R: �ij;{l�Wfl!!q+il•IN(t.U �SI��q;il�Amtt

�stftlH1'ifij{ij6«tfflsq�"tfwt �Frt�� II� �II
kvacit k$ir:ta-dhana/:t sayyiisaniiSaniidy-upabhoga-vihino yavad
apratilabdha-manorathopagatiidiine 'vasita-matis tatas tato
'vamiiniidini janiid abhilabhate.
kvacit-sometimes; k$ir:ta-dhana/:t-not having sufficient money;

sayyii-iisana-a.Sana-iidi-accommodations for sleeping, sitting or eating;
upabhoga-of material enjoyment; vihina/:t - being bereft; yiivat-as
long as; ap ratila bdha-not achieved; manoratha-by his desire;
upagata - obtained; iidiine-in seizing by unfair means; avasita
mati/:t-.whose mind is determined; tata/:t-because of that; tata/:t-from
that; avamiina-iidini-insults and punishment; janiit-from the people
in general; abhilabhate-he gets.
TRANSLATION
Sometimes, having no money, the conditioned soul does not get
sufficient accommodations. Sometimes he doesn't even have a
place to sit, nor does he have the other necessities. In other words,
he falls into scarcity, and at that time, when he is unable to secure
the necessities by fair means, he decides to seize the property of
others unfairly. When he cannot get the things he wants, he

simply receives insults from others and thus becomes very morose.
PURPORT
It is said that necessity knows no law. When the conditioned soul needs
money to acquire life's bare necessities, he adopts any means. He begs,
borrows or steals. Instead of receiving these things, he is insulted and
chastised. Unless one is very well organized, one cannot accumulate
riches by unfair means. Even if one acquires riches by unfair means, he
cannot avoid punishment and insult from the government or the general
populace. There are many instances of important people's embezzling
money, getting caught and being put in prison. One may be able to avoid
the punishment of prison, but one cannot avoid the punishment bf the
Supreme Personality of Godhead, who works through the agency of
material nature. This is described in Bhagavad-gitii (7.14): daivi hy e�ii
gur:wmayi mama miiyii duratyayii. Nature is very cruel. She does not
excuse anyone. When people do not care for nature, they commit all
kinds of sinful activities, and consequently they have to suffer.
TEXT 37
rrc� ffl�f�m:t��sft t�ctl(t9l41 f'N
't�� II� \911
evam vitta-vyat�anga-vivrddha-vairiinubandho 'pi purva-viisanayii
mitha udvahaty athiipavahati.
evam-in this way; vitta-rya�anga -because of monetary transac

tions; vivrddha increased ; vaira-anubandhab,-having relationships
-
of enmity; api-although; purva-vasanayii-by the fructifying results

of previous impious activities; mithab,-with each other; udvahati
become united by means of the marriage of sons and daughters; atka
thereafter; apavahati -they give up the marriage or get a divorce.
TRANSLATION
Although people may be enemies, in order to fulfill their desires
again and again, they sometimes get married. Unfortunately, these
marriages do not last very long, and the people involved are sepa
rated again by divorce or other means.
PURPORT
As stated previously, every conditioned soul has the propensity to

cheat, even in marriage. Everywhere in this material world, one condi
tioned soul is envious of another. For the time being, people may remain
friends, but eventually they become enemies again and fight over money.
Sometimes they marry and then separate by divorce or other means. On
the whole, unity is never permanent. Due to the cheating propensity,
both parties always remain envious. Even in Kr��a. consciousness,
separation and enmity take place due to the prominence of material
propensities.
TEXT 38
Q'JlM'( dam�fwt 30'fiitN'Alt

;u;n��1t:r«��
� �efi�QSf fcl� ��Rf«ql�l� ��
f� �.-t�f�� : 'Il�etffrcn ��s�.nfq
;.rn � � ;r�J\eti� �T-f: 'mfl't�m� II ��II
etasmin saril.saradhvani nana-klesopasarga-badhita apanna-vipanno

yatra yas tam u ha vavetaras tatra visrjya jatam jatam upadaya socan
muhyan bibhyad-vivadan krandan samhr$yan gayan nahyamana/:1.
sadhu-varjito naivavartate 'dyapi yata arabdha e$a nara-loka-sartho
yam adhvana/:1. param upadiSanti.
etasmin-on this; saril.sara-of miserable conditions; adhvani ..:... path;

nana-various; kle5a-by miseries; upasarga-by the troubles of
material existence; oodhita/:1.-disturbed; apanna-sometimes having
gained; vipanna/:1.-sometimes having lost; yatra-in which; ya/:1.
who; tam-him; u ha vava-or; itara/:1.-someone else; tatra
thereupon; visrjya-giving up; jatam jatam-newly born; upadaya
accepting; socan-lamenting; m uhyan-being illusioned; bibhyat
fearing; vivadan-sometimes exclaiming loudly; krandan-sometimes
crying; samhr$yan-sometimes being pleased; gayan-singing;
nahyamanab,-being bound; sadhu-varjitab,-being away from saintly

persons; na-not; eva-certainly; avartate-achieves; adya api-even
until now; yatab,-from whom; iirabdhab,-commenced; e�ab,-this;
n a r a-loka - o f the m a te r i a l world; s a-a r t h a b, - t h e s e lf
interested living entities; yam-whom (the Supreme Personality of
Godhead); adhvanab,-of the path of material existence; param-the
other end; upadiSanti-saintly persons indicate.
TRANSLATION
The path of this material world is full of material miseries, and

various troubles disturb the conditioned souls. Sometimes he
loses, and sometimes he gains. In either case, the path is full of
danger. Sometimes the conditioned soul is separated from his
father by death or other circumstances. Leaving him aside he
gradually becomes attached to others, such as his children. In this
way, the conditioned soul is sometimes illusioned and afraid.
Sometimes he cries loudly out of fear. Sometimes he is happy
maintaining his family, and sometimes he is overjoyed and sings
melodiously. In this way he becomes entangled and forgets his
separation from the Supreme Personality of Godhead since time
immemorial. Thus he traverses the dangerous path of material ex
istence, and on this path he is not at all happy. Those who are self
realized simply take shelter of the Supreme Personality of
Godhead in order to get out of this dangerous material existence.
Without accepting the devotional path, one cannot get out of the
clutches of material existence. The conclusion is that no one can be
happy in material life. One must take to Kr'!'l).a consciousness.
PURPORT
By thoroughly analyzing the materialistic way of life, any sane man
can understand that there is not the least happiness in this world.
However, due to continuing on the path of danger from time immemorial
and not associating with saintly persons, the conditioned soul, under illu
sion, wants to enjoy this material world. Material energy sometimes gives
him a chance at so-called happiness, but the conditioned soul is per
petually being punished by material nature. It is therefore said: dar.u)ya-
jane raja yena nadite cubaya (Cc. Madhya 20.118). Materialistic life
means continuous unhappiness, but sometimes we accept happiness as it
appears between the gaps. Sometimes a condemned person is submerged
in water and hauled out. Actually all of this is meant for punishment, but
he feels a little comfort when he is taken out of the water. This is the
situation with the conditioned soul. All the sastras therefore advise that
one associate with devotees and saintly people.
'sadhu-sariga ', 'sadhu-sariga '-sarva-siistre kaya

lava-miitra sadhu-sarige sarva-siddhi haya
(Cc. Madhya 22.54)
Even by a little association with devotees, the conditioned soul can get
out of this miserable material condition. This K:r��a consciousness move
ment is therefore trying to give everyone a chance to associate with
saintly people. Therefore all the members of this K:r��a consciousness
society must themselves be perfect sadhus in order to give a chance to
fallen conditioned souls. This is the best humanitarian work.
TEXT 39
�� m� Wf q( ��;:�ij �ft44�(0tt

�q�')m �'ffif'{R
fi : (t'4'4•t�s� II � � II
yad idam yoganu§asanam na va etad avarundhate yan nyasta-dar.u}ii
munaya upa.Sama-sila uparatatmana/:t samavagacchanti.
yat-which; idam-this ultimate abode of the Supreme Personality of

Godhead; yoga-anu§asanam-only to be achieved by practicing devo
tional service; na-not; va-either; etat-this path of liberation;
avarundhate-obtain; yat-therefore; nyasta-dar.u}ii/:t-persons who
have given up envying others; munaya/:t-saintly persons; upa.Sama
sila/:t-who are now situated in a most peaceful existence; uparata-at
miina/:t-who have control over the mind and senses; samavagac
chanti-very easily obtain.
TRANSLATION
Saintly persons, who are friends to all living entities, have a

peaceful consciousness. They have controlled their senses and
minds, and they easily attain the path of liberation, the path back
to Godhead. Being unfortunate and attached to the miserable
material conditions, a materialistic person cannot associate with
them.
PURPORT
The great saint Ja�a Bharata described both the miserable condition
and the means to get out. The only way out of it is association with devo
tees, and this association is very easy. Although unfortunate people also
get this opportunity, due to their great misfortune they cannot take
shelter of pure devotees, and consequently they continuously suffer.
Nonetheless, this ��a consciousness movement insists that everyone
take to this path by adopting the chanting of the Hare ��a maha
mantra. The preachers of ��a consciousness go from door to door to
inform people how they can be relieved from the miserable conditions of
material life. As stated by Sri Caitanya Mahaprabhu, guru-kr$r:ta-prasade
paya bhakti-lata-bija: by the mercy of ��a and guru, one can get the
seed of devotional service. If one is a little intelligent, he can cultivate
��a consciousness and be freed from the miserable conditions of
material life.
TEXT 40
�� FA� �f� tr � m��: � � q� �

��if� ��filfij ��q� �� Hiq«��H ll'doll
yad api dig-ibha-jayino yajvino ye vai rajar$aya/:t kim tu pararh mrdhe

sayirann asyam eva mameyam iti krta-vairanubandhayam visrjya
svayam upasamhrta}:t.
yat api- although; dik-ibha-jayina}:t-who are victorious in all direc

tions; yajvina/:t-ex per l in performing great sacrifices: ye-all of
whom; vai-indeed; nija- r $aya}:t - very great saintly kings; kim tu
but; param-only this earth; m rdhe-in battle; sayiran-lying down;
asyam-on this (earth) ; eva-indeed ; mama-mine; iyam-this; iti
considering in that way; vaira-anu
krta-on which is created;
bandhayam-a relationship of enmity with others; visrjya-giving up;
svayam-his own life; upasa mh r ta}:t-being killed.
TRANSLATION
There were many great saintly kings who were very expert in
performing sacrificial rituals and very competent in conquering
other kingdoms, yet despite their power they could .not attain the
loving service of the Supreme Personality of Godhead. This is
because those great kings could not even conquer the false con
sciousness of "I am this body, and this is my property." Thus they
simply created enmity with rival kings, fought with them and died
without having discharged life's real mission.
PURPORT
The real mission of life for the conditioned soul is to reestablish the
forgotten relationship with the Supreme Personality of Godhead and
engage in devotional service so that he may revive K.r�1,1a consciousness
after giving up the body. One doesn't have to give up his occupation as a
brahmar:r-a, k$atriya, vaiSya, sudra or whatever. In any position, while
discharging his prescribed duty, one can develop K.r�r:Ja consciousness
simply by associating with devotees who are representatives of K:r�r:Ja and
who can teach this science. Regretfully, the big politicians and leaders in
the material world simply create enmity and are not interested in
spiritual advancement. Material advancement may be very pleasing to an
ordinary man, but ultimately he is defeated because he identifies himself
with the material body and considers everything related to it to be his
property. This is ignorance. Actually nothing belongs to him, not even
the body. By one's karma, one gets a particular body, and if he does not
utilize his body to please the Supreme Personality of Godhead, all his ac
tivities are frustrated. The real purpose of life is stated in Srimad
Bhiigavatam (1.2.13):
ata}:t pumbhir dvija-sre$tha

van:ui.Srama-vibhiiga5a}:t
svan�thitasya dharmasya
samsiddhir hari-to§ar:wm
It really doesn't matter what activity a man engages in. If he can simply
satisfy the Supreme Lord, his life is successful.
TEXT 41
•ti{�� m� awrc::: �f�ost«Uf�: ��

��rm�t�f;t�'{r.{rWRit��fu �R 'Ritsfq II 't1 Z II
karma-vallim avalambya tata iipada/:t kathaiicin narakiid vimukta/:t

punar apy evam sarhsiiriidhvani vartamiino nara-loka-siirtham upayiiti
evam upari gato 'pi.
karma-vallim-the creeper of fruitive activities; avalambya-taking

shelter of; tata/:t-from that; iipada/:t-dangerous or miserable condi
tion; kathaiicit-somehow or other; narakat-from the hellish condition
of life; vimukta/:t-being freed; puna/:t api - again; evam-in this way;
sarhsiira-adhvani-on the path of material existence; vartamiina/:t-ex
isting; nara-loka-sa-artham-the field of self-interested material ac
tivities; upayiiti-he enters; evam-thus; upari-above (in the higher
planetary systems); gata/:t api-although promoted.
TRANSLATION
When the conditioned soul accepts the shelter of the creeper of

fruitive activity, he may be elevated by his pious activities to
higher planetary systems and thus gain liberation from hellish
conditions, but unfortunately he cannot remain there. After reap
ing the results of his pious activities, he has to return to the lower
planetary systems. In this way he perpetually goes up and comes
down.
PURPORT
In this regard Sri Caitanya Mahaprabhu says:
brahmiir:u;la bhramite kona bhagyaviin jiva

guru-kr§r:w-prasiide piiya bhakti-latii-bija
(Cc. Madhya 19.151)
Even if one wanders for many millions of years, from the time of cre
ation until the time of annihilation, one cannot get free from the path of
material existence unless one receives shelter at the lotus feet of a pure
devotee. As a monkey takes shelter of the branch of a banyan tree and
thinks he is enjoying, the conditioned soul, not knowing the real interest
of his life, takes shelter of the path of karma-kiir:uj,a, fruitive activities.
Sometimes he is elevated to the heavenly planets by such activities, and
sometimes he again descends to earth. This is described by Sri Caitanya
Mahaprabhu as brahmar:u;la bhramite. However, if by Kr�Q.a 's grace one
is fortunate enough to come under the shelter of the guru, by the mercy
of K:r�Q.a he receives lessons on how to execute devotional service to the
Supreme Lord. In this way he receives a clue of how to get out of his con
tinuous struggle up and down within the material world. Therefore the
Vedic injunction is that one should approach a spiritual master. The
Vedas declare: tad-vijfiiiniirtham sa gurum evabhigacchet (Mur:t
f)aka Upan�ad 1.2.12). Similarly in Bhagavad-gitii (4.34) the Supreme
Personalty of Godhead advises:
tad viddhi prar:tipiitena

paripra.Snena sevayii
upade�yanti te jfiiinam
jfiiininas tattva-darsina/:t
"Just try to learn the truth by approaching a spiritual master. Inquire

from him submissively and render service unto him. The self-realized
soul can impart knowledge unto you because he has seen the truth."
Srimad-Bhagavatam (11.3.21) gives similar advice:
tasmiid gurum prapadyeta

jijiiiisu/:t sreya uttamam
siibde pare ca n�r:tiitam
brahmar:ty upa.Samasrayam
"Any person who seriously desires to achieve real happiness must seek
out a bona fide spiritual master and take shelter of him by initiation. The
qualification of his spiritual master is that he must have realized the con
clusion of the scriptures by deliberation and be able to convince others of
these conclusions. Such great personalities, who have taken shelter of

the Supreme Godhead, leaving aside all material considerations, are to
be understood as bona fide spiritual masters." Similarly, Visvanatha
Cakravarti:, a great Vai�1,1ava, also advises, yasya prasiidad bhagavat
prasiida/:1,: "By the mercy of the spiritual master one receives the mercy
of _Kr�1,1a." This is the same advice given by Sri Caitanya Mahaprabhu
(guru-kmta-prasade paya bhakti-lata-bija). This is essential. One must
come to K.r�1,1a consciousness, and therefore one must take shelter of a
pure devotee. Thus one can become free from the clutches of matter.
TEXT 42
�gq•nttfrQ-
�� tf�wte1fii �91:
��ftr � ��tf •l�fRt: 11\l�ll
tasyedam upagayanti
dr$abhasyeha rajar$er
manasapi mahatmana/:1,
nanuvartmarhati nrpo
mak$ikeva garutmata/:1,
tasya-of JaQ.a Bharata; idam-this glorification; upagayanti-they

sing;dr$abhasya-of the son of ��abhadeva; iha-here; raja-r$e/:l,-of
the great saintly King; manasa api-even by the mind; maha-at
mana/:1,-of the great personality JaQ.a Bharata; na-not; anuvartma
arhati-able to follow the path; nrpa/:1,-any king; mak$ika-a fly;
iva-like; garutmata/:1,-of GaruQ.a, the carrier of the Supreme Per
sonality of Godhead.
TRANSLATION
Having summarized the teachings of Ja<;la Bharata, Sukadeva
Gosv8.mi said: My dear King Parik�it, the path indicated by Ja<;la
Bharata is like the path followed by Garu<;la, the carrier of the
Lord, and ordinary kings are just like Hies. Flies cannot follow the
path of GarU<}.a, and to date none of the great kings and victorious
leaders could follow this path of devotional service, not even
mentally.
PURPORT
As ��I).a says in Bhagavad-gita (7.3):
manU$ya�rh sahasres�,L
ka.Scid yatati siddhaye
yatatam api siddhanarh
ka.Scin marh vetti tattvatab
..Out of many thousands among men, one may endeavor for perfection,
and of those who have achieved perfection, hardly one knows Me in
truth." The path of devotional service is very difficult, even for great
kings who have conquered many enemies. Although these kings were
victorious on the battlefield, they could not conquer the bodily
conception. There are many big leaders, yogis, svamis and so-called in
carnations who are very much addicted to mental speculation and who
advertise themselves as perfect personalities, but they are not ultimately
successful. The path of devotional service is undoubtedly very difficult to
follow, but it becomes very easy if the candidate actually wants to follow
the path of the mahajana. In this age there is the path of Sri Caitanya
Mahaprabhu, who appeared to deliver all fallen souls. This path is so
simple and easy that everyone can take to it by chanting the holy name of
the Lord.
harer nama harer nama

harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
We are very satisfied that this path is being opened by this ��I).a con
sciousness movement because so many European amd American boys
and girls are taking this philosophy seriously and gradually attaining
perfection.
yo dustyajiin diira-sutiin
suhrd riijyarh hrdi-sprsa�
jahau yuvaiva malavad
uttama§loka-liilasa�
ya �-the same JaQ.a Bharata who was formerly Maharaja Bharata, the
son of Maharaja B.�abhadeva; dustyajiin-very difficult to give up; diira
sutiin - the wife and children or the most opulent family life; suhrt
friends and well-wishers; riijyam-a kingdom that extended all over the
world; hrdi-sprsa� - that which is situated within the core of one's
heart; jahau - he gave up; yuvii eva-even as a young man; mala-vat
like stool; uttama-sloka-liilasa�-who was so fond of serving the
Supreme Personality of Godhead, known as U ttamasloka.
TRANSLATION
While in the prime of life, the great Maharaja Bharata gave up
everything because he was fond of serving the Supreme Per
sonality of Godhead, Uttama.Sloka. 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.
PURPORT
The name of God is ��I).a, because He is so attractive that the pure
devotee can give up everything within this material world on His behalf.
Maharaja Bharata was an ideal king, instructor and emperor of the
world. He possessed all the opulences of the material world, but K��I).a is
so attractive that He attracted Maharaja Bharata from all his material
possessions. Yet somehow or other, the King became affectionate to a lit
tle deer and, falling from his position, had to accept the body of a deer in
his next life. Due to K:r;�I:ta's great mercy upon him, he could not forget
his position, and he could understand how he had fallen. Therefore in
the next life, as JaQa Bharata, Maharaja Bharata was careful not to spoil
his energy, and therefore he presented himself as a deaf and dumb per
son. In this way he could concentrate on his devotional service. We have
to learn from the great King Bharata how to become cautious in cultivat
ing K:r;�I:ta consciousness. A little inattention will retard our devotional
service for the time being. Yet any service rendered to the Supreme Per
sonality of Godhead is never lost: svalpam apy asya dharmasya trayate
mahato bhayat (Bg. 2.40). A little devotional service rendered sincerely
is a permanent asset. As stated in Srimad-Bhagavatam (1.5.17):
tyaktva sva-dharmam caral}Jimbujam harer

bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhad am�ya kim
ko vartha apto 'bhajatam sva-dharmata/:t
Somehow or other, if one is attracted to K:r;�Q.a, whatever he does in devo

tional service is a permanent asset. Even if one falls down due to im
maturity or bad association, his devotional assets are never lost. There
are many examples of this-Ajamila, Maharaja Bharata, and Jllany
others. This K:r;�Q.a consciousness movement is giving everyone a chance
to engage in devotional service for at least some time. A little service will
give one an impetus to advance and thus make one's life successful.
In this verse the Lord is described as Uttamasloka. Uttama means "the
best," and sloka means "reputation." Lord K:r;�Q.a is full in six opulences,
one of which is reputation. AiSvaryasya samagrasya viryasya ya§asa/:t
sriya/:t. K:r;�I:ta's reputation is still expanding. We are spreading the glo
ries of K:r;�I:ta by pushing forward this K:r;�I:ta consciousness movement.
K:r;�I:ta 's reputation, five thousand years after the Battle of Kuruk�etra, is
still expanding throughout the world. Every important individual within
this world must have heard of K:r;�I:ta, especially at the present moment,
due to the K:r;�I:ta consciousness movement. Even people who do not like
us and want to suppress the movement are also somehow or other chant
ing Hare K:r;�I:ta. They say, "The Hare K:r;�I:ta people should be chastised."
Such foolish people do not realize the true value of this movement, but
the mere fact that they want to criticize it gives them a chance to chant
Hare K:r;�I:ta, and this is its success.
TEXT 44
� ��tf�Flf�fijij��·��
m�"l£1 f�� : ��'l 1
�?Jqa��
ij�l�('ffi'i"'�qq)sfq �g: IIIJIJII
yo dustyajan �iti-suta-svajantirtha-daran
prarthyarh sriyarh sura-varai� sadayavalokam
naicchan nrpas tad-ucitarh mahatarh madhudvi!
sevanurakta-manasam abhavo 'pi phalgu�
ya�-who; dustyajan-very difficult to give up; �iti-the earth;

suta-children; sva-jana-artha daran relativ es riches and a beautiful
- - ,
wife; prarthyam- desirable; sriyam-the goddess of fortune; sura

varai�-by the best of the demigods; sa-daya avalo ktim-whose mer
-
ciful glance; na-not; aicc hat-desired; n rpa�-the King; tat

ucitam-this is quite befitting him; mahatam-of great personalities
(mahatmas); madhu-dvit-of Lord K:r�I).a, who killed the demon
Madhu; sevti-anurakta-attracted by the loving service; manastim-of
those whose minds; abhava� api-even the position of liberation;
phalgu�-insigni:fi cant
.
TRANSLATION
Sukadeva Gosvami continued: My dear King, the activities of
Bharata Maharaja are wonderful. He gave up everything difficult
for others to give up. He gave up his kingdom, his wife and his
family. His opulence was so great that even the demigods envied it,
yet he gave it up. It was quite befitting a great personality like him
to be a great devotee. He could renounce everything because he
was so attracted to the beauty, opulence, reputation, knowledge,
strength and renunciation of the Supreme Personality of
Godhead, ��a. ��a is so attractive that one can give up all
desirable things for His sake. Indeed, even liberation is considered
insignificant for those whose minds are attracted to the loving ser
vice of the Lord.
PURPORT
This verse confirms Kr�Da's all-attractiveness. Maharaja Bharata was
so attracted to Kr�Da that he gave up all his material possessions.
Generally materialistic people are attracted by such possessions.
ato grha-lcyetra-sutapta-vittair
janasya moho yam aharh mameti
(Bhag. 5.5.8)
"One becomes attracted to his body, home, property, children, relatives
and wealth. In this way one increases life's illusions and thinks in terms
of 'I and mine.'" The attraction for material things is certainly due to il
lusion. There is no value in attraction to material things, for the condi
tioned soul is diverted by them. One's life is successful if he is absorbed
in the attraction of Kr�Da's strength, beauty and pastimes as described in
the Tenth Canto of Srimad-Bhagavatam. The Mayavadls are attracted to
merging into the existence of the Lord, but K:r�Da is more attractive than
the desire to merge. The word abhava� means "not to take birth again in
this material world." A devotee doesn't care whether he is going to be
reborn or not. He is simply satisfied with the Lord's service in any condi
tion. That is real mukti.
iha yasya harer dasye
karmal}ii manasa gira
nikhiliisv apy avasthasu
fivan-mukta� sa ucyate
"One who acts to serve K:r�ga with his body, mind, intelligence and
words is a liberated person, even within this material world." (Bhakti
rasamrta-sindhu 1.2.187) A person who always desires to serve K:r�Da is
interested in ways to convince people that there is a Supreme Personality
of Godhead and that the Supreme Personality of Godhead is Kr�I)a. That
is his ambition. It doesn't matter whether he is in heaven or in hell. This
is called uttama5loka-liilasa.
TEXT 45
� "--qq(1� f��
��m�'T�I
Wfi(PtOII� m Wf1f ��
mi;:'FT� tr: ijij((I'Jl�� II'J�II
yajnaya dharma-pataye vidhi-naipu�ya

yogaya sankhya-sirase prakrtiSvaraya
naraya�ya haraye nama ity udaram
hasyan mrgatvam api ya� samudajahara
yajiiaya-unto the Supreme Personality of Godhead, who enjoys the

results of all great sacrifices; dharma-pataye-unto the master or pro
pounder of religious principles; vidhi-naipu�ya-who gives the devo
tee the intelligence to follow the regulative principles expertly;
yogaya-the personification of mystic yoga; sankhya-sirase-who
taught the Sailkhya philosophy or who actually gives knowledge of
Sailkhya to the people of the world; prakrti-iSvaraya-the supreme con
troller of this cosmic manifestation; naraya�ya-the resting place of
the innumerable living entities (nara means the living entities, and
ayana means the shelter); haraye-unto the Supreme Personality of
Godhead, known as Hari; nama�-respectful obeisances; iti-thus;
udaram-very loudly; hasyan-smiling; mrgatvam api-although in
the body of a deer; ya�-who; samudajahara - chanted .
TRANSLATION
Even though in the body of a deer, Maharaja Bharata did not
forget the Supreme Personality of Godhead; therefore when he
was giving up the body of a deer, he loudly uttered the following
prayer: "The Supreme Personality of Godhead is sacrifice per
sonified. He gives the results of ritualistic activity. He is the pro
tector of religious systems, the personification of mystic yoga, the
source of all knowledge, the controller of the entire creation, and
the Supersoul in every living entity. He is beautiful and attractive.
I am quitting this body offering obeisances unto Him and hoping
that I may perpetually engage in His transcendental loving ser
vice." Uttering this, Maharaja Bharata left his body.
PURPORT
The entire Vedas are meant for the understanding of karma, jfiiin a
and yoga-fruitive activity, speculative knowledge and mystic yoga.
Whatever way of spiritual realization we accept, the ultimate goal is
Narayal,la, the Supreme Personality of Godhead. The living entities are
eternally connected with Him via devotional service. As stated in
Snmad-Bhagavatam, ante niirayar:w-smrti&: the perfection of life is to
remember Narayal,la at the time of death. Although Bharata Maharaja
had to accept the body of a deer, he could remember Narayal,la at the
time of death. Consequently he took birth as a perfect devotee in a
brahmar:w family. This confirms the statement of Bhagavad-gita (6.41),
suciniim srimatam gehe yoga-bhrn$!o 'bhijayate: "One who falls from
the path of self-realization takes birth in a family of brahmar:ws or
wealthy aristocrats." Although Maharaja Bharata appeared in the royal
family, he became neglectful and took birth as a deer. Because he was
very cautious within his deer body, he took birth in a brahmar:w family
as JaQ.a Bharata. During this lifetime, he remained perfectly ��I,la con
scious and preached the gospel of ��I,la consciousness directly, begin
ning with his instructions to Maharaja Rahugaf,la. In this regard, the
word yogaya is very significant. The purpose of O-$!tiriga-yoga, as stated
by Madhvacarya, is to link or connect with the Supreme Personality of
Godhead. The goal is not to display some material perfections.
TEXT 46
� � lfl'l'f�ij�Hrl{ij(iji��
G;Iijg
��(ij�U��f� oif
�� tq�� tnwran�tn'i;;r��
� �t �tnf� 3fl� 3Tl�� ;r �� -ret �fu I I�&_ II
ya idam bhiigavata-sabhajitavadata-gur:w-karmar.w rajar�er

bharatasyanucaritam svasty-ayanam ay�yam dhanyam ya5asyam
svargyapavargyam vanu5riJOty akhyasyaty abhinandati ca sarva evas�a
atmana asaste na kaiicana parata iti.
ya&-anyone who; idam-this; bhagavata-by exalted devotees;

sabhajita-greatly worshiped; avadata - pure; gur:w - whose qualities;
karmar:w-&-and activities; raja r�e&
- - of the great saintly King;
bharatasya-of Bharata Maharaja; anucaritam-the narration; svasti

ayanam-the abode of auspiciousness; ayl.L§yam-which increases one's
duration of life; dhanyam-increases one's fortune; ya5asyam
bestows reputation; svargya-gives promotion to the higher planetary
systems (the goal of the karmis); apavargyam-gives liberation from
this material world and enables one to merge into the Supreme (the goal
of the jnanis); va-or; anu.Snwti-always hears, following the path of
devotional service; akhyasyati-describes for the benefit of others;
abhinandati-glorifies the characteristics of devotees and the Supreme
Lord; ca-and; sarvab,-all; eva-certainly; as�ab,-blessings; at
manab,-for himself; asaste-he achieves; na-not; kaiicana-any
thing; paratab,-from anyone else; iti-thus.
TRANSLATION
Devotees interested in hearing and chanting [sravaJ.larh

kirtanam) regularly discuss the pure characteristics of Bharata
Maharaja and praise his activities. If one submissively hears and
chants about the all-auspicious Maharaja Bharata, one's life span
and material opulences certainly increase. One can become very
famous and easily attain promotion to the heavenly planets, or at
tain liberation by merging into the existence of the Lord.
Whatever one desires can be attained simply by hearing, chanting
and glorifying the activities of Maharaja Bharata. In this way, one
can fulfill all his material and spiritual desires. One does not have
to ask anyone else for these things, for simply by studying the life
of Maharaja Bharata, one can attain all desirable things.
PURPORT
The forest of material existence is summarized in this Fourteenth
Chapter. The word bhavatavi refers to the path of material existence.
The merchant is the living entity who comes to the forest of material ex
istence to try to make money for sense gratification. The six plunderers
are the senses-eyes, ears, nose, tongue, touch and mind. The bad leader
is diverted intelligence. Intelligence is meant for Kr�Q.a consciousness.
but due to material existence we divert all our intelligence to achieve
material facilities. Everything belongs to Kr�Q.a, the Supreme Personality
of Godhead, but due to our perverted mind and senses. we plunder the
property of the Lord and engage in satisfying our senses. The jackals and
tigers in the forest are our family members, and the herbs and creepers
are our material desires. The mountain cave is our happy home, and the
mosquitoes and serpents are our enemies. The rats, beasts and vultures
are different types of thieves who take away our possessions, and the
gandharva-pura is the phantasmagoria of the body and home. The will
o'-the-wisp is our attraction for gold and its color, and material residence
and wealth are the ingredients for our material enjoyment. The whirl
wind is our attraction for our wife, and the dust storm is our blinding
passion experienced during sex. The demigods control the different
directions, and the cricket is the harsh words spoken by our enemy dur
ing our absence. The owl is the person who directly insults us, and the
impious trees are impious men. The waterless river represents atheists
who give us trouble in this world and the next. The meat-eating demons
are the government officials, and the pricking thorns are the impedi
ments of material life. The little taste experienced in sex is our desire to
enjoy another's wife, and the flies are the guardians of women, like the
husband, father-in-law, mother-in-law and so forth. The creeper itself is
women in general. The lion is the wheel of time, and the herons, crows
and vultures are so-called demigods, pseudo svamis, yogis and incarna
tions. All of these are too insignificant to give one relief. The swans are
the perfect brahmar,w,s, and the monkeys are the extravagant sudras
engaged in eating, sleeping, mating and defending. The trees of the
monkeys are our households, and the elephant is ultimate death. Thus all
the constituents of material existence are described in this chapter.
Thus end the Bhaktivedanta purports of the Fifth Canto, Fourteenth

Chapter, of the Srimad-Bhagavatam, entitled "The Material World as the
Great Forest of Enjoyment. "
CHAPTER FIFTEEN
The Glories of the

Descendants of King Priyavrata
In this chapter the descendants of Bharata Maharaja and many other

kings are described. The son of Maharaja Bharata was named Sumati. He
followed the path of liberation given by ��abhadeva. Some people
mistakenly thought Sumati to be the direct incarnation of Lord Buddha.
The son of Sumati was Devatajit, and his son was Devadyumna.
Devadyumna's son was Parame��hi, and his son was Pratiha. Pratiha was
a very great devotee of Lord Vi�l)u, and he had three sons, named Pra
tiharta, Prastota and Udgata. Pratiharta had two sons, Aja and Bhuma.
The son of Bhuma was Udgitha, and the son of Udgitha was Prastava.
The son of Prastava was Vibhu, and the son of Vibhu was P:rthu�e�J.a,
whose son was Nakta. The wife of Nakta, Druti, gave birth to Gaya, who
was a very famous and saintly king. Actually King Gaya was a partial in
carnation of Lord Vi�I).U, and because of his great devotion to Lord Vi�l).u
he received the title Mahapuru�a. King Gaya had sons named Citraratha,
Sumati and Avarodhana. The son of Citraratha was the emperor Samra�,
and his son was Marici, whose son was Bindu. Bindu's son was Madhu,
and Madhu's son was Viravrata. Viravrata's two sons were Manthu and
Pramanthu, and the son of Manthu was Bhauvana. The son of Bhauvana
was Tva��a, and the son of Tva��a was Viraja, who glorified the whole
dynasty. Viraja had one hundred sons and one daughter. Of these, the
son named Satajit became very famous.
TEXT I
,fi �tfi l1iTR

WINCi�tf+m:m � � qf.f ifi�m�
m:ij�•�'i:st:
��ql¥4?g4d¥4Fi �;nqt at'tl(\('(ilmmT � �i{;fit{tft 'i1lf�
� �qf�;ij II � II
71
sri-suka uvaca
bharatasyatmaja/:t suTIULtir niimiibhihito yam u ha vava kecit
pakhar:u).ina r�abha-padavim anuvartamiinarh caniirya aveda
samiimniitarh devatarh sva-mani�aya papiyasya kalau kalpay�yanti.
sri-suka/:t uvaca-Sr! Sukadeva Gosvaml continued to speak;

bharatasya-of Bharata Maharaja; atma-ja/:t-the son; suTIULti/:t niiTIUL
abhihita/:t-named Sumati; yam-unto whom; u ha vava-indeed;
kecit-some; pakhar:u).ina/:t-atheists, men without Vedic knowledge;
r�abha-padavim-the path of King I_{�abhadeva; anuvartamiinam
following; ca-and; aniirya/:t-not belonging to the Aryans who strictly
follow the Vedic principles; aveda-samamniitam-not enumerated in
the Vedas; devatam-to be Lord Buddha or a similar Buddhist deity;
sva-TIULni$aya-by their own mental speculation; papiyasya-most sin
ful; kalau-in this age of Kali; kalpay�yanti-will imagine.
TRANSLATION
Srila Sukadeva Gosviimi continued: The son of Maharaja Bharata
known as Sumati followed the path of J;t�ahhadeva, but some
unscrupulous people imagined him to be Lord Buddha himself.
These people, who were actually atheistic and of bad character,
took up the Vedic principles in an imaginary, infamous way to sup
port their activities. Thus these sinful people accepted Sumati as
Lord Buddhadeva and propagated the theory that everyone should

foll9w the principles of Sumati. In this way they were carried away
by mental concoction.
PURPORT
Those who are Aryans strictly follow the Vedic principles, but in this
age of Kali a community has sprung up known as the arya-samii ja,
which is ignorant of the import of the Vedas in the parampara system.
Their leaders decry all bona fide acaryas, and they pose themselves as
the real followers of the Vedic principles. These acaryas who do not
follow the Vedic principles are presently known as the arya-samiijas, or
the Jains. Not only do they not follow the Vedic principles, but they have
no relationship with Lord Buddha. Imitating the behavior of Sumati,
Text3) The Descendants of King Priyavrata 73
they claim to be the descendants of ��abhadeva. Those who are

V ai�J.lavas carefully avoid their company because they are ignorant of the
path of the Vedas. In Bhagavad-gitii (15.15) Kr�J.la says, vedaiS ca sar
vair aham eva vedyab,: "The real purpose of the Vedas is to understand
Me." This is the injunction of all Vedic literatures. One who does not
know the greatness of Lord Kr�J.la cannot be accepted as an Aryan. Lord
Buddha, an incarnation of Lord Kr�J.la, adopted a particular means to
propagate the philosophy of bhiigavata-dharma. He preached almost
exclusively among atheists. Atheists do_ not want any God, and Lord Bud
dha therefore said that there is no God, but he adopted the means to in
struct his followers for their benefit. Therefore he preached in a
duplicitous way, saying that there is no God. Nonetheless, he himself was
an incarnation of God.
TEXT2
� «ij;wrl ��f� �S+f.f� II � II

tasmiid vrddhaseniiyiirh devatiijin-niima putro 'bhavat.
tasmiit-from Sumati; vrddha-seniiyiim-in the womb of his wife,

named Vrddhasena; devatajit-niima-named Devatajit; putrab,-a son;
abhavat-was born.
TRANSLATION
From Sumati, a son named Devatajit was born by the womb of
his wife named Vrddhasena.
TEXT3
3l�Wtl �� wr:

ij��lttf m �rn: II� II
atluisuryiirh tat-tanayo devadyumnas tato dhenumatyiirh sutab,
parame�thi tasya suvarcalayiirh pratiha upajiitab,.
atka-thereafter; iisuryiim-in the womb of his wife, named Asuri;

tat-tanayab, -one son of De vatajit; d e va-dyumnab,-named
Devadyumna; tatafl-from Devabhyumna; dhenu-matyam-in the

womb of Dhenumati, the wife of Devadyumna; sutafl-one son;
parame$!hi-named Parame�!hi; tasya-of Parame�!hi; suvar
calayam-in the womb of his wife, named Suvarcala; patrihafl-the son
named Pratiha; upajatafl-appeared.
TRANSLATION
Thereafter, in the womb of Asuri, the wife of Devatajit, a son
named Devadyumna was begotten. Devadyumna begot in the
womb of his wife, Dhenumati, a son named Parame�thi.
Parame�thi begot a son named Pratiha in the womb of his wife,
Suvarcala.
TEXT4
tr 3ti�¥4Nt41'�tntr �tf �� "��'flt�«�U( II � II
ya atma-vidyam akhyaya svayam samsuddho maha-puru$am

anusasmara.
yafl-who (King Pratiha); atma-vidyam akhyaya-after instructing

many people about self-realization; svayam-personally; samsuddhafl
being very advanced and purified in self-realization; maha-purU$am
the Supreme Personality of Godhead, Vi�J;m; anusasmara-perfectly
understood and always remembered.
TRANSLATION
King Pratiha personally propagated the principles of self
realization. In this way, not only was he purified, hut he became a
great devotee of the Supreme Person, Lord Vi��u, and directly
realized Him.
PURPORT
The word anusasmara is very significant. God consciousness is not
imaginary or concocted. The devotee who is pure and advanced realizes
God as He is. Maharaja Pratiha did so, and due to his direct realization of
Lord Vi�Q.u, he propagated self-realization and became a preacher. A real
Text6] The Descendants of King Priyavrata 75
preacher cannot be bogus; he must first of all realize Lord Vi�Q.u as He is.
As confirmed in Bhagavad-gitii (4.34), upade�yanti te jfiiinarh jfiiininas
tattva-darsina�: "One who has seen the truth can impart knowledge."
The word tattva-darsi refers to one who has perfectly realized the
Supreme Personality of Godhead. Such a person can become a guru and
propound Vai�Q.ava philosophy all over the world. The paragon of bona
fide preachers and guru is King Pratiha.
TEXTS
Sf�l�k��- !JRr6:�l�il�� 3lmf��:

��ill+t�'Uinq�f;tqJ(jl' 11�11
pratihiit suvarcaliiyarh pratihartriidayas traya iisann ijya-kovidii�
sunava� pratihartu� stutyiim aja-bhumiiniiv ajani§iitiim.
pratihiit -from King Pratiha; suvarcaliiyam-in the womb of his

wife, named Suvarcala; pratihartr-iidaya� traya�-the three sons Pra
tiharta, Prastota and Udgata; asan-came into being; ijya-kovidii�
who were all very expert in the ritualistic ceremonies of the Vedas;
sunava�-sons; pratiha rtu �-from Pratiharta; stutyam-in the womb
of Stuti, his wife; aja bhumiinau-the two sons Aja and Bhiima;
-
ajani§iitiim-were brought into existence.
TRANSLATION
In the womb of his wife Suvarcalii, Pratiha begot three sons,
named Pratihartii, Prastotii and Udgiitii. These three sons were very
expert in performing Vedic rituals. Pratihartii begot two sons,
named Aja and Bhiimii, in the womb of his wife, named Stuti.
TEXT6
� 9llf'1�<tt01ltOIIUA�<r: � ��C!�t sr�f�mltt

� 3TR:flfw�hit �� (ij�,'$� { 3l'ffi� ��
�rn�t tAT n�Asm: ��;n 3l�Ttr'J ��
��f�f� ��T�� SS�'t'4�i.l� 't&T�'fflf

srm: II� II
bhumna r§ikulyayam udgithas tata/:t prastavo devakulyayarh prastavan
niyutsayarh hrdayaja asid vibhur vibho ratyarh ca prthuwr:tas tasman
nakta akutyarh jajiie naktad druti-putro gayo rajar§i-pravara udiira
srava ajayata sak§ad bhagavato vi§r:wr jagad-rirak§i§aya grhita
sattvasya kalatmavattvadi-lak§al)ena maha-purU§atarh prapta/:t.
bhumna/:t-from King Bhuma; r§i-kulyayam-in the womb of his

wife, named ��ikulya; udgitha/:t-the son named Udgitha; tata/:t-again
from King Udgitha; prastava/:t-the son named Prastava; deva
kulyayam -his wife, named Devakulya; prastavat-from King
Prastava; niyutsayam-in his wife, named Niyutsa; hrdaya-ja/:t-the
son; asit-was begotten; vibhu/:t-named Vibhu; vibho/:t-from King
Vibhu; ratyam-in his wife, named Rati; ca-also; prthu-wi'JU/:t
named Prthu�el).a; tasmat-from him (King Prthu�eQ.a); nakta/:t-a son
named Nakta; akutyam-in his wife, named Akuti; jajfie-was begot
ten; naktat-from King Nakta; druti-putra/:t-a son in the womb of
Druti; gaya/:t-named King Gaya; raja-r§i-pravara/:t-most exalted
among the saintly royal order; udiira-srava/:t-famous as a very pious
king; ajayata-was born; sak§at bhagavata/:t-of the Supreme Per
sonality of Godhead directly; vi§r:w/:t-of Lord Vi�Q.u; jagat-rirak
§i§aya-for the purpose of giving protection to the whole world;
grhita-who is conceived; sattvasya-in the suddha-sattva qualities;
kala-atma-vattva-adi-of being a direct incarnation of the Lord; lak
§UI)ena-by symptoms; maha-purU§atam-the chief quality of being
the leader of the human society (exactly like the chief leader of all living
beings, Lord Vi�I).u); prapta/:t-achieved.
TRANSLATION
In the womb of his wife, l,{�ikulya, King Bhuma begot a son
named Udgitha. From Udgitha's wife, Devakulya, a son named
Prastava was born, and Prastava begot a son named Vibhu through
his wife, Niyutsa. In the womb of his wife, Rati, Vibhu begot a son
named Prthu�el).a. Prthu�el).a begot a son named Nakta in the
Text7] The Descendants of King Priyavrata 77
womb of his wife, named Akuti. Nakta's wife was Druti, and from
her womb the great King Gaya was born. Gaya was very famous and
pious; he was the best of saintly kings. Lord Vigm and His expan
sions, who are meant to protect the universe, are always situated in
the transcendental mode of goodness, known as visuddha-sattva.
Being the direct expansion of Lord Vi�J;Iu, King Gaya was also situ
ated in the visuddha-sattva. Because of this, Maharaja Gaya was
fully equipped with transcendental knowledge. Therefore he was
called Mahapuru�a.
PURPORT
From this verse it appears that the incarnations of God are various.
Some are part and parcel of the direct expansions, and some are direct
expansions of Lord Vi!?I)U. A direct incarnation of the Supreme Per
sonality of Godhead is called amsa or sviimsa, whereas an incarnation
from arh.Sa is called kalii. Among the kaliis there are the vibhinniirh.Sa
jivas, or living entities. These are counted among the jiva-tattvas. Those
who come directly from Lord Vi!?I)U are called vi{;1Ju-tattva and are some
times designated as Mahapuru!?a. Another name for Kr!?f.la IS
Mahapuru!?a, and a devotee is sometimes called mahii-paurU§ika.
TEXT7
ij' � ��IJf il'fiJTSftiJfift't5��tij';r5��R;n :q

��
�fu ��{f q"�f.(� ;r�f6r ij'e[f� fq��"
if��UTGij��ssqyf��+mq'#>f�til;r =qt�«ro: 'tf�c:n
f� ��'RCff.{RRf 3TR� �«'t��;rm��sfq
F£ti'lOO;r �tTf.TR�!!qq_ ll\911
sa vai sva-dharme7JU prajii-piilana-po�a7JU-pri7Janopaliilaniinu.Siisana
lak$a7Jenejyadinii ca bhagavati mahii-purU§e pariivare brahmaTJi
sarviitmaniirpita-paramiirtha-lak$a7Jena brahmavic
cara7Jii,nusevayapiidita-bhagavad-bhakti-yogena cabhik$1J(LSa}:t
paribhavitati-suddha-matir uparatiiniitmya iitmani svayam
upalabhyamiina-brahmiitmiinubhavo 'pi nirabhimiina eviivanim
ajilgupat.
sa�-that King Gaya; vai-indeed; sva-dharme1J-(l-by his own duty;

praji.i-pi.ilana-of protecting the subjects; po$a1J-(l-of maintaining
them; prir:r-ana-of making them happy in all respects; upaliilana-of
treating them as sons; anu.Si.isana-of sometimes chastising them for
their mistakes; lak$ar:r-ena-by the symptoms of a king; ijyi.i-i.idini.i-by
performing the ritualistic ceremonies as recommended in the Vedas;
ca-also; bhagavati-unto the Supreme Personality of Godhead, V i�.gu;
mahi.i-purU$e-the chief of all living entities; para-avare-the source of
all living entities, from the highest, Lord Brahma, to the lowest, like the
insignificant ants; brahmar:r-i-unto Parabrahman, the Supreme Per
sonality of Godhead, Vasudeva; sarva-i.itmani.i-in all respects; arpita
of being surrendered; parama-artha-lak$ar:tena-with spiritual
symptoms; brahma-vit-of self-realized, saintly devotees; cara1J-(l
anusevayi.i-by the service of the lotus feet; i.ipi.idita-achieved;
bhagavat-bhakti-yogena-by the practice of devotional service to the
Lord; ca-also; abhik$r:r-a§a�-continuously; paribhi.ivita-saturated;
ati-suddha-mati�-whose completely pure consciousness (full realiza
tion that the body and mind are separate from the soul); uparata-ani.it
mye-wherein identification with material things was stopped; i.it
mani-in his own self; svayam-personally; upalabhyami.ina-being
realized; brahma-i.itma-anubhava�-perception of his own position as
the Supreme Spirit; api-although; nirabhimi.ina�-without false
prestige; eva-in this way; avanim-the whole world; aj!lgupat-ruled
strictly according to the Vedic principles.
TRANSLATION
King Gaya gave full protection and security to the citizens so
that their personal property would not be disturbed by undesir
able elements. He also saw that there was sufficient food to feed all
the citizens. [This is called pO!;lal.la.] He would sometimes distribute
gifts to the citizens to satisfy them. [This is called priJ).ana.] He
would sometimes call meetings and satisfy the citizens with sweet
words. [This is called upalalana.] He would also give them good in
structions on how to become first-class citizens. [This is called
anusasana.] Such were the characteristics of King Gaya's royal
order. Besides all this, King Gaya was a householder who strictly
Text 7) The Descendants of King Priyavrata 79
observed the rules and regulations of household life. He per

formed sacrifices and was an unalloyed pure devotee of the
Supreme Personality of Godhead. He was called Mahiipuru�a
because as a king he gave the citizens all facilities, and as a house
holder he executed all his duties so that at the end he became a
strict devotee of the Supreme Lord. As a devotee, he was always
ready to give respect to other devotees and to engage in the devo
tional service of the Lord. This is the bhakti-yoga process. Due to
all these transcendental acitivites, King Gaya was always free from
the bodily conception. He was full in Brahman realization, and
consequently he was always jubilant. He did not experience
material lamentation. Although he was perfect in all respects, he
was not proud, nor was he anxious to rule the kingdom.
PURPORT
As Lord l(r�Q.a states in Bhagavad-gitii, when He descends on earth,

He has two types of business-to give protection to the faithful and an
nihilate the demons (paritriiTJiiya sadhunam vinii.Saya ca d �krta m) .
Since the king is the representative of the Supreme Personality of
Godhead, he is sometimes called nara-deva, that is, the Lord as a human
being. According to the Vedic injunctions, he is worshiped as God on the
material platform. As a representative of the Supreme Lord, the king had
the duty to protect the citizens in a perfect way so that they would not be
anxious for food and protection and so that they would be jubilant. The
king would supply everything for their benefit, and because of this he
would levy taxes. If the king or government otherwise levies taxes on the
citizens, he becomes responsible for the sinful activities of the citizens.
In Kali-yuga, monarchy is abolished because the kings themselves are
subjected to the influence of Kali-yuga. It is understood from the
Ramiiyar:w that when Bibhi�aQ.a became friends with Lord Ramacandra,
he promised that if by chance or will he broke the laws of friendship
with Lord Ramacandra, he would become a brahmar:w or a king in Kali
brahmar:ws and kings are
yuga. In this age, as Bibhi�al).a indicated, both
in a wretched condition. Actually there are no kings or brahmar:ws in this
age, and due to their absence the whole world is in a chaotic condition
and is always in distress. Compared to present standards, Maharaja Gaya
was a true representative of Lord Vi�t:tu; therefore he was known as

Mahapuru�a.
TEXTS
mlfi 11m t:fl0�ll �f� a'tiTFffiijll �II

tasyemiim giithiim piir:uf,aveya puriivida upagiiyanti.
tas ya-of King Gaya; imam-these; gathiim-poetic verses of

glorification; piir:u/,aveya-0 Maharaja Pari:k�it; pu ra-vida�-those
learned in the historical events of the PuriiTJ-US; upagiiyanti-sing.
TRANSLATION
My dear King Parik�?it, those who are learned scholars in the
histories of the PuriiJ.las eulogize and glorify King Gaya with the
following verses.
PURPORT
The historical references to exalted kings serve as a good example for
present rulers. Those who are ruling the world at the present moment
should take lessons from King Gaya, King Yudhi��hira and King Prthu
and rule the citizens so that they will be happy. Presently the govern
ments are levying taxes without improving the citizens in any cultural,
religious, social or politica l way. According to the Vedas, this is not
recommended.
TEXT9
� .....
�q:
. � �
f(lJ tfi: !THf7llHf ��T�-

�i?.flf�t;rr ;r�fei�Mtm 1
��: ��tffif: �6t
m�flits;:1;{) +tfftRCfi(!51�ij II <?.. II
gayam nrpa� ka� pratiyiiti karmabhir
yajviibhimiini bahuvid dharma-goptii
samagata-sri& sadasas-pati& satam

sat-sevako 'nyo bhagavat-kaliim rte
gayam -King Gaya; nrpa&-king; ka&-who; pratiyati-is a match

for; karmabhi&-by his execution of ritualistic ceremonies; yajvii-who
performed all sacrifices; abhimiini-so widely respected all over the
world; bahu-vit-fuliy aware of the conclusion of Vedic literature;
dharma-goptii-protector of the occupational duties of everyone;
samagata-srf&-possessing all kinds of opulence; sadasa&-pati&
satiim -the dean of the assembly of great persons; sat sevaka&-servant
-
of the devotees; anya&-anyone else; bhagavat-kaliim.-the plenary in

carnation of the Supreme Personality of Godhead; rte-besides.
TRANSLATION
The great King Gaya used to perform all kinds of Vedic rituals.
He was highly intelligent and expert in studying all the Vedic
literatures. He maintained the religious principles and possessed
all kinds of opulence. He was a leader among gentlemen and a ser
vant of the devotees. He was a totally qualified plenary expansion
of the Supreme Personality of Godhead. Therefore who could
equal him in the performance of gigantic ritualistic ceremonies?
TEXT 10
�t�N� mt �� 1:
ij�l�tft ��: ��: I
� �wtf �t 'RtSsf�
f.lnfucit gor�ffi�l:l�� H II� o II
yam abhy�incan parayii mudii sati&

satyas�o da/cya-kanya& saridbhi&
yasya prajaniim duduhe dharas�o
niras�o gur:w-vatsa-snutodhii&
yam-whom; abhy�iiican - bathed; paraya-with great; mudii

satisfaction; sati&-all chaste and devoted to their husbands; satya-
true; as�ab,-whose blessings; da�a-kanyab,-the daughters of King

Dak�a; saridbhib,-with sanctified water; yasya-whose; prajaniim-of
the citizens; duduhe-fulfilled; dhara-the planet earth; as�ab,-of all
desires; niras�ab,-although personally having no desire; gur:ta-vatsa
snuta-udhab,-earth becoming like a cow whose udders flowed upon
seeing Gaya's qualities in ruling over the citizens.
TRANSLATION
All the chaste and honest daughters of Maharaja Dak�a, such as

,
Sraddha, Maitri and Daya, whose blessings were always effective,
bathed Maharaja Gaya with sanctified water. Indeed, they were very
satisfied with Maharaja Gaya. The planet earth personified came as
a cow, and, as though she saw her calf, she delivered milk
profusely when she saw all the good qualities of Maharaja Gaya. In
other words, Maharaja Gaya was able to derive all benefits from the
earth and thus satisfy the desires of his citizens. However, he per
sonally had no desire.
PURPORT
The earth over which Maharaja Gaya ruled is compared to a cow. The
good qualities whereby he maintained and ruled the citizens are com
pared to the calf. A cow delivers milk in the presence of her calf;
similarly the cow, or earth, fulfilled the desires of Maharaja Gaya, who
was able to utilize all the resources of the earth to benefit his citizens.
This was possible because he was bathed in sanctified water by the honest
daughters of Dak$a. Unless a king or ruler is blessed by authorities, he
cannot rule the citizens very satisfactorily. Through the good qualities of
the ruler, the citizens become very happy and well qualified.
TEXT 11
��1+4� :q � �ll{l'{
m�ron � �:'
SRtiT� iN �'iillf f?rm
�lf� tfg�� 11��11
Text II) The Descendants of King Priyavrata 83
chandiiritsy akiimasya ca yasya kamiin

dudahur ajahrur atho balim nrpa}:t
pratyaficita yudhi dharmer:ta vipra
yadaS�am $CL$tham amsam paretya
chandiiritsi-all the different parts of the Vedas; akiimasya-of one

who has no desire for personal sense gratification; ca-also; yasya
whose; kiimiin-all desirables; dudahu}:t-yielded; ajahru}:t-offered;
atho-thus; balim-presentation; n!Pal:t-all the kings; pratyaiicita}:t
being satisfied by his fighting in opposition; yudhi-in the war; dhar
mer:ta-by religious principles; vipra}:t-all the brahmar:tas; yada
when; as�am-of blessings; $CL$tham amsam-one sixth; paretya-in
the next life.
TRANSLATION
Although King Gaya had no personal desire for sense gratifica
tion, all his desires were fulfilled by virtue of his performance of
Vedic rituals. All the kings with whom Maharaja Gaya had to fight
were forced to fight on reH.gious principles. They were very
satisfied with his fighting, and they would present all kinds of gifts
to him. Similarly, all the brahmaJ.Ias in his kingdom were very
satisfied with King Gaya's munificent charities. Consequently the
brahmaJ.Ias contributed a sixth of their pious activities for King
Gaya's benefit in the next life.
PURPORT
As a �atriya or emperor, Maharaja Gaya sometimes had to fight with
subordinate kings to maintain his government, but the subordinate kings
were not dissatisfied with him because they knew that he fought for
religious principles. Consequently they accepted their subordination and
offered all kinds of gifts to him. Similarly, the brahmar:tas who per
formed Vedic rituals were so satisfied with the King that they very
readily agreed to part with a sixth of their pious activities for his benefit
in the next life. Thus the brahmar:tas and �atriyas were all satisfied with
Maharaja Gaya because of his proper administration. In other words,
Maharaja Gaya satisfied the �atriya kings by his fighting and satisfied
the brahmar:ws by his charities. The vai.Syas were also encouraged by

kind words and affectionate dealings, and due to Maharaja Gaya's con
stant sacrifices, the sudras were satisfied by sumptuous food and charity.
In this way Maharaja Gaya kept all the citizens very satisfied. When
brahmar:ws and saintly persons are honored, they part with their pious
activities, giving them to those who honor them and render them service.
Therefore, as stated in Bhagavad-gitd (4.34), tad viddhi prar:tipdtena
paripra§nena sevayd: one should try to approach a spiritual master sub
missively and render service unto him.
TEXT 12
�� lfcf(i{�::{�
'litR 'll��tfti.t I
�(I��J4J��f(-
�ftt�m��'R 11��11
yasyadhvare bhagavan adhvardtmii
maghoni miidyaty uru-soma-pithe
sraddha-vi.Suddhacala-bhakti-yoga
samarpitejya-phalam ajahara
yasya-of whom (King Gaya); adhvare-in his different sacrifices;

bhagavdn the Supreme Personality of Godhead; adhvara-dtmii -the
-
supreme enjoyer of all sacrifices, the yajna-purU$a; maghoni-when

King lndra; miidyati-intoxicated; uru-greatly; so ma pith e-d rink ing
-
the intoxicant called soma; sraddha-by devotion; vi.Suddha-purified ;

acala-and steady; bhakti-yoga-by devotional service; samarpita
offered; ijya-of worshiping; phalam-the result; ajahara-accepted
personally.
TRANSLATION
In Maharaja Gaya's sacrifices, there was a great supply of the in
toxicant known as soma. King lndra used to come and become in
toxicated by drinking large quantities of soma-rasa. Also, the
Supreme Personality of Godhead, Lord Vi�I).U [the yajiia-puru�a]
also came and personally accepted all the sacrifices offered unto
Him with pure and firm devotion in the sacrificial arena.
PURPORT
Maharaja Gaya was so perfect that he satisfied all the demigods, who
were headed by the heavenly King lndra. Lord Vi�I)u Himself also per
sonally came to the sacrificial arena to accept the offerings. Although
Maharaja Gaya did not want them, he received all the blessings of the
demigods and the Supreme Lord Himself.
TEXT 13
�rotlQT;tl�� e- ..,
��UlltTAA�
!�ttm �: ij � M'�i:t'ttn
!fut: � 3ftf<t'l•lll\il� II Z �II
yat-prir:taniid barh�i deva-tiryari
manU$ya-virut-t�m iivirificiit
priyeta sadya/:1, sa ha vi.Sva-jiva/:1,
prita/:1, svayam pritim agiid gayasya
yat-pri r:uz niit-because of pleasing the Supreme Personality of

Godhead; barh�i-in the sacrificial arena; deva-tiryak-the demigods
and lower animals; manU$ya-human society; virut-the plants and
trees; trr:uzm-the grass; a-virincat-beginning from Lord Brahma;
priyeta-becomes satisfied; sadya?t-immediately; sa?t-that Supreme
Personality of Godhead; ha-indeed; vi.Sva jiva /:1,-maintains the living
-
entities all over the universe; prita /:1,-although naturally satisfied;

svayam-personally; pritim-satisfaction; agat-he obtained:
gayasya-of Maharaja Gaya.
TRANSLATION
When the Supreme Lord is pleased by a person's actions, auto
matically all the demigods, human beings, animals, birds, bees,
creepers, trees, grass and all other living entities, beginning with
Lord Brahma, are pleased. The Supreme Personality of Godhead

is the Supersoul of everyone, and He is by nature fully pleased.
Nonetheless, He came to the arena of Maharaja Gaya and said, "I
am fully pleased."
PURPORT
It is explicitly stated herein that simply by satisfying the Supreme Per
sonality of Godhead, one satisfies the demigods and all other living en
tities without differentiation. If one pours water on the root of a tree, all
the branches, twigs, flowers and leaves are nourished. Although the
Supreme Lord is self-satisfied, He was so pleased with the behavior of
Maharaja Gaya that He personally came to the sacrificial arena and said,
"'I am fully satisfied." Who can compare to Maharaja Gaya?
TEXTS 14-15
�� M3f�: t!41Rt(tl� � SA: �� f�

�tr$rt (i;ti�'Jt�! �� d��(.l)lttf ;ffif�� II � \1 II
f4 ��ttf �� €1�U�(i(l!flllT �hn��1: ij";ri'({
..
�'Tuf� �P:rt �� 'Jt� �: �qyqf m�

��JJAf �erm'� ��f4(l�iflttf �('Jtl f� ��
�ij �t:Jfr :q fcl� f�� '{ II ��II
gayad gayantyarh citraratha/:1, sugatir avarodhana iti traya/:1, putra
babhuvu5 citrarathad un:uJ,yiirh samriU) ajan�ta. tata utkaliiyiirh maricir
maricer bindumatyiirh bindum anudapadyata tasmat saraghayam
madhur niimabhavan madho/:1, sumanasi viravratas tato bhojiiyam
manthu-pramanthu jajnate mantho/:1, satyiiyiim bhauvanas tato
di4a1}iiyiim tv�tiijan�ta tv�tur virocaniiyiim virajo virajasya satajit
pravaram putra-satam kanyii ca v�ucyiirh kila jatam.
gayiit - from Maharaja Gaya; gayantyam-in his wife, named

Gayanti; citra-ratha/:1,-named Citraratha; sugati/:1, - named Sugati;
avarodhana�-named Avarodhana; iti-thus; traya�-three; putra�

sons; babhuvu�-were born; citrarathat-from Citraratha; un:z.ii,yam
in the womb of Orl).a; samra!-named Samrat; ajan4!a-was born;
tata�-from him; utkaliiyam-in his wife named Utkala; marici�
named Marici; marice�-from Marici; bindu-matyam-in the womb of
his wife Bindumati; bindum-a son named Bindu; anudapadyata-was
born; tasmat-from him; saraghayam-in the womb of his wife
Saragha; madhu�-Madhu; nama-named; abhavat-was born;
madho�-from Mahdu; sumanasi-in the womb of his wife, Sumana;
vrra-vrata�-a son named Viravrata; tata�-from Viravrata; bho
jayam-in the womb of his wife Bhoja; manthu-pramanthu-two sons
named Manthu and Pramanthu; jajnate-were born; mantho�-from
Manthu; satyayam-in his wife, Satya; bhauvana�-a son named
Bhauvana; tata�-from him; d�wwyam-in the womb of his wife
Du�al).a; tva§!ti-one son named Tva�ta; ajan4!a-was born; tva§!U�
from Tva�ta; virocanayam-in his wife named Virocana; viraja�-a son
named Viraja; virajasya-of King Viraja; satajit-pravaram-headed by
Satajit; putra-satam-one hundred sons; kanya-a daughter; ca-also:
v4ucyam-in his wife Vi�uci; kila-indeed; jatam-took birth.
TRANSLATION
In the womb of Gayanti, Maharaja Gaya begot three sons, named
Citraratha, Sugati and Avarodhana. In the womb of his wife UrJ).ii,
Citraratha begot a son named Samrii!. The wife of Samrii! was
Utkala, and in her womb Samra! begot a son named Marici. In the
womb of his wife Bindumati, Marici begot a son named Bindu. In
the womb of his wife Saraghii, Bindu begot a son named Madhu. In
the womb of his wife named Sumana, Madhu begot a son named
Viravrata. In the womb of his wife Bhoja, Viravrata begot two sons
named Manthu and Pramanthu. In the womb of his wife Satya,
Manthu begot a son named Bhauvana, and in the womb of his wife
Dli�al).ii, Bhauvana begot a son named Tv�!ii. In the womb of his
wife Virocana, Tv�!ii begot a son named Viraja. The wife of Viraja
was Vi�uci, and in her womb Viraja begot one ,hundred sons
and one daughter. Of all these sons, the son named Satajit was pre
dominant.
TEXT 16
��:-
�� IN4 fm�<+f1'l�: I
31 ..UG>�� : tJ� � II�� II
tatriiyarh sloka�
praiyavratarh vamsam imam
viraja§ caramodbhava�
akarod aty-alarh kirtyii
v�rtu� sura-gartarh yathii
tatra-in that connection; ayam sloka�-there is this famous verse;

praiyavratam-coming from King Priyavrata; vamsam-the dynasty;
imam-this; viraja�-King Viraja; carama-udbhava�-the source of
one hundred sons (headed by Satajit); akarot-decorated; ati-alam
very greatly; kirtya-by his reputation; v�rtu�-Lord Vi�Qu, the
Supreme Personality of Godhead; sura-gartam-the demigods; yathii
just as.
TRANSLATION
There is a famous verse about King Viraja. "Because of his high
qualities and wide fame, King Viraja became the jewel of the
dynasty of King Priyavrata, just as Lord Vi�J;lu, by His transcen
dental potency, decorates and blesses the demigods."
PURPORT
Within a garden, a flowering tree attains a good reputation because of
its fragrant flowers. Similarly, if there is a famous man in a family, he is
compared to a fragrant flower in a forest. Because of him, an entire
family can become famous in history. Because Lord l(r�Qa took birth in
the Yadu dynasty, the Yadu dynasty and the Y adavas have remained
famous for all time. Because of King Viraja's appearance, the family of
Maharaja Priyavrata has remained famous for all time.
Thus end the Bhaktivedanta purports of the Fifth Canto, Fifteenth

Chapter of the Srimad-Bhagavatam, "The Glories of the Descendants of
King Priyavrata."
CHAPTER SIXTEEN
A Description of Jambudvipa
While describing the character of Maharaja Priyavrata and his descen

dants, Sukadeva Gosvaml also described Meru Mountain and the plan
etary system known as Bhu-ma1,1�ala. Bhu-ma1,1�ala is like a lotus flower,
and its seven islands are compared to the whorl of the lotus. The place
known as Jambudvipa is in the middle of that whorl. In Jambudvipa
there is a mountain known as Sumeru, which is made of solid gold. The
height of this mountain is 84,000 yojanas, of which 16,000 yojanas are
below the earth. Its width is estimated to be 32,000 yojanas at its summit
and 16,000 yojanas at its foot. (One yojana equals approximately eight
miles.) This king of mountains, Sumeru, is the support of the planet
earth.
On the southern side of the land known as Ilav:rta-var�a are the moun
tains known as Himavan, Hemakuta and Ni�adha, and on the northern
side are the mountains N!la, Sveta and S:rnga. Similarly, on the eastern
and western side there are Malyavan and Gandhamadana, two large
mountains. Surrounding Sumeru Mountain are four mountains known as
Mandara, Merumandara, Supiirsva and Kumuda, each 10,000 yojanas
long and 10,000 yojanas high. On these four mountains there are trees
1,100 yojanas high-a mango tree, a rose apple tree, a kadamba tree and
a banyan tree. There are also lakes full of milk, honey, sugarcane juice
and pure water. These lakes can fulfill all desires. There are also gardens
named Nandana, Citraratha, Vaibhrajaka and Sarvatobhadra. On the side
of Suparsva Mountain is a kadamba tree with streams of honey flowing
from its hollows, and on Kumuda Mountain there is a banyan tree named
Satavalsa, from whose roots flow rivers containing milk, yogurt and
many other desirable things. Surrounding Sumeru Mountain like fila
ments of the whorl of a lotus are twenty mountain ranges such as
Kuranga, Kurara, Kusumbha, Vaikari.ka and Trikuta. To the east of
Sumeru are the mountains Jathara and Devakuta, to the west are Pavana
and Pariyatra, to the south are Kailasa and Karavlra, and to the north are
Tris:rnga and Makara. These eight mountains are about 18,000yojanas
long, 2,000 yojanas wide and 2,000 yojanas high. On the summit of
89
Mount Sumeru is Brahmapuri, the residence of Lord Brahmii. Each of its

four sides is 10,000 yojanas long. Surrounding Brahmapuri are the cities
of King lndra and seven other demigods. These cities are one fourth the
size of Brahmapuri.
TEXT 1
�it<tt"<<
i3'ffi@4�T �qo-t�l�I'if� lllW K��m � �rni �)fu�
�If� �n � v:�� II � II
rajovaca
uktas tvaya bhu-mar:u;lalayama-viSe$o y ava d adityas tapati yatra
casau jyoti$am gar:wiS candramii va saha drsyate.
raja uvaca-Mahiiriija Parik�it said; uktab-already been said;

tvaya-by you; bhu-ma r:u;lala-of the planetary system known as Bhu
maQ.Qala; ayama-viSe$ab-the specific length of the radius; yavat-as
far as; adityab-the sun; tapati-heats; yatra-wherever; ca-also;
asau-that; jyoti$am-of the luminaries; ga�aib-with hordes;
candramii-the moon; va-either; saha-with; drsyat e-is seen.
TRANSLATION
King Parik!jiit said to Sukadeva Gosvami: 0 brahmaJ.la, you have
already informed me that the radius of Bhii-mru;t"ala extends as far
as the sun spreads its light and heat and as far as the moon and all
the stars can be seen.
PURPORT
In this verse it is stated that the planetary system known as Bhu-maQ.
Qala extends to the limits of the sunshine. According to modern science,
the sunshine reaches earth from a distance of 93,000,000 miles. If we
calculate according to this modern information, 93,000,000 miles can be
considered the radius of Bhu-mal)Qala. In the Gayatri mantra, we chant
om bhur bhuvab svab. The word bhur refers to Bhu-mal)Qala. Tat savitur
Text 2] A Description of Jamhudvipa 91
vare�yam: the sunshine spreads throughout Bhu-mal)�ala. Therefore

the sun is worshipable. The stars, which are known as nak$atra, are not
different suns, as modern astronomers suppose. From Bhagavad-gitii
(10.21) we understand that the stars are similar to the moon (nak
�atrii�m aham sa5i). Like the moon, the stars reflect the sunshine.
Apart from our modern distinguished estimations of where the planetary
systems are located, we can understand that the sky and its various
planets were studied long, long before Srimad-Bhagatavam was com
piled. Sukadeva Gosvami explained the location of the planets, and this
indicates that the information was known long, long before Sukadeva
Gosvami related it to Maharaja Parik�it. The location of the various
planetary systems was not unknown to the sages who flourished in the
Vedic age.
TEXT2
�N- m��: ij�fll: ija f� ��
�Q�n ij'm:'T'ffmfc44i�4�trl � � �Rij �ij�Tf��t
� ��:q ij'� feff�mfll II � II
tatriipi priyavrata-ratha-cara�-parikhiitai/:t saptabhi/:t sapta sindhava
upak.lptii yata etasyii/:t sapta-dvipa-viSe�a-vikalpas tvayii bhagavan
khalu silcita etad eviikhilam aham miinato lak$a�ta5 ca sarvam vi
jijfiiisami.
tatra api- i n that Bhu -mai;J.�al a; priyavrata-ratha-cara�a

parikh iitai /:t-by the ditches made by the wheels of the chariot used by
Priyavrata Maharaja while circumambulating Sumeru behind the sun;
saptabhi/:t-by the seven; sapta-seven; sindhava/:t-o ceans;
upak.lptii/:t-created; yata/:t-because of which; etasyii/:t-of this Bhu
maQqala; sapta-dvipa-of the seven islands; viSe�a-vikalpa/:t-the mode
of the construction; tvaya-by you; bhagavan-0 great saint; khalu
indeed; sucita/:t-described; etat-this; eva-certainly; akhilam
whole subject; aham-1; miinata/:t-from the point of view of measure
ment; lak$a�ta/:t-and from symptoms; ca-also; sarvam-every
thing; vijijfiiisiimi-wish to know.
TRANSLATION
My dear Lord, the rolling wheels of Maharaja Priyavrata's
chariot created seven ditches, in which the seven oceans came into
existence. Because of these seven oceans, Bhii-mat;t9ala is divided
into seven islands. You have given a very general description of
their measurement, names and characteristics. Now I wish to know
of them in detail. Kindly fulfill my desire.
TEXT3
¥it14ffl !J��Ptlr � 311�f�Hi � �sfq �� ftrltf �

;mfur � !!41WR� ��f.ilij� �'! �s{�?f4ut�d
�ll�ll
bhagavato gur:uz,maye sthula-nlpa avesitam mano hy aguTJR 'pi

sll�matama atma-jyotU;i pare brahmar:ti bhagavati vasudevakhye
�amam avesitum tad u haitad guro 'rhasy anuvarr:tayitum iti.
bhagavatab,-of the Supreme Personality of Godhead; gur:uz,-maye

into the external features, consisting of the three modes of material
nature; sthula-rllpe-the gross form; avesitam-entered; mana b,-the
mind; hi-indeed; aguTJR-transcendental; api-although; sll�ma
tame-in His smaller form as Paramiitmii within the heart; atma
jyot4i-who is full of Brahman effulgence; pare-th e supreme;
brahmar:ti-spiritual entity; bhagavati-the Supreme Personality of
Godhead; vasudeva-akhye-known as Bhagaviin Vasudeva; �amam
suitable; avditum-to absorb; tat-that; u ha-indeed; etat-this;
guro-0 my dear spiritual master; arhasi anuvarr:uz,yitum-please de
scribe factually; iti-thus.
TRANSLATION
When the mind is fixed upon the Supreme Personality of
Godhead in His external feature made of the material modes of
nature-the gross universal form-it is brought to the platform of
pure goodness. In that transcendental position, one can under
stand the Supreme Personality of Godhead, Vasudeva, who in His
subtler form is self-effulgent and beyond the modes of nature. 0

my lord, please describe vividly how that form, which covers the
entire universe, is perceived.
PURPORT
Maharaja Parik�it had already been advised by his spiritual master,
Sukadeva Gosvami, to think of the universal form of the Lord, and
therefore, following the advice of his spiritual master, he continuously
thought of that form. The universal form is certainly material, but
because everything is an expansion of the energy of the Supreme Per
sonality of Godhead, ultimately nothing is material. Therefore Parik�it
Maharaja's mind was saturated with spiritual consciousness. Srila Riipa
Gosvaml has stated:
priipaficikatayii buddhyii
hari-sambandhi-vastuna/:t
mumuk$ubhi/:t parityiigo
vairiigyam phalgu kathyate
Everything, even that which is material, is connected with the Supreme

Personality of Godhead. Therefore everything should be engaged in the
service of the Lord. Srila Bhaktisiddhanta Sarasvati Thakura translates
this verse as follows:
·· hari-seviiya yiihii haya anukilla

vi$aya baliyii tiihiira tyiige haya bhula
"One should not give up anything connected with the Supreme Per
sonality of Godhead, thinking it material or enjoyable for the material
senses." Even the senses, when purified, are spiritual. When Maharaja
Parik�it was thinking of the universal form of the Lord, his mind was
certainly situated on the transcendental platform. Therefore although he
might not have had any reason to be concerned with detailed information
of the universe, he was thinking of it in relationship with the Supreme
Lord, and therefore such geographical knowledge was not material but
transcendental. Elsewhere in Snmad-Bhiigavatam (1.5.20) Narada Muni
has said, idam hi viSvam bhagaviin ivetara/:t: the entire universe is also
the Supreme Personality of Godhead, although it appears different from

Him. Therefore although Parik!?it Maharaja had no need for geographical
knowledge of this universe, that knowledge was also spiritual and tran
scendental because he was thinking of the entire universe as an expan
sion of the energy of the Lord.
In our preaching work also, we deal with so much property and money
and so many books bought and sold, but because these dealings all per
tain to the �!?!)a consciousness movement, they should never be con
sidered material. That one is absorbed in thoughts of such management
does not mean that he is outside of �!?!)a consciousness. If one rigidly
observes the regulative principle of chanting sixteen rounds of the
mahii-mantra every day, his dealings with the material world for the
sake of spreading the �!?!)a consciousness movement are not different
from the spiritual cultivation of �!?!)a consciousness.
TEXT4
'Jff(ii�"f
WI�� +tltii!JOIM�a: m � �
tnN�IW'd+tJ ��m �q(ij�k��er 4(inectiN�� ;n�
�q�Q) Ottl�tii�PH II � II
r�ir uvaca
na vai maharaja bhagavato miiya-gur:ta-vibhilte/:£ kf4!hiim manasa
vacasa vadhigantum alam vibudhay�api pur�as tasmat pradhiin
yenaiva bhu-golaka-viSe�am nama-rilpa-miina-la�ar:tato
vyakhyasyama/:£.
r�i/:£ uvaca-Srl Sukadeva Gosvami continued to speak; na-not;

vai-indeed; mahii-raja-0 great King; bhagavata}:£-of the Supreme
Personality of Godhead; miiya-gur:ta-vibhute}:£-of the transformation of
the qualities of the material energy; kf4!hiim-the end; ma nas a- by the
mind; vacasa -by words; vii-either; adhigant um to understand
-
fully; a/am-capable; vibudha-ay�a-with a duration of life like that

of Brahma; ap i- even ; puru�a/:£-a person; tasmat- therefore;
pradhiinyena-by a general description of the chief places; eva-cer-
Text 4] A Description of Jambiidvipa 95
tainly; bhu-golaka-viSe$am-the particular description of Bhuloka;

niima-rupa-names and forms; mana-measurements; lalcyar:uzta/:t
according to symptoms; vyakhyasyama/:t-1 shall try to explain.
TRANSLATION
The great r�i Sukadeva Gosviimi said: My dear King, there is no
limit to the expansion of the Supreme Personality of Godhead's
material energy. This material world is a transformation of the
material qualities [sattva-gm,Ia, rajo-gur;ta and tamo-gur;ta], yet no
one could possibly explain it perfectly, even in a lifetime as long as
that of Brahma. No one in the material world is perfect, and an
imperfect person could not describe this material universe ac
curately, even after continued speculation. 0 King, I shall
nevertheless try to explain to you the principal regions, such as
Bhii-golaka [Bhiiloka], with their names, forms, measurements
and various symptoms.
PURPORT
The material world is only one fourth of the Supreme Personality of
Godhead's creation, but it is unlimited and impossible for anyone to
know or describe, even with the qualification of a life as long as that of
Brahma, who lives for millions and millions of years. Modern scientists
and astronomers try to explain the cosmic situation and the vastness of
space, and some of them believe that all the glittering stars are different
suns. From Bhagavad-gua, however, we understand that all these stars
(nalcyatras) are like the moon, in that they reflect the sunshine. They are
not independent luminaries. Bhuloka is explained to be that portion of
outer space through which the heat and light of the sun extend.
Therefore it is natural to conclude that this universe extends in space as
far as we can see and encompasses the glittering stars. Srila Sukadeva
Gosvami admitted that to give full details of this expansive material
universe would be impossible, but nevertheless he wanted to give the
King as much knowledge as he had received through the parampara
system. We should conclude that if one cannot comprehend the material
expansions of the Supreme Personality of Godhead, one certainly cannot
estimate the expansiveness of the spiritual world. The Brahma-samhita
(5.33) confirms this:
advaitam acyutam aniidim ananta-rupam

adyam purar:u:z,-pun.t§am nava-yauvanam ca
The limits of the expansions of Govinda, the Supreme Personality of

Godhead, cannot be estimated by anyone, even a person as perfect as
Brahma, not to speak of tiny scientists whose senses and instruments are
all imperfect and who cannot give us information of even this one
universe. We should therefore be satisfied with the information obtain
S
able from Vedic sources as spoken by authorities like ukadeva Gosvaml.
TEXTS
;it � �q: ��q��ijl�mifij) lilf!d�iifil f�: �it

� �(4'1'{\ II � II
yo vayam dvipa� kuvalaya-kamala-kosabhyantara-koso niyuta-yojana

viSala� samavartulo yatha pl.t§kara-patram.
ya�-which; va-either; ayam-this; dvipa� -island ; kuvalaya

the Bhiiloka; kamala-kosa-of the whorl of a lotus flower; abhyan
tara-inner; kosa�-whorl ; niyuta-yojana-viSala�-one million yo
janas (eight million miles ) wide; samavartula�-equal1y round, or hav
ing a length and breadth of the same measurement; yat ha-like;
p!.t§kara-patram-a lotus leaf.
TRANSLATION
The planetary system known as Bhii-mru:t<}.ala resembles a lotus
flower, and its seven islands resemble the whorl of that flower. The
length and breadth of the island known as Jamhiidvipa, which is
situated in the middle of the whorl, are one million yojanas [eight
million miles]. Jamhiidvipa is round like the leaf of a lotus flower.
TEXT6
wtcc;i't'$1('1"'1t�l¥tlt44ef��ta.•�tfUlt: ��f.f
Text 7] A Description of Jamhiidvipa 97
yasmin nava var$ii;�ti nava-yojana-sahasriiyiirrui,ny U$!abhir maryiidii

giribhi� suvibhaktani bhavanti.
yasmin-in that Jambudvipa; nava-nine; var$ii�i-divisions of

land; nava-yojana-sahasra-72,000 miles in length; iiyiirrui,ni
measuring; U$!abhi�-by eight; maryiidii-indicating the boundaries;
giribhi�-by mountains; suvibhaktiini-nicely divided from one
another; bhavanti-are.
TRANSLATION
In Jamhiidvipa there are nine divisions of land, each with a
length of 9 ,000 yojanas [72,000 miles]. There are eight mountains
that mark the boundaries of these divisions and separate them
nicely.
PURPORT
Srila Visvanatha Cakravarti Thakura gives the following quotation
from the Vayu Purii�, wherein the locations of the various mountains,
beginning with the Himalayas, are described.
dhanurvat saritsthite jiieye dve var$e da�i�ottare. dirgha�i tatra cat

viiri caturasram iliivrtam iti da�i�ottare bhiiratottara-kuru-var$e cat
viiri kimpurU$a-harivar$a-ramyaka-hira�mayani var$ii�i nila
ni$adhayos tira§cinibhuya samudra-pravi$tayo� samlagnatvam
arigikrtya bhadriiSva-keturrui,layor api dhanur-akrtitvam. atas tayor
dairghyata eva madhye sarikucitatvena nava-sahasriiyiimatvam. il
avrtasya tu mero/:£ sakiisat catur-di�u nava-sahasrayamatvam
sambhavet vastutas tv iliivrta-bhadriiSva-keturrui,/iiniim catus-trimsat
sahasriiyiimatvarh jfieyam.
TEXT7
�qf �� d Wftijl+"lf"� w ;m:ql'ii!.lRq(f: ��({: mqui: �lf((•�'

�qft(l'lij��: ��: �� f.t ��m;t
;itii{;rFrm � �m:� (f� m«: II \9 II
e$iirh madhye iliivrtam niimib

i hyantara-var$arh yasya niibhyiim
avasthita� sarvata� sauvarlJCL� kula-giri-riijo merur dv'ipiiyiima
samunniiha� karTJikii-bhilta� kuvalaya-kamalasya milrdhani dvii
trirhSat sahasra-yojana-vitato mille $cx;laSa-sahasram tiivat iintar
bhilmyiim pravi$!a�.
e$iim-al1 these divisions of Jambiidvlpa; madhye-am ong ; iliivrtam

ruima-named Ilavrta-var�a; abhyantara-var$am-the inner division;
yasya-of which; niibhyiim-in the navel; avasthita�-situated; sar
vata�-entirely; sauvarlJCL� -made of gold; kula-giri-riija�-the most
famous among famous mountains; meru�-Mount Meru; dv'ipa-iiyiima
samunniiha�-whose height is the same measurement as the width of
Jambiidvlpa; karTJikii-bhilta�-existing as the pericarp; kuvalaya-of
this planetary system; kamalasya-like a lotus flower; milrdhani-on
the top; dvii-trirhSat - thirty two ; sahasra-thousand; yojana-yojanas
-
(eight miles each); vitata�-expanded; mille-at the base; $cx;laSa

sahasram -sixteen thousand yojanas; tiivat-so much; iinta�
bhilmyiim-within the earth; pravi$!a�-entered .
TRANSLATION
Amidst these divisions, or var�as, is the var�a named Ilavrta,
which is situated in the middle of the whorl of the lotus. Within 11-
avrta-var�a is Sumeru Mountain, which is made of gold. Sumeru
Mountain is like the pericarp of the lotuslike Bhii-maiJ.4ala plan
etary system. The mountain's height is the same as the width of
Jambiidvipa-or, in other words, 100,000 yojanas [800,000
miles]. Of that, 16,000 yojanas [128,000 miles] are within the
earth, and therefore the mountain's height above the earth is
84,000 yojanas [672,000 miles]. The mountain's width is 32,000
yojanas [256,000 miles] at its summit and 16,000 yojanas at its
base.
TEXTS
�"¥t�ttd ilr�: �({: �ilftfsm��R<144��oti �tu.t

��f4•�: stt•u4:1�1 �: �m�R�� ijl�tz� ��:
��q� �U ��N�i�ft �� f;Q II� II
uttarottarer:telavrtarh nila/:L sveta/:L srrigavan iti trayo ramyaka

hirar:tmaya-kuru1}iirh var$anarh maryiida-giraya/:L priig-ayata
ubhayata/:L k$arodiivadhayo dvi-sahasra-prthava ekaikaSa/:L purvasmat
purvasmad uttara uttaro daSamsiidhikamsena dairghya eva hrasanti.
uttara-uttarer:ta ilavrtam-further and further north of Ilavrta-var�a;

nila/:L-N ila; sveta/:L-Sveta; srrigavan-S:f ngavan; iti-thus; traya/:L
three mountains; ramyaka- Ramy aka; hira r:t maya - H ira Q. ma y a;
kuru1}iim-of the Kuru division; var$anam-of the var$as; maryada
giraya/:L-the mountains marking the borders; prak-ayata/:L-extended
on the eastern side; ubhayata}:L-to the east and the west; k$aroda-the
ocean of salt water; avadhaya/:L-extending to; dvi-sahasra-prthava}:L
which are two thousand yojanas wide; eka-eka5a/:L-one after another;
purvasmat -than the former; purvasmat -than the former; uttara/:L
further north; uttara}:L-further north; da5a-amsa-adhika-amsena-by
one tenth of the former; dairghya/:L-in length; eva-indeed; hra
santi-become shorter.
TRANSLATION
Just north of Ilavrta-var�a-and going further northward, one
after another-are three mountains named Nila, Sveta and
Spigaviin. These mark the borders of the three var�as named
Ramyaka, Hirru;tmaya and Kuru and separate them from one
another. The width of these mountains is 2,000 yojanas (16,000
miles]. Lengthwise, they extend east and west to the beaches of the
ocean of salt water. Going from south to north, the length of each
mountain is one tenth that of the previous mountain, but the
height of them all is the same.
PURPORT
In this regard, Madhvacarya quotes the following verses from the
Brahmar:tl},a Purar:ta:
yatha bhagavate t-uktam
bhauvanarh kosa-lak$ar:tam
tasyavirodhato yojyam
anya-granthantare sthitam
mar:u;lode purar:w-m caiva

vyatyasam /cyira-sagare
rahu-soma-ravil}iim ca
mar.u}aliid dvi-gur:wktitam
vinaiva sarvam unneyam
yojanabhedato 'tra tu
It appears from these verses that aside from the sun and moon, there is
an invisible planet called Rahu. The movements of Rahu cause both solar
and lunar eclipses. We suggest that the modern expeditions attempting to
reach the moon are mistakenly going to Rahu.
TEXT9
� �d � �¢ wne� �sntn��qtiilei��)
s��1�;fu�m��(itt�� 11�11
evam da/cyir:umelavrtam n�adho hemakuto himalaya iti priig-ayata
yatha niladayo 'yuta-yojanotsedha hari-var$a-kimpurl£$a-bharatanam
yatha-sarikhyam.
evam-thus; da/cyirJena-by degrees to the southern side; ilavrtam

of Ilavrta-var�a;
n�adha� hema-kuta� hirna la ya� three mountains
-
named Ni�adha, Hemakiita and Himalaya; iti-thus; prak-ayata�-ex

tended to the east; yatha-just as; nrla-adayaft-the mountains headed
by Nila; ayuta-yojana-utsedha�-ten thousand yojanas high; hari
var$a-the division named Hari-var�a; kimpurl£$a-the division named
Kimpuru�a; bharatanam-the division named Bharata-var�a; yatha
sa rikhyam-according to number.
TRANSLATION
Similarly, south of Ilavrta-var�a and extending from east to west
are three great mountains named (from north to south) Ni�adha,
Hemakii!a and Himalaya. Each of them is I 0,000 yojanas [80,000
miles] high. They mark the boundaries of the three var�as named
Hari-var�a, Kimpuru�a-var�a and Bhiirata-var�a [India].
TEXT 10
��el'l{t¥4q�OJ �OJ :q ¥i�k�la>;cNtwfle� f��

�: ��:��II Zoll
tathaiveliivrtam aparer:w purver:w ca miilyavad-gandhamiidaniiv anila
ni$adhayatau dvi-sahasrarit paprathatu& ketumiila-bhadrasvayo&
simiinarit vidadhate.
tatha eva-exactly like that; iliivrtam aparer:w-on the western side

of Ilavrta-var�a; pllrver:ta ca-and on the eastern side; miilyavad
gandha-miidanau-the demarcation mountains of Malyavan on the west
and Gandhamadana on the east; a-nila-ni$ada-ayatau-on the northern
side up to the mountain known as Nila and on the southern side up to the
mountain known as Ni�adha; dvi-sahasram-two thousand yojanas;
paprathatu&-they extend; ketumiila-bhadrasvayo&-of the two var$aS
named Ketumala and Bhadrasva; simiinam-the border; vidadhate
establish.
TRANSLATION
In the same way, west and east of Ilavtta-var�a are two great
mountains named Malyavan and Gandhamadana respectively.
These two mountains, which are 2,000 yojanas [16,000 miles)
high, extend as far as Nila Mountain in the north and Ni�adha in
the south. They indicate the borders of Ilav:rta-v�a and also the
var�as known as Ketumala and Bhadrasva.
PURPORT
There are so many mountains, even on this planet earth. We do not
think that the measurements of all of them have actually been calculated.
While passing over the mountainous region from Mexico to Caracas, we
actually saw so many mountains that we doubt whether their height,
length and breadth have been properly measured. Therefore, as indi
cated in Srimad-Bhagavatam by S ukadeva Gosvami, we should not try to
comprehend the greater mountainous areas of the universe merely by
our calculations. Sukadeva Gosvami has already stated that such
calculations would be very difficult even if one had a duration of life like
that of Brahmii. We should simply be satisfied with the statements of
authorities like Sukadeva Gosviimi and appreciate how the entire cosmic
manifestation has been made possible by the external energy of the
Supreme Personality of Godhead. The measurements given herein, such
as 10,000 yojanas or 100,000 yojanas, should be considered correct
because they have been given by Sukade�a Gosviimi. Our experimental
knowledge can neither verify nor dispro'o\e the statements of Srimad
Bhagavatam. We should simply hear these statements from the
authorities. If we can appreciate the extensive energy-of the Supreme
Personality of Godhead, that will benefit us.
TEXT 11 -_
� ��: ��: m �<:t�®�·rtiil��ro� ��

��!'llftt�� qct�: II � � II
mandaro merumandara� suparsva� kumuda ity ayuta-yojana
vistiironniiha meros catur-diSam aVU$!ambha-giraya upak.lptii�.
mandara�-the mountain named Mandara; meru-mandara�-the

mountain named Merumandara; supiirsva�-the mountain named
Supiirsva; kumuda�-the mountain named Kumuda; iti -thus; ayuta
yojana-vistiira-unniiha�-which measure ten thousand yojanas high
and wide; mero�-of Sumeru; catu�-disam-the four sides;
ava§tambha girayab,-mountains that are like the belts of Sumeru;
-
upa kJp tab,-situated .

TRANSLATION
On the four sides of the great mountain known as Sumeru
are four mountains-Mandara, Merumandara, Supiirsva and
Kumuda-which are like its belts. The length and height of these
mountains are calculated to be 10,000 yojanas [80,000 miles].
TEXT 12
�� +\�+il�tilm��: � 5Fm: ��ijq ��TN-

QC(:p•i1'!il;ffim1�� Pu;qR<i<PU ��q-ftiJfl&T: II ��II
Text 14) A Description of Jamhiidvipa 103
catur�v ete�u cuta-jambil-kadamba-nyagrodhiiS catvara� padapa

pravara� parvata-ketava ivadhi-sahasra-yojanonnahas tavad vi!apa
vitataya� sata-yojana-pari1Jijha�.
catur�u-on the four; ete�u-on these mountains, beginning with

Mandara; cuta-jambu-kadamba-of trees such as the mango, rose apple
and kadamba; nyagrodha�-and the banyan tree; catvara�-four
kinds; padapa-pravara�-the best of trees; parvata-ketava�-the
flagstaffs on the mountains; iva-like ; adhi-over; sahasra-yojana-un
naha�-one thousand yojanas high; tavat-so much also; vitapa
vitataya�-the length of the branches; sata-yojana-one hundred yo
janas; pari1Jijha�-wide .
TRANSLATION
Standing like "flagstaffs on the summits of these four mountains
are a mango tree, a rose apple tree, a kadamha tree and a banyan
tree. Those trees are calculated to have a width of 100 yojanas [800
miles] and a height of 1,100 yojanas [8,800 miles]. Their branches
also spread to a radius of 1,100 yojanas.
TEXTS 13-14
«'��: �)�fw.r��\ll� �qffi� \i1{�tfi1Ull ��trlfiJf
�lflf� �� $:ll�"Q II � � II �l titcnfwt :q ¥tefA
��efm � ��H��m��fuii�'JII
hradiiS catvara� payo-madhv-i/cyurasa-mr$ta-jalii yad-upasparsina
upadeva-ga1)ii yogaiSvarya1Ji svabhavikani bharatar$abha dharayanti.
devodyanani ca bhavanti catvari nandanarh caitraratharh vaibhrajakarh
sarvatobhadram iti.
hrada�-lakes; catvara�-four; paya� milk; madhu -honey ;

-
i/cy u rasa-sugar cane juice; mma -jalii?t- filled with pure water; yat
-
of which; upasparsina?t-those who use the liquids; upadeva-ga1Jii?t

the demigods; yoga-aiSvarya"fJi-all the perfections of mystic yoga;
svabhavikani-without being tried for: bharata-r$abha-O best of the
Bharata dynasty; dharayanti-possess; deva-udyanani-celestial gar

dens; ca-also; bhavanti-there are; catvari-four; nandanam-of the
Nandana garden; caitra-ratham-Caitraratha garden; vaibhrajakam
Vaibhrajaka garden; sarvata�-bhadram-Sarvatobhadra garden; iti
thus.
TRANSLATION
0 Maharaja Parik�it, best of the Bharata dynasty, between these
four mountains are four huge lakes. The water of the first tastes
just like milk; the water of the second, like honey; and that of the
third, like sugarcane juice. The fourth lake is filled with pure
water. The celestial beings such as the Siddhas, CiiraJ).as and
Gandharvas, who are also known as demigods, enjoy the facilities
of those four lakes. Consequently they have the natural perfec
tions of mystic yoga, such as the power to become smaller than the
smallest or greater than the greatest. There are also four celestial
gardens named Nandana, Caitraratha, Vaibhrajaka and Sar
vatobhadra.
TEXT 15
� qfmn «� ��Rml{�iilffl� aq��q�ft�q�R:

f�� fffif;:ij II � � II
ye$V amara-parivrcJ,ha}:t saha sura-lalana-laliima-yiltha-pataya
upadeva-ga�Jilir upagiyamana-mahimana}:t kila viharanti.
ye$u-in which; amara-parivrl}ha�-the best of the demigods;

saha-with; sura-lalana-of the wives of all the demigods and semi
demigods; laliima-of those women who are like ornaments; yiltha
pataya}:t-the husbands; upadeva-ga�JiLi}:t-by the semi-demigods (the
Gandharvas); upagi"yamana-being chanted; manimana}:t-whose
glories; kila-indeed; viharanti-they enjoy sports.
TRANSLATION
The best of the demigods, along with their wives, who are like
ornaments of heavenly beauty, meet together and enjoy within
Text 17) A Description of Jamhiidvipa 105
those gar dens, while their glories are sung by lesser demigods
known as Gandharvas.
TEXT 16
��w��a4l\ii;(i��m m�(Cj(��
'f4elt4t��qlf� '«<f� II�� II
mandarotsanga ekadaSa-sata-yojanottuilga-devacilta-siraso giri
sikhara-sthulani phalany amrta-kalpani patanti.
mandara-utsailge-on the lower slopes of Mandara Mountain;

ekadaSa-sata-yojana-uttunga - 1 100 yojanas high; devacilta-sirasaft
,
from the top of a mango tree named Devacuta; giri-sikhara-sthillani

wbich are as fat as mountain peaks; phalani - fruit; amrta-kalpani-as
sweet as nectar; patanti - fall down.
TRANSLATION
On the lower slopes of Mandara Mountain is a mango tree named
Devaciita. It is 1,100 yojanas high. Mangoes as big as mountain
peaks and as sweet as nectar fall from the top of this tree for the
enjoyment of the denizens of heaven.
PURPORT
In the Vayu PuriiT.UL there is also a reference to this tree by great
learned sages:
aratninarh satany �tav

eka-$�!y-adhikani ca
phala-pramli1J1Lm akhyatam
r$ibhis tattva-darsibhir
TEXT 17
� R�T�;JtiJl�tmQll�<f�� ill�ot��an� ;m{ ;{�1

�f'Tftftrom�� ttl'ure��fe{� ��\911
te§am viSiryamii1Jijniim ati-madhura-surabhi-sugandhi-bahuliirur:w-

rasodenarur:toda nama nadi marulara-giri-sikharan nipatanti pur
ver:telaw·tam upapliivayati.
te§iim- of all the mangoes; viSiryamii1Jijnam-being broken because

of falling from the top; ati-mad hura- very sweet; sura bhi-fragrant;
sugandh i-scented with other aromas; bahu la-large quantities; arur:w-
rasa-udena-by reddish juice; arur:toda - Arugoda; nama-named;
nadi-the river; marulara-giri-sikharat-from the top of Mandara
Mountain; nipatanti-falling down; purver:ta-on the eastern side; il
av rtam-through Ilavrta-var�a; upapliivayati-fl.ows.
TRANSLATION
When all those solid fruits fall from such a height, they break,
and the sweet, fragrant juice within them flows out and becomes
increasingly more fragrant as it mixes with other scents. That juice
cascades from the mountain in waterfalls and becomes a river
called Aru1_1oda, which flows pleasantly through the eastern side of
Ilavrta.
TEXT 18
��TttiJfl�Al 31�uart ��t{��oo

�tit� �1<::�<:4R1Zllfu II�� II
yad-upajo§a1Jiid bhavanya anucarilJiirh pur_tya-jana-vadhunam
avayava-sparsa-sugandha-vato daSa-yojanam samantad anuvasayati.
yat-of which; upajO§a1Jijt-because of using the fragrant water;

bhavanya/1,-of Bhavani, the wife of Lord Siva; anucari1Jijm-of atten
dant maidservants; pur_tya-jana-vadhunam-who are wives of the most
pious Yak�as; avayava-of the bodily limbs; sparsa-from contact;
sugandha vata/1,- the wind, which becomes fragrant; daSa-yojanam
-
up to ten yojanas (about eighty miles); samantat-all around;

anuvas ayati-makes fragrant.
•
TRANSLATION
The pious wives of the Yak�as act as personal maidservants to
assist Bhavani, the wife of Lord Siva. Because they drink the water
of the River Arui;Ioda, their bodies become fragrant, and as the air
carries away that fragrance, it perfumes the entire atmosphere for
eighty miles around.
TEXT 19
� :st��"��i¥1Mrnmmll11...1+i.,.�tunf�� ij;{
:st� ...PJ ...<t) �� f;{q� �fil�;n
�Fi �Ff�ffiiUq��Rr I I� �I I
evam jambu-phalaniim atyucca-nipiita-vi.Sfrr,uiniim anasthi-priiyiir,uim

ibha-kiiya-nibhiiniirh rasena jambu niima nadf meru-mandara-sikhariid
ayuta-yojaniid avani-tale nipatantf dak{;ir:umiitmiinam yavad ilavrtam
upasyandayati.
evam -similarly; jambu-phalaniim-of the fruits called jambu (the

rose apple); ati-ucca-nipiita -because of falling from a great height;
vi.Sfrr,uiniim-which are broken to pieces; anasthi-priiyiir,uim -having
very small seeds; ibha-kiiya-nibhiiniim-and which are as large as the
bodies of elephants; rasena -by the juice; jambu niima nadf-a river
named Jambu-nadi:; meru-mandara-sikhariit-from the top of Meru
mandara Mountain; ayuta-yojaniit-ten thousand yojanas high; avani
ta le-on the ground; nipatantf -fallin g ; dak{;il)ena-on the southern
side; iitmiinam-itself; yavat-the whole; ilavrtam-llavrta-var!?a;
upasyandayati-Bows through.
TRANSLATION
Similarly, the fruits of the jamhii tree, which are full of pulp
and have very small seeds, fall from a great height and break to
pieces. Those fruits are the size of elephants, and the juice gliding
from them becomes a river named Jamhii-nadi. This river falls a
distance of 10,000 yojanas, from the summit of Merumandara to
the southern side of Ilav.rta, and floods the entire land of Ilav.rta
with juice.
PURPORT
We can only imagine how much juice there might be in a fruit that is
the size of an elephant but has a very tiny seed. Naturally the juice from
the broken jamba fruits forms waterfalls and floods the entire land of Il
av:rta. That juice produces an immense quantity of gold, as will be ex
plained in the next verses.
TEXTS 20-21
Qte��RA �1ifij);rt iff� ij��"Ott'll"fl qp;d*:it•tMqtiiwt

��oi �1� Will\' ij�ul +ftffir II� II � � qp.r fcr�'=Tt
o
�: � �smmn!��Rfl.')(•�ltul � '=TT��ft=ij 11� � 11
tiivad ubhayor api rodhasor ya mrttikii tad-rasenanuvidhyamana vayv

arka-sarhyoga-vipakena sadamara-lokiibharaT.ULrh jamba-nadam nama
suvarT.ULrh bhavati. yad u ha vava vibudhadaya/:t saha yuvatibhir
mukuta-kataka-ka!i-sutrady-abharaT.UL-rape7Ja khalu dharayanti.
tavat-entirely; ubhayo/:t api-of both; rodhaso/:t-of the banks;

ya-which; mrttikii-the mud; tat-rasena-with the juice of the jamba
fruits that flows in the river; anuvidhy amana -being saturated; vayu
arka-samyoga-vipiikena-because of a chemical reaction with the air
and sunshine; sada-always; amara-loka-ab h araT.ULm-which is used
for the ornaments of the demigods, the denizens of the heavenly planets;
jamba-nadam nama-named Jambu-nada; suvarT.ULm-gold; bhavati
becomes; yat-which; u ha vava-indeed; vibudha-adaya/:t-the great
demigods; saha-with; yuvatibhi/:t-their everlastingly youthful wives;
mukuta-crowns; kataka-bangles; ka!i-sutra-belts; adi-and so on;
abharaT.UL-o£ all kinds of ornaments; rupeT.UL-in the form; khalu-in
deed; dharayanti-they possess.
TRANSLATION
The mud on both banks of the River Jambii-nadi, being
moistened by the flowing juice and then dried by the air and the
sunshine, produces huge quantities of gold called Jiimhii-nada.

The denizens of heaven use this gold for various kinds of orna
ments. Therefore all the inhabitants of the heavenly planets and
their youthful wives are fully decorated with golden helmets,
bangles and belts, and thus they enjoy life.
PURPORT
By the arrangement of the Supreme Personality of Godhead, the rivers
on some planets produce gold on their banks. The poor inhabitants of
this earth, because of their incomplete knowledge, are captivated by a so
called bhagavan who can produce a small quantity of gold. However, it is
understood that in a higher planetary system in this material world, the
mud on the banks of the J ambii-nadl mixes with jamba juice, reacts with
the sunshine in the air, and automatically produces huge quantities of
gold. Thus the men and women are decorated there by various golden or
naments, and they look very nice. Unfortunately, on earth there is such a
scarcity of gold that the governments of the world try to keep it in
reserve and issue paper currency. Because that currency is not backed
up by gold, the paper they distribute as money is worthless, but
nevertheless the people on earth are very proud of material advance
ment. In modern times, girls and ladies have ornaments made of plastic
instead of gold, and plastic utensils are used instead of golden ones, yet
people are very proud of their material wealth. Therefore the people of
this age are described as
manda� sumanda-matayo manda-bhagya hy
upadruta� (Bhag. 1.1.10). In other words, they are extremely bad and
slow to understand the opulence of the Supreme Personality of Godhead.
They have been described as sumanda-mataya� because their concep
tions are so crippled that they accept a bluffer who produces a little gold
to be God. Because they have no gold in their possession, they are ac
tually poverty-stricken, and therefore they are considered unfortunate.
Sometimes these unfortunate people want to be promoted to the
heavenly planets to achieve fortunate positions, as described in this
verse, but pure devotees of the Lord are not at all interested in such
opulence. Indeed, devotees sometimes compare the color of gold to that of
bright golden stool. Sri Caitanya Mahaprabhu has instructed devotees not
to be allured by golden ornaments and beautifully decorated women. Na
dhanam na janam na sundarim: a devotee should not be allured by gold.
llO Srimad-Bhagavatam [Canto 5, Ch. 16
beautiful women or the prestige of having many followers. Sri Caitanya

Mahaprabhu, therefore, confidentially prayed, mama janmani jan
maniSvare bluwatiid bhaktir ahaituki tvayi: "My Lord, please bless Me
with Your devotional service. I do not want anything else." A devotee
may pray to be delivered from this material world. That is his only
aspiration.
ayi nanda-tanuja kinkaram

patitarh miirh vi§ame bhaviimbudhau
krpayii tava piida-pankaja
sthita-dhali-sadrsam vicintaya
The humble devotee simply prays to the Lord, "Kindly pick me up from
the material world, which is full of varieties of material opulence, and
keey me under the shelter of Your lotus feet."
Srlla Narottama dasa Thakura prays:
hii hii prabhu nanda-suta, Vf$abhiinu-suta-yuta,

karuT}ii karaha ei-biira
narottama-diisa kaya, na !heliha riiligii-piiya,
tomii vine ke iiche iimiira
"0 my Lord, 0 son of Nanda Maharaja, now You are standing before me
with Your consort, the daughter of Vr�abhanu, Srimati Radhara�i.
Kindly accept me as the dust of Your lotus feet. Please do not kick me
away, for I have no other shelter."
Similarly, Prabodhananda Sarasvati indicates that the position of the
demigods, who are decorated with golden helmets and other ornaments,
is no better than a phantasmagoria (tri-daSa-pilr iikiiSa-pU$piiyate). A
devotee is never allured by such opulences. He simply aspires to become
the dust of the lotus feet of the Lord.
TEXT 22
� ��if: ij'tl�� t� ��RIT Ft�:�n q�

lM'ftonm: q� ��u: ��qij;�s�mrr;tfi(��
��11
Text 23) A Description of Jamhiidvipa Ill
yas tu maha-kadamba/:t suparsva-niriU),ho yas tasya ko!arebhyo

vini/:tsrta/:t paticayama-pariiJiihii/:t patica madhu-dhara/:t suparsva
sikharat patantyo 'parer:tatmanam ilavrtam anumodayanti.
ya/:t-which; tu-but; m,a ha-kadamba/:t-the tree named

Mahakadamba; suparsva-nir u{iha/:t-which stands on the side of the
mountain known as Suparsva; ya/:t-which; tas ya-of that;
ko!arebhya l;-from the hollows; vini/:tsrtai;-B.owing; patica-five;
ayama-vyama, a unit of measurement of about eight feet;
pari1Jiiha/:t-whose measurement; patica-five; madhu-dharai;-B.ows
of honey; suparsva-sikharat-from the top of Suparsva Mountain;
patantyai;-B.owing down; aparer:ta-on the western side of Sumeru
Mountain; atmanam-the whole of; i l avrtam-lla v rta - var�a;
anumodayanti-make fragrant.
TRANSLATION
On the side of Suparsva Mountain stands a big tree called
Mahiikadamha, which is very celebrated. From the hollows of this
tree flow five rivers of honey, each about five vyamas wide. This
flowing honey falls incessantly from the top of Suparsva Mountain
and flows all around Davrta-var�a, beginning from the western
side. Thus the whole land is saturated with the pleasing fragrance.
PURPORT
The distance between one hand and another when one spreads both his
arms is called a vyama. This comes to about eight feet. Thus each of the
rivers was about forty feet wide, making a total of about two hundred
feet.
TEXT 23
� ��;n;ij i�f;{qtfmit �: �'Ht�l-.:.06�lilt�q"fij� II��

�
ya hy upayuiijananarh mukha-nirvasito vayu/:t samantac chata-yojanam

anuvasayati.
yal;-which ( those flows of honey) ; hi-indeed; upayuiijananam

of those who drink; mukha-nirvasita/:t vayu/:t-the air emanating from
ll2 Srimad-Bhagavatam (Canto 5, Ch. 16
the mouths; samantat-all around; sata-yojanam-up to one hundred

yojanas (eight hundred miles); anuvasayati-makes sweetly flavored.
TRANSLATION
The air carrying the scent from the mouths of those who drink
that honey perfumes the land for a hundred yojanas around.
TEXT 24
�� JRA�il �: �m ;nq qm� ��+1ft

;ft�'hn: qm��w7.tn�t+�\UT�: ij� �
ctil+t�� : i�tm�qij�f!��01�t'l6Qqtj)�;:ij 11�\JII
evarh kumuda-nir114ho ya� sataval.So nama vatas tasya skandhebhyo

n'icina� payo-dadhi-madhu-ghrta-guQiinnady-ambara
sayyasanabharar:uUfaya� sarva eva kama-dugha nada� kumudiigrat
patantas tam uttarer:wlavrtam upayojayanti.
evam-thus; kumuda-ninll)ha�-having grown on Kumuda Moun

tain; ya�-that; sata-val.Sa� nama-the tree named Satavalsa (because
of having hundreds of trunks); vata�-a banyan tree; tasya-of it;
skandhebhya�-from the thick branches; nicirui�-flowing down;
paya�-milk; dadhi-yogurt; madhu-honey; ghrta-clarified butter;
gul)a-molasses; anna-food grains; adi-and so on; ambara
clothing; sayya-bedding; asana-sitting places; abharaTJCL-adaya�
carrying ornaments and so on; sarve-everything; eva-certainly;
kama-dugha�-fulfilling all desires; nada�-big rivers; kumuda
agrat-fro m the top of Kumuda Mountain; patanta�-B.owing; tam-to
that; uttare1_t(L-on the northern side; ilavrtam-the land known as 11-
a�ta-var!?a; upayojayanti-give happiness.
TRANSLATION
Similarly, on Kumuda Mountain there is a great banyan tree,
which is called Satavalsa because it has a hundred main branches.
From those branches come many roots, from which many rivers
are flowing. These rivers flow down from the top of the mountain
to the northern side of Iliivrta-var�a for the benefit of those who

live there. Because of these flowing rivers, all the people have
ample supplies of milk, yogurt, honey, clarified butter [ghee),
molasses, food grains, clothes, bedding, sitting places and orna
ments. All the objects they desire are sufficiently supplied for their
prosperity, and therefore they are very happy.
PURPORT
The prosperity of humanity does not depend on a demoniac civilization
that has no culture and no knowledge but has only gigantic skyscrapers
and huge automobiles always rushing down the highways. The products
of nature are sufficient. When there is a profuse supply of milk, yogurt,
honey, food grains, ghee, molasses, dhotis, saris, bedding, sitting places
and ornaments, the residents are actually opulent. When a profuse sup
ply of water from the river inundates the land, all these things can be
produced, and there will not be scarcity. This all depends, however, on
the performance of sacrifice as described in the Vedic literature.
anniid bhavanti bhutiini

parjanyiid anna-sambhava�
yajiiiid bhavati parjanyo
yajfia� karma-samudbhava�
"All living bodies subsist on food grains, which are produced from rains.
Rains are produced by performance of yajfia [ sacrifice ] , and yajfia is
born of prescribed duties." These are the prescriptions given in
Bhagavad-gitii (3.14). If people follow these principles in full Kr!?J:.la
consciousness, human society will be prosperous, and they will be happy
both in this life and in the next.
TEXT 25
��un�f � tro� �f �T��ltl��T'I�

��Ril�ernifqe�ni\4(ijN��tfr �� Flmr��itcf
II �� II
ll4 Srimad-Bhagavatam [Canto 5, Ch. 16
yan upaj�aruJ,nam na kadacid api prajanam vali-palita-klaTTUL-sveda

daurgandhya-jan'iTTULya-mrtyu-sito$r:uz,-vaivarr,tyopasargadayas tapa
viSe$li bhavanti yavaj jimm sukham niratiSayam eva.
yan-which (all the products produced because of the flowing rivers

mentioned above); upaj�aruJ,nam-of persons who are fully utilizing;
na-not; kadacit-at any time; api-certainly; prajanam-of the
citizens; vali-wrinkles; palita-grey hair; klaTTUL-fatigue; sveda
perspiration; daurgandhya-bad odors because of unclean perspiration;
jara-old age; liTTULya-disease; mrty u-untimely death; sUa-severe
cold; �r:uz,-scorching heat; mivarr,tya-fading of th� luster of the
body; upasarga-troubles; adaya�-and so on; tapa-of sufferings;
viSe$li�-varieties; bhavanti-are; yavat-as long as; jimm-life;
sukham-happiness; niratiSayam-unlimited; eva-only.
TRANSLATION
The residents of the material world who enjoy the products of
these flowing rivers have no wrinkles on their bodies and no grey
hair. They never feel fatigue, and perspiration does not give their
bodies a bad odor. They are not afflicted by old age, disease or un
timely death, they do not suffer from chilly cold or scorching heat,
nor do their bodies lose their luster. They all live very happily,
without anxieties, until death.
PURPORT
This verse hints at the perfection of human society even within this
material world. The miserable conditions of this material world can be
corrected by a sufficient supply of milk, yogurt, honey, ghee, molasses,
food grains, ornaments, bedding, sitting places and so on. This is human
civilization. Ample food grains can be produced through agricultural en
terprises, and profuse supplies of milk, yogurt and ghee can be arranged
through cow protection. Abundant honey can be obtained if the forests
are protected. Unfortunately, in modern civilization, men are busy kill
ing the cows that are the source of yogurt, milk and ghee, they are cut
ting down all the trees that supply honey, and they are opening factories
to manufacture nuts, bolts, automobiles and wine instead of engaging in
agriculture. How can the people be happy? They must suffer from all the
misery of materialism. Their bodies become wrinkled and gradually
deteriorate until they become almost like dwarves, and a bad odor ema
nates from their bodies because of unclean perspiration resulting from
eating all kinds of nasty things .. This is not human civilization. If people
actually want happiness in this life and want to prepare for the best in
the next life, they must adopt a Vedic civilization. In a Vedic civilization,
there is a full supply of all the necessities mentioned above.
kurariga-kurara-kusumbha-vaikmika-triku!a-siSira-patariga-rucaka
n�adha-sinivasa-kapila-sarikha-vaidurya-jiirudhi-harhsa-r$abha-naga
kiilaiijara-niiradiidayo vimsati-girayo mero& kar�ikiiyii iva kesara
bhutii mula-dese parita upak,lpta&.
kurariga- Kuranga; kurara-Kurara; kusumbha-vaikarika-triku!a

sisira-patariga-rucaka-ni$adha-siniviisa-kapila-sarikha-vaidurya
jiirudhi-harhsa-r$abha-naga-kiilaiijara-niirada-the names of moun
tains; iidaya&-and so on; v i m sat i -g iraya&- twenty mountains;
mero&-of Sumeru Mountain; kar�ikiiya&-of the whorl of the lotus;
iva-like; kesara-bhutii&-as filaments; mula-dese-at the base;
parita&-all around; upak,lptii&-arranged by the Supreme Personality
of Godhead.
TRANSLATION
There are other mountains beautifully arranged around the foot
of Mount Meru like the filaments around the whorl of a lotus
Hower. Their names are Kurailga, Kurara, Kusumhha, Vaikailka,
'!'rikiita, Sisira, Patailga, Rucaka, Ni�adha, Sinivasa, Kapila,
SaiJ.kha, Vaidurya, Jarudhi, Hamsa, .J:l.�ahha, Naga, Kalaiijara and
Narada.
TEXT 27
��q� l{� \�Ufl��;r��ill�ij\ rn:� '1�

��: 1 �q�ur qq;{q'lWmft �fulij;r ��«�ffiil mtiN
��U"��W�t�T��: qft��sf«ft� qRQ'�f��;r
fttft: I" \911
jathara-devakilJau merum purver:u'i�!adaSa-yojana-sahasram
udagayatau dvi-sahasram prthu-twigau bhavatab. evam aparer:m
pavana-pariyatrau da�ir:rena kailasa-karavirau prag-ayatiiv evam
uttaratas triSpiga-rnakariiv �tabhir etaib parisrto 'gnir iva parita.S
cakiisti kiincana-girib.
jathara-devakutau-two mountains named Jathara and Devakuta;

merum-Sumeru Mountain; pilrver:m-on the eastern side; �!iidaSa-yo
jana-sahasram-eighteen thousand yojanas; udgayatau -stretching
from north to south; dvi-sahasram-two thousand yojanas; prthu
tu ngau-in width and height; bhavatab-there are; evam-similarly;
aparer:m-on the western side; pavana-pariyatrau-two mountains
named Pavana and Pariyiitra; da�ir:rena-on the southern side; kailasa
karav irau-two mountains named Kailasa and Karavira; priik-ayatau
expanding east and west; evam-similarly; uttaratab-on the northern
side; triSrnga-makarau-two mountains named Tris�ilga and Makara;
�tabhib etaib-by these eight mountains; par isrtab-surrounded; ag
nib iva-like fire; paritab-all over; cakiisti-brilliantly shines;
kiincana-girib-the golden mountain named Sumeru, or Meru.
TRANSLATION
On the eastern side of Sumeru Mountain are two mountains
named Ja!hara and Devakii!a, which extend to the north and south
for 18,000 yojanas [144,000 miles]. Similarly, on the western side
of Sumeru are two mountains named Pavana and Pariyatra, which
also extend north and south for the same distance. On the
southern side of Sumeru are two mountains named Kailasa and
Karavira, which extend east and west for 18,000 yojanas, and on
the northern side of Sumeru, extending for the same distance east
and west, are two mountains named Trispiga and Makara. The
width and height of all these mountains is 2,000 yojanas (16,000

�les). Sumeru, a mountain of solid gold shining as brilliantly as
fire, is surrounded by these eight mountains.
meror murdhani bhagavata atma-yoner madhyata upak.lptarh purim

ayuta-yojana-sahasrim sama-caturasrarh satakaumbhim vadanti.
m e r o b,-o f Sum e r u Mo un t a i n ; m u r d h a n i - on the h e a d ;

bhagavatab,-of the being; atma-yoneb,-of Lord
most powerful
Brahma; madhyatab,-in the middle; upak.lptam-situated; purim-the
great township; ayuta-yojana-ten thousand yojanas; sahasrim-one
thousand; sama-caturasram-of the same length on all sides; sata
kaumbhim-made entirely of gold; vadanti-the great learned sages
say.
TRANSLATION
In the middle of the summit of Meru is the township of Lord
Brahma. Each of its four sides is calculated to extend for ten
million yojanas [eighty million miles). It is made entirely of gold,
and therefore learned scholars and sages call it Satakaumbhi.
TEXT 29
�nl{?!q�ijt ��1l�lift¥t�t�f Wt�� q- ijO�Rif �S!l

Tfmt: 11��11
tam anuparito loka-palanam (l$!linlirh yatha-diSarh yatha-ruparh
turiya-miinena puro '$tliv upak.lpta/:1.
tam-that great township named Brahmapuri; anuparita b, - sur
rounding; loka-pa/anam-of the governors of the planets; (1$/linlim

eight; ya tha-diSam-according to the directions; yatha -riipam- in
exact conformity with the township of Brahmapuri; tunya-miinena

by measurement only one fourth; pura!z,-townships; ll§{au -eight;
upak,lpta!z,- situated.
TRANSLATION
Surrounding Brahmapuri in all directions are the residences of
the eight principal governors of the planetary systems, beginning
with King lndra. These abodes are similar to Brahmapuri hut are
one fourth the size.
PURPORT
Srila Visvanatha Cakravarti Thakura confirms that the townships of
Lord Brahma and the eight subordinate governors of the planetary
systems, beginning with lndra, are mentioned in other Purii:r:tas.
merau nava-pilriir:ti syur

manavaty amariivati
tejovati sarhyamani
tathii kr$1J-iiflganii para
sraddhiivati gandhavati
tathii canya mahodaya
ya§ovati ca brahmendra
bahyiidiniirh yathii-kramam
Brahma's township is known as Manovati, and those of his assistants

such as lndra and Agni are known as Amaravati, Tejovati, Samyamani,
ICrt?J;langana, Sraddhavati, Gandhavati, Mahodaya and YasovatL
Brahmapuri is situated in the middle, and the other eight puris surround
it in all directions.
Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth

Chapter of the Srimad-Bhagavatam, entitled, "A Description of
]ambildvfpa."
CHAPTER SEVENTEEN
The Descent of the River Ganges
The Seventeenth Chapter describes the origin of the Ganges River and
how it flows in and around Ilav:rta-var�a. There is also a description of
the prayers Lord Siva offers to Lord Sankar�aQ.a, part of the quadruple
expansions of the Supreme Personality of Godhead. Lord Vi�Q.u once ap
proached Bali Maharaja while the King was performing a sacrifice. The
Lord appeared before him as Trivikrama, or Vamana, and begged alms
from the King in the form of three steps of land. With two steps, Lord
Vamana covered all three planetary systems and pierced the covering of
the universe with the toes of His left foot. A few drops of water from the
Causal Ocean leaked through this hole and fell on the head of Lord Siva,
where they remained for one thousand millenniums. These drops of
water are the sacred Ganges River. It first flows onto the heavenly
planets, which are located on the soles of Lord Vi�Qu's feet. The Ganges
River is known by many names, such as the Bhagi:rathi: and the Jahnavl.
It purifies Dhruvaloka and the planets of the seven sages because both
Dhruva and the sages have no other desire than to serve the Lord's lotus
feet.
The Ganges River, emanating from the lotus feet of the Lord, inun
dates the heavenly planets, especially the moon, and then flows through
Brahmapuri: atop Mount Meru. Here the river divides into four branches
(known as Si:ta, Alakananda, Cak�u and Bhadra), which then flow down
to the ocean of salt water. The branch known as Sita flows through
Sekhara-parvata and Gandhamadana-parvata and then flows down to
Bhadrasva-var�a, where it mixes with the ocean of salt water in the West.
The Cak�u branch flows through Malyavan-giri and, after reaching
Ketumala-var�a, mixes with the ocean of salt water in the West. The
branch known as Bhadra flows onto Mount Meru, Mount Kumuda. and
, I
the Ni:la, Sveta and S:rngavan mountains before it reaches Kuru-desa.

where it flows into the ocean of salt water in the north. The Alakananda
branch flows through Brahmalaya, crosses over many mountains. includ
ing Hemakii�a and Himakii�a, and then reaches Bharata-var�a. where it
119
flows into the southern side of the ocean of salt water. Many other rivers
and their branches flow through the nine var$as.
The tract of land known as Bharata-var�a is the field of activities, and
the other eight var$as are for persons who are meant to enjoy heavenly
comfort. In each of these eight beautiful provinces, the celestial denizens
enjoy various standards of material comfort and pleasure. A different in
carnation of the Supreme Personality of Godhead distributes His mercy
in each of the nine var$as of Jambiidvipa.
In the Ilav:rta-var�a, Lord Siva is the only male. There he lives with his
wife, Bhavani, who is attended by many maidservants. If any other male
enters that province, Bhavanl curses him to become a woman. Lord Siva
worships Lord Sarikar�aQa by offering various prayers, one of which is as
follows: "My dear Lord, please liberate all Your devotees from material
life and bind all the nondevotees to the material world. Without Your
mercy, no one can be released from the bondage of material existence."
TEXT I
1!1TrJ<ti �
Q� �f(�ij: ijl��uil�t qll{q��\Cif�ffi�
�mu�mM-q�'(f=Cf:�� ' '�'�ijf��R' ij�IJlq�ijffq��'
��q�&��>:�•l((\:lq(.'S(�m�i;n'��' m��rr��qG.1�tt
��:qlsflr<:�'t��QT m� �tt��q�Q{� f�
��Q'R ��: 11�11
sri-suka uvaca
tatra bhagavata/:1, sa/cyad yajfia-/irigasya Vi$7J-Or vikramato vama
piidiirigU$!ha-nakha-nirbhinnordhva�-kataha-vivare1J-tinta/:l,-pravi$!a
ya bahya-jala-dhara tac-cara7J-a-pankajavanejanaru7J-a
kiiijalkoparaiijitakhila-jagad-agha-malapahopasparsanamala salcyad
bhagavat-padity anupalalcyita-vaco 'bhidhiyamanati-mahata kiilena
yuga-sahasropala/cya7J-ena divo milrdhany avatatara yat tad vi$7J-u
padam ahu/:1,.
Text 1) The Descent of the River Ganges 121
sri-suka� uvaca-Sri Sukadeva Gosvami said; tatra-at that time;

bhagavata�-of the incarnation of the Supreme Personality of Godhead;
sak$at-directly; yajna-lirigasya-the enjoyer of the results of all
sacrifices; v��-of Lord Vi�r.m; vikramata�-while taking His second
step; vama-piida-of His left leg; ari.gu$!ha-of the big toe; nakha-by
the nail; nirbhinna-pierced; urdhva-upper; ar:r-(la-kataha-the
covering of the universe (consisting of seven layers-earth, water, fire,
etc.); vivarer:r-a-through the hole; anta�-prav�!a-having entered the
universe; ya-which; bahya-jala-dhara-the How of water from the
Causal Ocean outside the universe; tat-of Him; carar:r-a-parikaja-of
the lotus feet; avanejana-by the washing; arur:r-a-kinjalka-by reddish
powder; uparanjita-being colored; akhila-jagat-of the whole world;
agha-mala-the sinful activities; apaha-destroys; upasparsana-the
touching of which; amala-completely pure; sak�at-directly;
bhagavat-padi-emanating from the lotus feet of the Supreme Per
sonality of Godhead; iti-thus; anupalak$ita-described; vaca�-by the
name; abhidhiyamana-being called; ati-mahata kalena-after a long
time; yuga-sahasra-upalak$ar:r-ena-consisting of one thousand millen
niums; diva�-of the sky; murdhani-on the head (Dhruvaloka);
avatatara-descended; yat-which; tat-that; v�r:r-u-padam-the lotus
feet of Lord Vi�r.m ; ahu�-they call.
TRANSLATION
Sukadeva Gosvami said: My dear King, Lord Vigm, the enjoyer
of all sacrifices, appeared as Vamanadeva in the sacrificial arena of
Bali Maharaja. Then He extended His left foot to the end of the
universe and pierced a hole in its covering with the nail of His big
toe. Through the hole, the pure water of the Causal Ocean entered
this universe as the Ganges River. Having washed the lotus feet of
the Lord, which are covered with reddish powder, the water of the
Ganges acquired a very beautiful pink color. Every living being
can immediately purify his mind of material contamination by
touching the transcendental water of the Ganges, yet its waters

remain ever pure. Because the Ganges directly touches the lotus
feet of the Lord before descending within this universe, she is
known as Vi�rm
. padi. Later she received other names like Jahnavi
andBhagirathi. After one thousand millenniums, thewater of the

Ganges descended on Dhruvaloka, the topmost planet in this
universe. Therefore all learned sages and scholars proclaim
Dhruvaloka to be Vi�r;tupada ["situated on Lord Vi�r;tu's lotus
feet").
PURPORT
In this verse, Sukadeva Gosvami: describes the glories of the Ganges
River. The water of the Ganges is called patita-pavani, the deliverer of
all sinful living beings. It is a proven fact that a person who regularly
bathes in the Ganges is purified both externally and internally. Exter
nally his body becomes immune to all kinds of disease, and internally he
gradually develops a devotional attitude toward the Supreme Personality
of Godhead. Throughout India, many thousands of people live on the
banks of the Ganges, and by regularly bathing in her waters, they are
undoubtedly being purified both spiritually and materially. Many sages,
including Sankaracarya, have composed prayers in praise of the Ganges,
and the land of India itself has become glorious because such rivers as
the Ganges, Yamuna, Godavari:, Kaveri:, Kr�Qa and Narmada flow there.
Anyone living on the land adjacent to these rivers is naturally advanced
in spiritual consciousness. Sri:la Madhvacarya says:
varahe vama-padam tu
tad-anye$U tu dak$ir:wm
padam kalpe$U bhagavan
ujjahiira trivikramab,
Standing on His right foot and extending His left to the edge of the
universe, Lord Vamana became known as Trivikrama, the incarnation
who performed three heroic deeds.
TEXT2
c-fl�:f� 3TR�q-�: �'NflTcRit��i��m�umfq;�

;;r;t � tn:t
(\�Ta ��ijtf��litlll��f�itij ti f�Ql{AR{��
sfu�l]8q�i�ltliT�«��ij��...�fetrr�<:ltli��ll�
'tl'l��i?i��s�fq- 'H�Ill ftmlt f�fflll � II
Text 2] The Descent of the River Ganges 123
yatra ha vava vira-vrata auttanapadi� parama-bhiigavato 'smat-kula

devata-carar:ulravindodakam iti yam anusavanam utkr�yamliTJn
bhagavad-bhakti-yogena drr;lharh klidyamanantar-hrdaya autkar:t!hya
viva5amilita-locana-yugala-kur;lmala-vigalitamala-b�pa
kalayabhivyajyamana-roma-pulaka-kulako 'dhunapi paramadarelJn
sirasa bibharti.
yatra ha vava- in Dhruvaloka; vira-vrata�-firmly determined; aut

tanapadi�-the famous son of Maharaja Uttanapada; parama
bhiigavata�-the most exalted devotee; asmat-our; kula-devata-of
the family Deity; cara1J-(l-aravinda-of the lotus feet; udakam-in the
water; iti - t h u s ; yam- w h i c h ; a n u s a v a n a m - c o n s t a nt!y ;
utkr� yama 1J-(l-being increased; bhagavat-bhakti-yogena-by devo
tional service unto the Lord; drr;lham-greatly; klidyamana-anta�
hrdaya�-being softened within the core of his heart; autkar:t!hya-by
great anxiety; viva5a-spontaneously; ami/ita-slightly open; locana
of eyes; yugala-pair; kur;lmala-from the flowerlike; vigalita
emanating; amala - unconta m inated; ba�pa-kalaya-with tears;
abhivyajyamana-being manifested; roma-pulaka-kulaka�-whose
symptoms of ecstasy on the body; adhuna api-even now; parama
adarer:ta-with great reverence; sirasa - by the head; bibharti-he
bears.
TRANSLATION
Dhruva Maharaja, the famous son of Maharaja Uttanapada, is
known as the most exalted devotee of the Supreme Lord because of
his firm determination in executing devotional service. Knowing
that the sacred Ganges water washes the lotus feet of Lord Vi�I).U,
Dhruva Maharaja, situated on his own planet, to this very day ac
cepts that water on his head with great devotion. Because he cons
tantly thinks of �!).a very devoutly within the core of his heart,
he is overcome with ecstatic anxiety. Tears flow from his half-open
eyes, and eruptions appear on his entire body.
PURPORT
When a person is firmly fixed in devotional service to the Supreme
Personality of Godhead, he is described as vira-vrata, fully determined.
Such a devotee increases his ecstasy in devotional service more and more.
Thus as soon as he remembers Lord Vi�Q.u, his eyes fill with tears. This is
a symptom of a mahii-bhiigavata. Dhruva Maharaja maintained himself
in that devotional ecstasy, and Sri Caitanya Mahaprabhu also gave us a
practical example of transcendental ecstasy when He lived at Jagannatha
Puri. His pastimes there are fully narrated in Caitanya-caritamrta.
TEXT3
(Rf: st£q4�di¥W-r1f�
ij� �t � ij'q�
f..�� H�T �fij ij'�iffwt tnij��s�q(�� Rn
�rret��maJ�RT�iR14t Vf� t¥l<:tlfl�t � �
ij�'ll��lfq ��mf;."Q 11�11
tata/:1, sapta r$ayas tat prabhiivib
i hijiiii yam nanu tapasa iityantiki
siddhir etiivati bhagavati sarviitmani viisudeve 'nuparata-bhakti-yoga
liibhenaivopek$itiinyiirthiitma-gatayo muktim ivagatiirh mumuk$ava iva
sabahu-miinam adyiipi ja!ii-jut. air udvahanti.
tata/:1,-thereafter; sapta r$aya/:l, -the seven great sages (beginning

with Marlci); tat prabhiiva-abhijiiii/:1,-who knew very well the influence
of the Ganges River; yam-this Ganges water; nanu- indeed;
tapasa/:1,-of our austerities; iityantiki-the ultimate; siddhi/:1,-perfec
tion; etavati-this much; bhagavati-the Supreme Personality of
Godhead; sarva-iitmani-in the all-pervading; viisudeve-Kr�l).a;
anuparata- continuous; bhakti-yoga-of the mystic process of devo
tional service; liibhena-simply by achieving this platform; eva-cer
tainly; upek$ita-neglected; anya- other ; artha-iitma-gataya/:1,-all
other means of perfection (namely religion, economic development,
sense gratification and liberation); muktim-liberation from material
bondage; iva-like; agatiim-obtained; mumuk$ava/:l,-persons desir
ing liberation; iva-like; sa-bahu-miinam-with great honor; adya
api-even now; ja!ii-jil!ai/:1,-with matted locks of hair; udvahanti
they carry.
TRANSLATION
The seven great sages [Marici, Vasi�!ha, Atri and so on] reside on
planets beneath Dhruvaloka. Well aware of the influence of the
water of the Ganges, to this day they keep Ganges water on the
tufts of hair on their heads. They have concluded that this is the
ultimate wealth, the perfection of all austerities, and the best
means of prosecuting transcendental life. Having obtained unin
terrupted devotional service to the Supreme Personality of
Godhead, they neglect all other beneficial processes like religion,
economic development, sense gratification and even merging into
the Supreme. Just as jiianis think that merging into the existence
of the Lord is the highest truth, these seven exalted personalities
accept devotional service as the perfection of life.
PURPORT
Transcendentalists are divided into two primary groups: the nirvi.Se$a
vadis, or impersonalists, and the bhaktas, or devotees. The imper
sonalists do not accept spiritual varieties of life. They want to merge into
the existence of the Supreme Lord in His Brahman feature ( the brahma
jyoti). The devotees, however, desire to take part in the transcendental
activities of the Supreme Lord. In the upper planetary system, the top
most planet is Dhruvaloka, and beneath Dhruvaloka are the seven
planets occupied by the great sages, beginning with Marici, Vasi�tha and
Atri. All these sages regard devotional service as the highest perfection
of life. Therefore they all carry the holy water of the Ganges on their
heads. This verse proves that for one who has achieved the platform of
pure devotional service, nothing else is important, even so-called libera
tion (kaivalya). Srila Sridhara Svami states that only by achieving pure
devotional service of the Lord can one give up all other engagements as
insignificant. Prabodhananda Sarasvatl confirms his statement as
follows:
kaivalyarh narakiiyate tri-daSa-pur akiiSa-pU$payate

durdantendriya-kala-sarpa-patali protkhata-darh$trayate
vi.Svarh pilr1J(l-sukhayate vidhi-mahendradi.S ca kitayate
yat karur.tya-katak$a-vaibhavavatarh tam gauram eva stumab,
Sri Caitanya Mahaprabhu has perfectly enunciated and broadcast the

process of bhakti-yoga. Consequently, for one who has taken shelter at
the lotus feet of Sri Caitanya Mahiiprabhu, the highest perfection of the
Mayiiviidls, kaivalya, or becoming one with the Supreme, is considered
hellish, to say nothing of the kannis' aspiration to be promoted to the
heavenly planets. Devotees consider such goals to be worthless phan
tasmagoria. There are also yogis, who try to control their senses, but
they can never succeed without coming to the stage of devotional service.
The senses are compared to poisonous snakes, but the senses of a bhakta
engaged in the service of the Lord are like snakes with their poisonous
fangs removed. The yogi tries to suppress his senses, but even great
mystics like Visvamitra fail in the attempt. Visvamitra was conquered by
his senses when he was captivated by Menakii during his meditation. She
later gave birth to Sakuntalii. The wisest persons in the world, therefore,
are the bhakti-yogis, as Lord Kr�Qa confirms in Bhagavad-gitii (6.47):
yoginiim api sarve�iim

mad-gateniintariitmanii
sraddhiivan bhajate yo mam
sa me yuktatamo mata�
"Of all yogis, he who always abides in Me with great faith, worshiping
Me in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all."
TEXT4
ijijfS��Frlll��;y�ffit��y;:�o��l;w:t ijfR
ij� f;rq� II 'd II
tato 'neka-sahasra-ko!i-vimiinin
i ika-sarikula-deva-yaneniivatar
antindu ma'J4alam avarya brahma-sadane nipatati.
tata�-after purifying the seven planets of the seven great sages;

aneka-many; sahasra-thousands; ko!i-of millions; vimiina-anika
with contingents of airplanes; sarikula-congested; deva-yanena-by
the spaceways of the demigods; avataranti - des cending; indu-mary,-
(lalam-the moon planet; a oorya- inundated; brahma-sadane-to the

abode of Lord Brahma atop Sumeru-parvata; nipatati-fal!s down.
TRANSLATION
After purifying the seven planets near Dhruvaloka [the
polestar), the Ganges water is carried through the spaceways of the
demigods in billions of celestial airplanes. Then it inundates the
moon [Candraloka) and finally reaches Lord Brahms's abode atop
Mount Meru.
PURPORT
We should always remember that the Ganges River comes from the
Causal Ocean, beyond the covering of the universe. After the water of
the Causal Ocean leaks through the hole created by Lord Vamanadeva, it
flows down to Dhruvaloka ( the polestar ) and then to the seven planets
beneath Dhruvaloka. Then it is carried to the moon by innumerable
celestial airplanes, and then it falls to the top of Mount Meru, which is
known as Sumeru-parvata. In this way, the water of the Ganges finally
reaches the lower planets and the peaks of the Himalayas, and from there
it flows through Hardwar and throughout the plains of India, purifying
the entire land. How the Ganges water reaches the various planets from
the top of the universe is explained herein. Celestial airplanes carry the
water from the planets of the sages to other planets. So-called advanced
scientists of the modern age are trying to go to the higher planets, but at
the same time they are experiencing a power shortage on earth. If they
were actually capable scientists, they could personally go by airplane to
other planets, but this they are unable to do. Having now given up their
moon excursions, they are attempting to go to other planets, but without
success.
TEXTS
� :qQ;�
��n;n :qu�illfll ��f��'T
;r�;r��crrf� f;lfef� �:fnt��T T.l��fu II � II
tatra caturdha bhidyamana caturbhir namabhiS catur-diSam
abhispandanti nada-nadi-patim evabhiniviSati sitalakanandii ca/cyur
bhadreti.
tatra-there (on top of Mount Meru); caturdha-into four branches;

bhidyamana-being divided; caturbhib,-with four; namabhib,
names; catub,-diSam-the four directions (east, west, north and south);
abhispandanti-profusely flowing; nada-nadi-patim-the reservoir of
all great rivers (the ocean); eva-certainly; abhiniviSati-enters ; sita
alakananda-S"i ta and Alakananda; cak$ub,-Cak�?u; bhadra-Bhadra;
iti-known by these names.
TRANSLATION
On top of Mount Meru, the Ganges divides into four branches,
each of which gushes in a different direction [east, west, north and
south]. These branches, known by the names Sita, Alakananda,
Cak�u and Bhadra, flow down to the ocean.
TEXT6
m� �ilm��tRf'rrftfu�+�t ��: smer.:crr

;y;:�� qf��IJf �JQq� �f �fu ��
f��fu II� II
sita tu brahma-sadanat kesaracaladi-giri-sikharebhyo 'dho 'dhaft
prasravanti: gandhamadana-murdhasu patitvantarer:w bhadrasva
var$arh pracyam diSi k$ara-samudram abhipraviSati.
sfta-the branch known as Sita; tu-certainly; brahma-sadanat

from Brahmapuri; kesaracala-adi-of Kesaracala and of other great
mountains; giri-hills; sikharebhyab,-from the tops; adhab, adhab,
downward; prasravanti-flowing; gandhamadana-of Gandhamadana
Mountain; murdhasu-on the top; patitva-falling down; antarer:w
within; bhadrasva-var$am-the province known as Bhadrasva; pra
cyam-in the western; di.Si-direction; k$ara-samudram-the ocean of
salt water; abhipraviSati-enters.
TRANSLATION
The branch of the Ganges known as the Sita flows through
Brahmapuri atop Mount Meru, and from there it runs down to the
nearby peaks of the Kesaracala Mountains, which stand almost as

high as Mount Meru itself. These mountains are like a bunch of
filaments around Mount Meru. From the Kesaracala Mountains,
the Ganges falls to the peak of Gandhamadana Mountain and then
flows into the land of Bhadrasva-var�a. Finally it reaches the ocean
of salt water in the west.
evarh miilyavac-chikharan ni$patanti tato 'nuparata�vega ketumiilam

abhi cak$u� praticyarh diSi sarit-patirh praviSati.
evam-in this way; miilyavat-sikharat-from the top of Malyavan

Mountain; ni$patanti-falling down; tata�-thereafter; anuparata
vega _:_whose force is uninterrupted; ketumiilam abhi-into the land
known as Ketumala-var�a; cak$u�-the branch known as Cak�u;
praticyam-in the West; diSi-direction; sarit-patim-the ocean; pra
viSati -enters into.
TRANSLATION
The branch of the Ganges known as Cak�u falls onto the summit
of Malyavan Mountain and from there cascades onto the land of
Ketumala-var�a. The Ganges flows incessantly through Ketumiila
var�a and in this way also reaches the ocean of salt water in the
West.
TEXTS
�� :q�) ��f��t �mfitftfumtf�fu\cR:'tfu�A �:

Pfitl·l��;:a:'t�t �� f� �'T�t � �itfuSif�fij
11�11
bhadra cottarato meru-siraso nipatita giri-sikharad giri-sikharam

atihaya srrigavata� srrigad avasyandamiina uttararhs tu kuriln abhita
udicyarh diSi jaladhim abhipraviSati.
bhadra-the branch known as Bhadra; ca-also; uttarata�-to the

northern side; meru-sirasa�-from the top of Mount Meru; nipatita
having fallen; giri-sikharat-from the peak of Kumuda Mountain; giri
sikharam-to the peak of Nlla Mountain; atihaya-passing over as if
not touching; spigavata�-of the mountain known as Sp'lgavan;
srrigat-from the peak; avasyandamana-flowing; uttaran-the north
ern; tu-but; kurun-the land known as Kuru; abhita�-on all sides;
udicyam-in the northern; diSi-direction; jaladhim-the ocean of salt
water; abhipraviSati-enters into.
TRANSLATION
The branch of the Ganges known as Bhadra flows from the
northern side of Mount Meru. Its, waters fall onto the peaks of
Kumuda Mountain, Mount Nila, Sveta Mountain and S:pigaviin
Mountain in succession. Then it runs down into the province of
Kuru and, after crossing through that land, flows into the salt
water ocean in the north.
TEXT9
<I��· �ftJUt;r Jll{�;n��f;r mft�ct;:qfijijii�

�Tf'ffic�fu�<��«T +nmf+r� ��t
�;;r;a-1
�fu ��NI{MSJ�Rr � �� :�.n�: �«: q� q�s�im�
WlT�t;IT Iii� ;r ��f4fil II Q..ll
tathaivalakananda da�irena brahma-sadanad bahuni giri-kutany
atikramya hemakutad dhaimakutany ati-rabhasatara-ramhasa
lu!hayanti bharatam abhivar�am da�ir:w,syam diSi jaladhim
abhipraviSati yasyam snanartham cagacchata/:t pumsa/:t pade pade
'svamedha-rajasuyadinam phalam na durlabham iti.
tatha eva-similarly; alakananda-the branch known as Alaka

nanda; da�irena-by the southern side; brahma-sadanat-from the
city known as Brahmapuri; bahuni-many; giri-ku!(ini-the tops of
mountains; atikramya-crossing over; hemaku!(it-from Hemakiita
Mountain; haimakU:!ani-and Himakiita; ati-rabhasatara-more
fiercely; ramhasa- with great force; luthayanti-plundering;

bharatam abhivar�am-on all sides of Bharata-var�a; da�ir:wsyam-in
the southern; diSi-direction; jaladhim-the ocean of salt water;
abhipraviSati-enters into; yasyam-in which; snana-artham-for
bathing; ca-and; agacchata�-of one who is coming; pumsa�-a per
son; pade pade-at every step; a§vamedha-rajasilya-adinam-of great
sacrifices like the Asvamedha yajna and Rajasilya yajna; phalam-the
result; na-not; durlabham-very difficult to obtain; iti-thus.
TRANSLATION
Similarly, the branch of the Ganges known as Alakananda flows
from the southern side of Brahmapuri [Brahma-sadana]. Passing
over the tops of mountains in various lands, it falls down with
fierce force upon the peaks of the mountains Hemakii�a and
Himakii�. Mter inundating the tops of those mountains, the
Ganges falls down onto the tract of land known as Bhiirata-var�a,
which she also inundates. Then the Ganges flows into the ocean of
salt water in the south. Persons who come to bathe in this river are
fortunate. It is not very difficult for them to achieve with every
step the results of performing great sacrifices like the Rajasiiya
and Asvamedha yajiias.
PURPORT
The place where the Ganges flows into the salt water of the Bay of
Bengal is still known as Ganga-sagara, or the meeting place of the Ganges
and the Bay of Bengal. On Makara-sankranti, in the month of January
February, thousands of people still go there to bathe, hoping to be liber
ated. That they can actually be liberated in this way is confirmed herein.
For those who bathe in the Ganges at any time, the results of great
sacrifices like the Asvamedha and Rajasilya yajnas are not at all difficult
to achieve. Most people in India are still inclined to bathe in the Ganges,
and there are many places where they can do so. At Prayaga (Allahabad),
many thousands of people gather during the month of January to bathe
in the confluence of the Ganges and Yamuna. Afterward, many of them
go to the confluence of the Bay of Bengal and the Ganges to take bath
there. Thus it is a special facility for all the people of India that they can
bathe in the water of the Ganges at so many places of pilgrimage.
I32 Srimad-Bhagavatam [Canto 5, Ch. I7
TEXT IO
3(� � ;ro ;ro� Cl� ;{if ij�ij �� qtf�iyft��: ��:

II Zo II
anye ca nadii nadya§ ca var$e var$e santi bahu5o merv-adi-giri

duhitara/:t sataSa/:t.
anye-many others; ca-also; nada/:t-rivers; nadya/:t-small

rivers; ca-and; var$e var$e-in each tract of land; santi-are;
bahu5a/:t-of many varieties; meru-adi-giri-duhitara/:t-daughters of
the mountains beginning with Meru; sata§a/:t-in the hundreds.
TRANSLATION
Many other rivers, both big and small, flow from the top of
Mount Meru. These rivers are like daughters of the mountain, and
they flow to the various tracts of land in hundreds of branches.
TEXT II
�snfq ��er er.f ditS1ll� ;� tMtfoT �fflurf

��q•i'ttmRtf;f �'Ttnf;{ ��Tfo:r 01fqR�f;:ij II Z Z II
tatrapi bharatam eva var$arh karma-k$etram anyany U$ta var$li�J,i
svargi�J,arh pu�J-ya-se$opabhoga-sthanani bhaumani svarga-padani
vyapadiSanti.
tatra api-out of all of them; bharatam-known as Bharata-var�a;

eva-certainly; var$am-the tract of land; karma-k$etram-the field of
activities; anyani-the others; U$ta var$li�J,i-eight tracts of land;
svargi1J,dm-of the living entities elevated to the heavenly planets by ex
traordinary pious activities; pu�J,ya-of the results of pious activities;
se$a-of the remainder; upabhoga-sthanani-the places for material
enjoyment; bhaumani svarga-padani-as the heavenly places on earth;
vyapadiSanti-they designate.
TRANSLATION
Among the nine var�as, the tract of land known as Bhlirata-var�a
is understood to be the field of fruitive activities. Learned scholars
and saintly persons declare the other eight var�as to be meant for
very highly elevated pious persons. Mter returning from the
heavenly planets, they enjoy the remaining results of their pious
activities in these eight earthly var�as.
PURPORT
The heavenly places of enjoyment are divided into three groups: the
celestial heavenly planets, the heavenly places on earth, and the bila
heavenly places, which are found in the lower regions. Among these
three classes of heavenly places (bhauma-svarga-padani), the heavenly
places on earth are the eight var$as other than Bharata-var�a. In
Bhagavad-gita (9.21) l<r!?r:ta says, Icy;;� pur:tye martya-lokam viSanti:
when the persons living in the heavenly planets exhaust the results of
their pious activities, they return to this earth. In this way, they are ele
vated to the heavenly planets, and then they again fall to the earthly
planets. This process is known as brahmiir:u)a bhrama7Ja, wandering up
and down throughout the universes. Those who are intelligent-in other
words, those who have not lost their intelligence-do not involve them
selves in this process of wandering up and down. They take to the devo
tional service of the Lord so that they can ultimately penetrate the
covering of this universe and enter the spiritual kingdom. Then they are
situated on one of the planets known as Vaikur:t�haloka or, still higher.
l<r�r:taloka (Goloka V:rndavana). A devotee is never caught in the process
of being promoted to the heavenly planets and again coming down.
Therefore Sri Caitanya Mahaprabhu says:
ei nlpe brahmiir:u)a bhramite kona bhiigyavan jiva

guru-kr$r:ta-prasiide paya bhakti-lata-bija
Among all the living entities wandering throughout the universe. one
who is most fortunate comes in contact with a representative of the
Supreme Personality of Godhead and thus gets the opportunity to exe
cute devotional service. Those who are sincerely seeking the favor of
Kr��a come in contact with a guru, a bona fide representative of Kr��a.

The Mayavadi:s indulging in mental speculation and the karmis desiring
the results of their actions cannot become gurus. A guru must be a direct
representative of Kr��a who distributes the instructions of Kr��a with
out any change. Thus only the most fortunate persons come in contact
with the guru. As confirmed in the Vedic literatures, tad-vijfiiiniirtluun
sa gurum evabhigacchet: one has to search out a guru to understand the
affairs of the spiritual world. Srimad-Bhagavatam also confirms this
point. Tasmad gururh prapadyeta jijnasuf:, sreya uttamam: one who is
very interested in understanding the activities in the spiritual world
must search out a guru- a bona fide representative of Kr��a. From all
angles of vision, therefore, the word guru is especially meant for the
bona fide representative of K:r��a and no one else. Padma Purar:w states,
ava�r:wvo gurur na syat: one who is not a Vai��ava, or who is not a
representative of Kr�I:ta, cannot be a guru. Even the most qualified
brahmar:w cannot become a guru if he is not a representative of Kr��a.
Brahmar:ws are supposed to acquire six kinds of auspicious qualifica
tions: they become very learned scholars (pa!hana) and very qualified
teachers (pa!hana); they become expert in worshiping the Lord or the
demigods (yajana), and they teach others how to execute this worship
(yajana); they qualify themselves as bona fide persons to receive alms
from others (pratigraha), and they distribute the wealth in charity
(dana). Yet even a brahmar:w possessing these qualifications cannot
become a guru unless he is the representative of K:r��a (gurur na syat).
Va�r:wvaf:, sva-paco guru/:!,: but a Vai��ava, a bona fide representative of
the Supreme Personality of Godhead, Vi��u, can become a guru, even if
he is sva-paca, a member of a family of dog-eaters. Of the three divisions
of heavenly planets (svarga-loka), bhauma-svarga is sometimes accepted
as the tract of land in Bharata-var�a known as Kashmir. In this region
there are certainly good facilities for material sense enjoyment, but this
'
is not the business of a pure transcendentalist. Rupa Gosvami: describes
the engagement of a pure transcendentalist as follows:
anyabhi�ita-sunyam
jfiiina-karmady-anavrtam
anukulyena kmuinu
silanarh bhaktir uttama
"One should render transcendental loving service to the Supreme Lord

�!?I).a favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure devo
tional service." Those who fully engage in devotional service to �!?I).a
just to please Him are not interested in the three divisions of heavenly
places, namely, divya-svarga, bhauma-svarga and bila-svarga.
TEXT 12
u:� ��T��q-tllft ��qr;Jf �ml��un;rt

q�ij��q��p.it�Siij�mtl��c;t.t�mqq��q��tr.tt� �
?Jtllft � u ��il�: etilffi �ij I Z �I
e�u pur�a�m ayuta-pur�ayur-var�a�m deva-kalpanam nagayuta
pra�nam vajra-samhanana-bala-vayo-moda-pramudita-maha
saurata-mithuna-vyavayapavarga-v<Ir�a-dhrtaika-garbha-kalatra�m
tatra tu treta-yuga-sama/:1, kalo vartate.
e�u-in these (eight) var�as, or tracts of land; pur�a�m-of all the

men; ayuta-ten thousand; pur�a-by the measure of men; ayu/:1,-var
�a�m-of those whose years of life; deva-kalpanam-who are like the
demigods; naga-ayuta-pra�nam-having the strength of ten thousand
elephants; vajra-samhanana-by bodies as solid as thunderbolts; bala
by bodily strength; vaya/:1,-by youth; moda-by abundant sense enjoy
ment; pramudita-being excited; maha-saurata-a great deal of sex
ual; mithuna-combinations of man and woman; vyavaya-apavarga
at the end of their period of sexual enjoyment; var�a-in the last year;
dhrta-eka-garbha-who conceive one child; kalatra�m-of those who
have wives; tatra-there; tu-but; treta-yuga-sama/:1,-exactly like the
Treta-yuga (when there is no tribulation); kala/:1,-time; vartate-exists.
TRANSLATION
In these eight var�as, or tracts of land, human beings live ten
thousand years according to earthly calculations. All the inhabi
tants are almost like demigods. They have the bodily strength
of ten thousand elephants. Indeed, their bodies are as sturdy as
thunderbolts. The youthful duration of their lives is very pleasing,

and both men and women enjoy sexual union with great pleasure
for a long time. After years of sensual pleasure-when a balance of
one year of life remains-the wife conceives a child. Thus the stan
dard of pleasure for the residents of these heavenly regions is ex
actly like that of the human beings who lived during Treta-yuga.
PURPORT
There are four yugas: Satya-yuga, Tretli-yuga, Dvapara-yuga and
Kali-yuga. During the first yuga, Satya-yuga, people were very pious.
Everyone practiced the mystic yoga system for spiritual understanding
and realization of God. Because everyone was always absorbed in
sarniidhi, no one was interested in material sense enjoyment. During
Tretli-yuga, people enjoyed sense pleasure without tribulations. Material
miseries began in Dvapara-yuga, but they were not very stringent.
Stringent material miseries really began from the advent of Kali-yuga.
Another point in this verse is that in all eight of these heavenly var�as,
although men and women enjoy sex pleasure, there is no pregnancy.
Pregnancy takes place only in lower-grade life. For example, animals
like dogs and hogs become pregnant twice a year, and each time they
beget at least half a dozen offspring. Even lower species of life such as
snakes give birth to hundreds of young at one time. This verse informs
us that in grades of life higher than ours, pregnancy occurs once in a
lifetime. People still have sex life, but there is no pregnancy. In the
spiritual world, people are not very attracted to sex life, due to their ex
alted devotional attitude. Practically speaking, there is no sex life in the
spiritual world, but even if sometimes it does occur, there is no preg
nancy at all. On the planet earth, however, human beings do become
pregnant, although the tendency is to avoid having children. In this sin
ful age of Kali, people have even taken to the process of killing the child
in the womb. This is the most degraded practice; it can only perpetuate
the miserable material conditions of those who perform it.
��'lt�ltr:r�::p{fitRitoil!!
:ql��?U� w�f.m�tt
Q�
��ll1t�u�lffulf�-��f.t�trf\ij":q��r�er.u;;fu
��ij-!1 ill��fm;ft��f?l;{r�: ��z;re��uiJft
tf;ll'��f?r�tr&ffi�T�iltf;r�;lt��: �� f-frorij II � � II
yatra ha deva-pataya/:t svai/:t svair gar:w-niiyakair vihita-maharhaT)ii/:t

sarvartu-kusuma-stabaka-phala-kisalaya-sriyanamyamana-vi!apa
lata-vi!apibhir upa§umbhamana-rueira-kananasramayatana-var�a
giri-dro�i{;u tatha camala-jalasaye�u vikaca-vividha-nava
vanaruhamoda-mudita-raja-hamsa-jala-kukku!a-karar:u;lava-sarasa
cakravakadibhir madhukara-nikarakrtibhir upakujite�u jala-krU;ladibhir
vicitra-vinodai/:t sulalita-sura-sundanT)ii,m kama-kalila-vilasa-hasa
lilavalokiikr�!a-mano-dmaya/:t svairam viharanti.
yatra ha-in those eight tracts of land; deva-pataya/:t-the lords of

the demigods, such as Lord lndra; svai/:t svai/:t-by their own respective;
gar:w- nii yakai/:t-leaders of the servants; vihita-furnished with;
maha-arhaT)ii /:t-valuable gifts, such as sandalwood pulp and garlands;
sarva-rtu-in all seasons; kusuma-stabaka-of bunches of flowers;
phala-of fruits; kisalaya-sriya-by the opulences of shoots;
ana myamana-being bent down; vi!apa-whose branches; lata-and
creepers; vi!apibhi/:t-by many trees; upa§umbhamana-being fully
decorated; rucira-beautiful; kiinana-gardens ; asrama-ayatana-and
many hermitages; var�a-giri-dro�i{;u-the valleys between the moun
tains designating the borders of the tracts of land; tatha-as well as:
ca-also; amala-jala-asaye�u-in lakes with clear water; vikaca-just
fructi fied; vividha- varieties; nava-vanaruha-amoda- b y the
fragrance of lotus flowers; mudita-enthused; raja ha msa-great
-
swans; jala-kukkuta- water fowl; karar:u;lava-aquatic birds called

karar:u;lavas; siirasa-cranes; cakravaka-adibhi/:t-by birds known as
cakravakas and so on; madhukara-nikara-akrtibhi/:t-by the
bumblebees; upakujite�u-which were made to resound; jala-krU;la
adibh i/:t- such as water sports; vicitra- various : vinodai/:t-by
pastimes; su-lalita-attractive ; sura-sundariT)ii,m-of the women of the
demigods; kama-from lust; kalila-born; vilasa-pastimes: Iuisa-
smiling; Laii-avaloka-by playful glances; akr§!a-mana�-whose minds

are attracted; dr§!aya�-and whose vision is attracted; svairam-very
freely; viharanti-engage in sportive enjoyment.
TRANSLATION
In each of those tracts of land, there are many gardens filled
with flowers and fruits according to the season, and there are
beautifully decorated hermitages as well. Between the great moun
tains demarcating the borders of those lands lie enormous lakes of
clear water filled with newly grown lotus flowers. Aquatic birds
such as swans, ducks, water chickens, and cranes become greatly
excited by the fragrance of lotus flowers, and the charming sound
of bumblebees fills the air. The inhabitants of those lands are im
portant leaders among the demigods. Always attended by their
respective servants, they enjoy life in gardens alongside the lakes.
In this pleasing situation, the wives of the demigods smile play
fully at their husbands and look upon them with lusty desires. All
the demigods and their wives are constantly supplied with sandal
wood pulp and flower garlands by their servants. In this way, all
the residents of the eight heavenly var�as enjoy, atiracted by the
activities of the opposite sex.
PURPORT
Here is a description of the lower heavenly planets. The inhabitants of
those planets enjoy life in a pleasing atmosphere of clear lakes filled with
newly grown lotus flowers and gardens filled with fruits, flowers, various
kinds of birds and humming bees. In that atmosphere they enjoy life
with their very beautiful wives, who are always sexually stimulated.
Nonetheless, they are all devotees of the Supreme Personality of
Godhead, as will be explained in subsequent verses. The inhabitants of
this earth also desire such heavenly enjoyment, but when they somehow
or other achieve imitation pleasures like sex and intoxication, they com
pletely forget the service of the Supreme Lord. In the heavenly planets,
however, although the residents enjoy superior sense gratification, they
never forget their positions as eternal servants of the Supreme Being.
TEXT 14
;rq�fq qff!! �rr�n�mtrail ;rr��q: ��'nlllT Q��!l&l�'R�Ht�q

O{�w:t��tmfq tif�Nhrij II Z 'd II
navasv api var$e$u bhagaviin niiriiya!W mahii-purU$a/:l purU$iir:ulrh
tad-anugrahiiyiitma-tattva-vyuheniitmaniidyapi sannidhtyate.
navasu-in the nine; api-certainly; var$e$u-tracts of land known

as var$aS; bhagaviin -the Supreme Personality of Godhead;
niiriiya � a/:l- Lord Vif?�u; mahii-puru$a/:l- the Supreme Person;
purU$ii1Jiim-unto His various devotees; tat-anugrahiiya-to show His
mercy; iitma-tattva-vyuhena-by expansions of Himself in the quadru
ple forms Vasudeva, Sarikarf?a�a, Pradyumna and Aniruddha; iitmanii
personally; adya api-until now; sannidhiyate-is near the devotees for
accepting their services.
TRANSLATION
To show mercy to His devotees in each of these nine tracts of
land, the Supreme Personality of Godhead known as Nariiyal).a ex
pands Himself in His quadruple principles of Vasudeva, Sailkar
�al).a, Pradyumna and Aniruddha. In this way He remains near His
devotees to accept their service.
PURPORT
In this connection, Visvanatha CakravarU Thakura informs us that the
demigods worship the Supreme Lord in His various Deity forms (arcii
vigraha) because except in the spiritual world, the Supreme Personality
of Godhead cannot be directly worshiped in person. In the material
world, the Lord is always worshiped as the arcii-vigraha, or Deity in the
temple. There is no difference between the arcii-vigraha and the original
person, and therefore those who are engaged in worshiping the Deity in
the temple in full opulence, even on this planet, should be understood to
be directly in touch with the Supreme Personality of Godhead without a
doubt. As enjoined in the siistras, arcye v��u silii-dhir gurU$U nara
mati/:l: "No one should treat the Deity in the temple as stone or metaL
nor should one think that the spiritual master is an ordinary human
being." One should strictly follow this sastric injunction and worship the
Deity, the Supreme Personality of Godhead, without offenses. The
spiritual master is the direct representative of the Lord, and no one
should consider him an ordinary human being. By avoiding offenses
against the Deity and the spiritual master, one can advance in spiritual
life, or Kr��a consciousness.
In this regard, the following quotation appears in the Laghu
bhagavatamrta:
padme tu parama-vyomna�
pilrvadye dik-cat�!aye
vasudeviidayo vyuha.S
catvara� kathita� kramat
tatha piida-vibhutau ca
nivasanti kramadi me
jaliivrti-stha-vaiku�tha
sthita vedavati-pure
satyordhve vai$�ve loke

nityakhye dvaraka-pure
suddhodad uttare sveta
dvipe cairavati-pure
�irambudhi-sthitante
krcx)a-paryarika-dhamani
satvatiye kvacit tantre
nava vyuha� prakirtita�
catvaro vasudevadya
naraya�-nrsimhakau
hayagrivo maha-krcx;lo
brahma ceti navodita�
tatra brahma tu vijneya�
purvokta-vidhaya hari�
"In the Padma Purar:w- it is said that in the spiritual world the Lord per
sonally expands in all directions and is worshiped as Vasudeva, Sankar
f?aga, Pradyumna and Aniruddha. The same God is represented by the
Deity in this material world, which is only one quarter of His creation.
Vasudeva, Sankarf?aga, Pradyumna and Aniruddha are also present in
the four directions of this material world. There is a Vaikugthaloka
covered with water in this material world, and on that planet is a place
called Vedavati, where Vasudeva is located. Another planet known as
Vif?guloka is situated above Satyaloka, and there Sankarf?aQa is present.
Similarly, in Dvaraka-purl, Pradyumna is the predominator. On the is
land known as Svetadvlpa, there is an ocean of milk, and in the midst of
that ocean is a place called Airavati-pura, where Aniruddha lies on
Ananta. In some of the satvata-tantras, there is a description of the nine
var$as and the predominating Deity worshiped in each: (l) Vasudeva,
(2) Sarikarf?al).a, (3) Pradyumna, (4) Aniruddha, (5) Narayaga,
(6) Nrsirhha, (7) Hayagrlva, (8) Mahavaraha, and (9) Brahma." The
Lord Brahma mentioned in this connection is the Supreme Personality of
Godhead. When there is no fit human being to empower as Lord Brahma,
the Lord Himself takes the position of Lord Brahma. Tatra brahmii tu
vijneya/:t purvokta-vidhaya hari/:t. That Brahma mentioned here is Hari
Himself.
TEXT 15
�rre Q �cn'l �cr �� ?t ��mt �ftf

�1: �� ((�: .hU'4(ij�q�f'l II�'-\ ll
iliivrte tu bhagavan bhava eka eva pumiin na hy anyas tatraparo

nirviSati bhavanya/:t sapa-nimitta-jno yat-pravek$yata/:t stri-bhavas tat
pa§cad vak$yami.
ilavrte-in the tract of land known as Ilavrta-varf?a; tu-but;

bhagavan-the most powerful; bhava/:t-Lord Siva; eka-only: eva
certainly; pumiin-male person; na-not; hi-certainly; anya/:t-any
other; tatra-there; apara/:t-besides; nirviSati-enters; bhavanya/:t
sapa-nimitta-jna/:t-who knows the cause of the curse by Bhavanl. the
wife of Lord Siva; yat-pravek§yata/:t-of one who forcibly enters that

tract of land; stri-bhava/:t-transformation into a female; tat-that;
pa.Scat-later; vak§yami-1 shall explain.
TRANSLATION
Sukadeva Gosviimi said: In the tract of land known as Ilavrta
v�a, the only male person is Lord Siva, the most powerful
demigod. Goddess Durga, the wife of Lord Siva, does not like any
man to enter that land. If any foolish man dares to do so, she im
mediately turns him into a woman. I shall explain this later [in the
Ninth Canto of Srimad-Bhagavatam].
TEXT 16
¥f.O;ft;{N: �1•1011�«�� ffii'Ot{l{l;ft ��\!t��

� ij'(1{df �Ri �'41<:4\Wi : q-iut�ijl'il<:��itur
ij'��ijif� � \Jq�ffl I I �G. I I
bhavani-nathai/:t stri-gar:uJ,rbuda-sahasrair avarudhyamano blwgavata5
catur-murter maha-purU$asya turiyarit tamasirit murtirit prakrtim
atmana/:t sa�ikar$ar:w--saritjnam atma-samadhi-ruper:w sannidhapyaitad
abhigrr:w-n bhava upadhavati.
bhavani-nathai/:t-by the company of Bhaviinl; stri-ga�a-of

females; arbuda;-sahasrai/:t-by ten billion; avarudhyamana/:t-a!ways
being served; blwgavata/:t catu/:t murte/:t-the Supreme Personality of
-
Godhead, who is expanded in four; maha-purU$asya-of the Supreme

Person; turiyam-the fourth expansion; tamasim-related to the mode
of ignorance; murtim-the form; prakrtim-as the source; atmana/:t
of himself (Lord Siva); sarikar$ar:w--saritjnam-known as Sankar�?af,la;
atma-samadhi-ruper:w--by meditating upon Him in trance; san
nidhapya-bringing Him near; etat-this; abhigrr:w-n-cleariy chant
ing; bhava/:t-Lord Siva; upadhavati-worships.
TRANSLATION
In Ilavrta-var�a, Lord Siva is always encircled by ten billion
maidservants of goddess Durga, who minister to him. The quadru-
pie expansion of the Supreme Lord is composed of Vasudeva, Pra

dyumna, Aniruddha and Sailkar�aJ}.a. Sailk�aJ}.a, the fourth ex
pansion, is certainly transcendental, but because his activities of
destruction in the material world are in the mode of ignorance, He
is known as tiimasi, the Lord's form in the mode of ignorance.
Lord Siva knows that Sailkar�lll}.a is the original cause of his own
existence, and thus he always meditates upon Him in trance by
chanting the following mantra.
PURPORT
Sometimes we see a picture of Lord Siva engaged in meditation. This
S
verse explains that Lord iva is always meditating upon Lord Sailkarf?a�a
S
in trance. Lord iva is in charge of the destruction of the material world.
Lord Brahma creates the material world, Lord Vi��u maintains it, and
Lord Siva destroys it. Because destruction is in the mode of ignorance,
Lord Siva and his worshipable Deity, Sailkar�a�a, are technically called
tamasi. Lord Siva is the incarnation of tarrw-gu7J-a. Since both Lord Siva
and Sailkarf?a�a are always enlightened and situated in the transcenden
tal position, they have nothing to do with the modes of material nature
goodness, passion and ignorance-but because their activities involve
them with the mode of ignorance, they are sometimes called tamasi.
TEXT 17
�'tq1JCf�"1
3:P ;pft � if�T� �gUJ(ti�l'ilt�l;r.=ijT�JO�

� � ll�\911
sri-bhagavan uvaca
om namo bhagavate mahii-pur�aya sarva-gu7J,a-sankhyanay
anantayavyaktaya nama iti.
sri-bhagavan uvaca-the most powerful Lord Siva says; om narrw

bhagavate-0 Supreme Personality of Godhead, I offer my respectful
obeisances unto You; maha-pur�aya - who are the Supreme Person:
sarva-gu7J,a-sarikhyanaya-the reservoir of all transcendental qualities:
anantaya-the unlimited; avyaktaya-not manifested within the

material world; nama�-my respectful obeisances; iti-thus.
TRANSLATION
The most powerful Lord Siva says: 0 Supreme Personality of
Godhead, I offer my· respectful obeisances unto You in Your
expansion as Lord Sankar�a1.1a. You are the reservoir of all tran
scendental qualities. Although You are unlimited, You remain un
manifest to the nondevotees.
TEXT 18
•
��ltHQTq'l�q�
�� q� �lltUfl{ I
�� mftrn�
�� ffi �qmqllt�q__ II� �II
bhaje bhajanyara1J£L-pada-parikajam
bhagasya krtsnasya param paraya1J£Lm
bhakte$v alam bhavita-bhuta-bhavanam
bhavapaham tva bhava-bhavam iSvaram
bhaje-1 worship; bhajanya-0 worshipable Lord; araTJ£L-pada

parikajam-whose lotus feet protect His devotees from all fearful situa
tions; bhagasya-of opulences; krtsnasya-of all different varieties
(wealth, fame, strength, knowledge, beauty and renunciation); param
the best; parayaTJ£Lm-the ultimate shelter; bhakte$u-to the devotees;
a/am-beyond value; bhavita-bhuta-bhavanam-who manifests His
different forms for the satisfaction of His devotees; bhava-apaham
who stops the devotees' repetition of birth and death; tva-unto You;
bhava-bhavam-who is the origin of the material creation; iSvaram
the Supreme Personality of Godhead.
TRANSLATION
0 my Lord, You are the only worshipahle person, for You are
the Supreme Personality of Godhead, the reservoir of all
opulences. Your secure lotus feet are the only source of protection
for all Your devotees, whom You satisfy by manifesting Yourself in
various forms. 0 my Lord, You deliver Your devotees from the
clutches of material existence. Nondevotees, however, remain en
tangled in material existence by Your will. Kindly accept me as
Your eternal servant.

TEXT 19
W� � �gurf�rq�f�rn-
fflft�m � "{f!�ij 1
� � ;fts�Qil�miT
��ij9f�ij�T!J�: IIZ�II
na yasya miiya-gur:w--citta-vrttibhir
nirik$ato hy a�v api dr$!ir ajyate
iSe yathii no 'jita-manyu-ramhasiim
kas tam na manyeta jigi§ur iitmana�
na-never; yasya-whose; maya-of the illusory energy; gur:w--in

the qualities; citta-of the heart; vrttibhi�-by the activities (thinking.
feeling and willing); nirik$ata�-of Him who is glancing; hi-certainly:
a�u-slightly; api-even; dr�#�-vision; ajyate-is affected; iSe-for
the purpose of regulating; yathii-as; na�-of us; ajita-who have not
conquered; manyu-of anger; ramhasam-the force; ka�-who;
tam-unto Him (the Supreme Lord); na-not; manyeta-would wor
ship; jigi§u�-aspiring to conquer; iitmana�-the senses.
TRANSLATION
We cannot control the force of our anger. Therefore when we
look at material things, we cannot avoid feeling attraction or
repulsidn for them. But the Supreme Lord is never affected in this
way. Although He glances over the material world for the purpose
of creating, maintaining and destroying it, He is not affected, even
to the slightest degree. Therefore, one who desires to conquer the
force of the senses must take shelter of the lotus feet of the Lord.
Then he will be victorious.
PURPORT
The Supreme Personality of Godhead is always equipped with incon
ceivable potencies. Although creation takes place by His glancing over
the material energy, He is not affected by the modes of material nature.
Because of His eternally transcendental position, when the Supreme Per
sonality of Godhead appears in this material world, the modes of material
nature cannot affect Him. Therefore the Supreme Lord is called Tran
scendence, and anyone who wants to be secure from the influence of the
modes of material nature must take shelter of Him.
TEXT 20
�""""'"'
�: Sffij�IIQ
31(11!(�1( ...+.::
,.....
�l��
$it� ��";flij�mit��: I
� ;ntf.f�tsilll �� l
��q1�: ��:II� oil
asa d-drso yab, pra ti bha ti mayaya
lcyibev a madhv-asava-tamra-locanab,
na naga-vadhvo 'rhar:w f.Sire hriya
yat-padayob, spa r sa na-d ha r�itendriya b,
asat-drsab,-for a person with polluted vision; yab,-who; pra

tibhati-appears; mayaya-the influence of maya; k$ibab,-one who is
inebriated or angry; iva-like; madhu-by honey; asava-and liquor;
t a mra loc anab,-having eyes reddish like copper; na-not; niiga
-
vadhvab,-the wives of the serpent demon; arhar:z,e-in worshiping;

f.Sire-were unable to proceed; hriya-because of bashfulness; yat
padayob,-of whose lotus feet; sparsana-by the touching; dhar�ita
agitated; indriya b,-whose senses.
TRANSLATION
For persons with impure vision, the Supreme Lord's eyes appear
like those of someone who indiscriminately drinks intoxicating
beverages. Thus bewildered, such unintelligent persons become
angry at the Supreme Lord, and due to their angry mood the Lord
Himself appears angry and very fearful. However, this is an illu

sion. When the wives of the serpent demon were agitated by the
touch of the Lord's lotus feet, due to shyness they could proceed
no further in their worship of Him. Yet the Lord remained unagi
tated by their touch, for He is equipoised in all circumstances.
Therefore who will not worship the Supreme Personality of
Godhead?
PURPORT
Anyone who remains unagitated, even in the presence of cause for
agitation, is called dhira, or equipoised. The Supreme Personality of
Godhead, being always in a transcendental position, is never agitated by
anything. Therefore someone who wants to become dhira must take
shelter of the lotus feet of the Lord. In Bhagavad-gitii (2.13) Kr�1.1a says,
dhiras tatra na muhyati: a person who is equipoised in all circumstances
is never bewildered. Prahlada Maharaja is a perfect example of a dhira.
When the fierce form of N:rsirhhadeva appeared in order to kill
Hira1.1yakasipu, Prahlada was unagitated. He remained calm and quiet,
whereas others, including even Lord Brahma, were frightened by the
features of the Lord.
TEXT 21
�� f��
f,r�T;i �q;r;ij�: I
WI � �fqer llif:qfi-m
t'
�� 11��11
•
��
yam iihur asya sthiti-janma-samyamam
tribhir vihinam yam anantam r$aya/:t
na veda siddhiirtham iva kvacit sthitam
bhu-mar:uf,alam murdha-sahasra-dhiimasu
yam - whom ; iihu/:t-they said; asya-of the material world: sthiti

the maintenance; janma-creati on ; samyamam- annihilation:
tribhi/:t-these three; vihinam-without; yam-which ; anantam-
unlimited; r�aya�-al1 the great sages; na-not; veda-feels; siddha

artham-a mustard seed; iva-like; kvacit-where; sthitam-situated;
bhu-ma�lam-the universe; murdha-sahasra-dhamasu-on the
hundreds and thousands of hoods of the Lord.
TRANSLATION
Lord Siva continued: All the great sages accept the Lord as the
source of creation, maintenance and destruction, although He ac
tually has nothing to do with these activities. Therefore the Lord is
called unlimited. Although the Lord in His incarnation as Se�a
holds all the universes on His hoods, each universe feels no
heavier than a mustard seed to Him. Therefore, what person desir
ing perfection will not worship the Lord?
PURPORT
The incarnation of the Supreme Personality of Godhead known as Se�a
or Ananta has unlimited strength, fame, wealth, knowledge, beauty and
renunciation. As described in this verse, Ananta's strength is so great
that the innumerable uni\'erses rest on His hoods. He has the bodily
features of a snake with thousands of hoods, and since His strength is
unlimited, all the universes resting on His hoods feel no heavier than
mustard seeds. We can just imagine how insignificant a mustard seed is
on the hood of a serpent. In this connection, the reader is referred to Sri
Caitanya-caritamrta, Adi-lilii, Chapter Five, verses 117-125. There it is
stated that Lord Vi�r:tu's incarnation as the serpentine Ananta Se�a Naga
supports all the universes on His hoods. By our calculation, a universe
may be very, very heavy, but because the Lord is ananta (unlimited), He
feels the weight to be no heavier than a mustard seed.
TEXTS 22-23
�q 3Tmlt !}01�� if

Ff�� l{fl��: �� I
�� m�n ��1
�� . <JI+t«+t_.�
q�m.� � f; � 11��11
�'"' .
�ij q� � ij&t�:
�
fmt: �T�i.'l�P'f<tt: I
�� T��n
�lll � �<:>a��R� II�� II
yasyadya asid gu1J(L-vigraho mahan
vijiiiina-dh�r:tyo bhagavan aja/:1- kila
yat-sambhavo 'ham tri-vrta sva-tejasa
vaikarikam tamasam aindriyarh srje
ete vayarh yasya va.Se mahatmana/:1-

sthita/:1- sakunta iva siltra-yantrita/:1-
mahan aham vaikrta-tamasendriya/:1-
srjama sarve yad-anugrahad idam
yasya-from whom; adya/:1- -the beginning; asit-there was; gufUL

vigraha/:1- - the incarnation of the material qualities; mahan-the total
material energy; vijiiiina-of full knowledge; dh �r:tya/:1--the reservoir;
bhagavan-the most powerful; aja/:1--Lord Brahmii; kila-certainly:
yat-from whom; sambhava/:1--born; aham-1; tri-vrta -having three
varieties according to the three modes of nature; sva-tejasa-by my
material strength; vaikarikam-all the demigods; tamasam-material
elements; aindriyam-the senses; srje-1 create; ete-all of these:
vayam -we; yasya -of whom; vaSe-under the control: maha-at
mana/:1--great personalities; sthita/:1--situated ; sakunta/:1- -v ul tures:
iva-like; siltra-yantrita/:1--bound by rope; mahan-the mahat-tattva;
aham-1; vaikrta-the demigods; tamasa-the five material elements:
indriya/:1- -senses ; srja ma/:1- -we create; sarve-all of us; yat-of whom:
anugrahat-by the mercy; idam-this material world.
TRANSLATION
From that Supreme Personality of Godhead appears Lord
Brahma, whose body is made from the total material energy, the
reservoir of intelligence predominated by the passionate mode
of material nature. From Lord Brahma, I myself am born as a
150 Sri mad-Bhiigavatam [Canto 5, Ch. 17
representation of false ego known as Rudra. By my own power I

create all the other demigods, the five elements and the senses.
Therefore, I worship the Supreme Personality of Godhead, who is
greater than any of us and under whose control are situated all the
demigods, material elements and senses, and even Lord Brahma
and I myself, like birds hound by a rope. Only by the Lord's grace
can we create, maintain and annihilate the material world.
Therefore I offer my respectful obeisances unto the Supreme
Being.
PURPORT
A summary of creation is given in this verse. From Sankar�a�a, Mahii
Vi��u expands, and from Mahii-Vi�Qu, Garbhodakasiiyi Vi��u expands.
Lord Brahmii, who was born of Garbhodakasiiyi Vi��u, fathers Lord
Siva, from whom all the other demigods gradually evolve. Lord Brahmii,
Lord Siva and Lord Vi�l).U are incarnations of the different material
qualities. Lord Vi��u is actually above all material qualities, but He ac
cepts control of sattva-gur:w (the mode of goodness) to maintain the
universe. Lord Brahmii is born from the mahat-tattva. Brahmii creates
the entire universe, Lord Vi��u maintains it, and Lord Siva annihilates
it. The Supreme Personality of Godhead controls all the most important
demigods-especially Lord Brahmii and Lord Siva-exactly as the owner
of a bird controls it by binding it with a rope. Sometimes vultures are
controlled in this way.
TEXT 24
��fflm �fq �aff

"" c:' """
gol(1"1'ilf��r:
• •
ilRT �;n� I
;r � f�ultil•l'i�Hn
�a � P4ettl�tt� ��
yan-nirmitiirh karhy api karma-parvar:tirh

miiyiirh jano 'yam gur:w-sarga-mohita}:t
na veda nistarar:w-yogam aiijasii
tasmai na mas te vilayodayiitmane
yat -by whom; nirmitdm-created; karhi api-at any time; karma

parva�im-which ties the knots of fruitive activity; maya m-the il
lusory energy; jana�-a person; ayam-this; gu�-sarga-rrwhita�
bewildered by the three modes of material nature; na-not; veda
knows; nis ta ra � yogam-the process of getting out of material en
-
tanglement; aiijasa-soon; tasmai-unto Him ( the Supreme ) ; nama�

respectful obeisances; te-unto You; vilaya-udaya-Q.tmane-in whom
everything is annihilated and from whom everything is again
manifested.
TRANSLATION
The illusory energy of the Supreme Personality of Godhead
binds all of us conditioned souls to this material world. Therefore,
without being favored by Him, persons like us cannot understand
how to get out of that illusory energy. Let me offer my respectful
obeisances unto the Lord, who is the cause of creation and
annihilation.
PURPORT
Kr�l).a clearly states in Bhagavad-gitd (7 .14):
daivi hy e$d gu�-mayi

mama maya duratyaya
mam eva ye prapadyante
mayam etdrh taranti te
"This divine energy of Mine, consisting of the three modes of material

nature, is difficult to overcome. But those who have surrendered unto Me
can easily cross beyond it." All conditioned souls working within the il
lusory energy of the Lord consider the body to be the selL and thus they
continuously wander throughout the universe, taking birth in different
species of life and creating more and more problems. Sometimes they
become disgusted with the problems and seek out a process by which
they can get out of this entanglement. Unfortunately. such so-called
research workers are unaware of the Supreme Personality of Godhead
and His illusory energy, and thus all of them work only in darkness.
never finding a way out. So-called scientists and advanced research
scholars are ludicrously trying to find the cause of life. They take no
notice of the fact that life is already being produced. What will be their
credit if they :find out the chemical composition of life? All their chemi
cals are nothing but different transformations of the :five elements
earth, water, :fire, air and ether. As stated in Bhagavad-gita (2.20), the
living entity is never created (na jayate mriyate vii kadacin). There are
:five gross material elements and three minor material elements (mind,
intelligence and ego), and there are eternal living entities. The living en
tity desires a certain type of body, and by the order of the Supreme Per
sonality of Godhead, that body is created from material nature, which is
nothing but a kind of machine handled by the Supreme Lord. The Lord
gives the living entity a particular type of mechanical body, and the liv
ing entity must work with it according to the law of fruitive activities.
Fruitive activities are described in this verse: karma-parvanim mayam.
The living entity is seated on a machine (the body), and according to the
order of the Supreme Lord, he operates the machine. This is the secret of
transmigration of the soul from one body to another. The living entity
thus becomes entangled in fruitive activities in this material world. As
confirmed in Bhagavad-gita (15.7), mana� §�!hanindriya�i prakrti
sthani kar§ati: the living entity is struggling very hard against the six
senses, which include the mind.
In all the activities of creation and annihilation, the living entity is en
tangled in fruitive activities, which are executed by the illusory energy,
maya. He is exactly like a computer handled by the Supreme Personality
of Godhead. The so-called scientists say that nature acts independently,
but they cannot explain what nature is. Nature is nothing but a machine
operated by the Supreme Personality of Godhead. When one understands
the operator, his problems of life are solved. As ICr�Q.a says in Bhagavad
gitii (7.19):
bahunam janmaruim ante

jiiiinavan mam prapadyate
viisudeva� sarvam iti
sa mahatma sudurlabha�
"After many births and deaths, he who is actually in knowledge surren

ders unto Me, knowing Me to be the cause of all causes and all that is.
Such a great soul is very rare." A sane man, therefore, surrenders to the
Supreme Personality of Godhead and thus gets out of the clutches of the
illusory energy, maya.
Thus end the Bhaktivedanta purports of the Fifth Canto, Seventeenth

Chapter of the Srimad-Bhagavatam, entitled "The Descent of the River
Ganges."
CHAPTER EIGHTEEN
The Prayers Offered to the Lord

by the Residents of Jambiidvipa
In this chapter Sukadeva Gosvami describes the different var$as of Jam

budvipa and the incarnation of the Supreme Lord worshiped in each. The
predominating ruler of Bhadrasva-var�a is Bhadrasrava. He and his
many servants always worship the incarnation known as Lord Hayagriva.
At the end of each kalpa, when the demon Ajiiana steals the Vedic
knowledge, Lord Hayagriva appears and preserves it. Then He delivers it
to Lord Brahma. In the land known as Hari-var�a, the exalted devotee
Prahlada Maharaja worships Lord N:rsirilhadeva. (The appearance of
Lord N:rsirilhadeva is described in the Seventh Canto of Srimad
Bhagavatam.) Following in the footsteps of Prahlada Maharaja, the in
habi�ants of Hari-var�a always worship Lord N:rsirilhadeva to receive
from Him the benediction of being engaged in His loving service. In the
tract of land known as Ketumala-var�a, the Supreme Personality of
Godhead (Lord H:r�lkesa) appears in the form of Cupid. The goddess of
fortune and the demigods living there engage in His service day and
night. Manifesting Himself in sixteen parts, Lord H:r�ikesa is the source
of all encouragement, strength and influence. The conditioned living en
tity has the defect of being always fearful, but simply by the mercy of the
Supreme Personality of Godhead, he can rid himself of this defect of
material life. Therefore the Lord alone can be addressed as master. In the
tract of land known as Ramyaka-var�a, Manu and all the inhabitants
worship Matsyadeva to this very day. Matsyadeva, whose form is pure
goodness, is the ruler and maintainer of the whole universe, and as such
He is the director of all the demigods, headed by King Indra. In HiraQ
maya-var�a Lord V i�Qu has assumed the form of a tortoise (Kurma
miirti) and is worshiped there by Aryama, along with all the other resi
dents. Similarly, in the tract of land known as Uttarakuru-var�a, Lord
Sri Hari has assumed the form of a boar, and in that form He accepts ser
vice from all the inhabitants living there.
155
All the information in this chapter can be fully realized by one who as
sociates with devotees of the Lord. Therefore in the sastras it is recom
mended that one associate with devotees. This is better than residing on
the banks of the Ganges. In the hearts of pure devotees reside all good
sentiments as well as all the superior qualities of the demigods. In the
hearts of nondevotees, however, there cannot be any good qualities, for
such people are simply enchanted by the external, illusory energy of the
Lord. Following in the footsteps of devotees, one should know that the
Supreme Personality of Godhead is the only worshipable Deity. Everyone
should accept this proposal and worship the Lord. As stated in
Bhagavad-gita (15.15), vedaiS ca sarvair aham eva vedya/:t: the purpose
of studying all Vedic literature is to worship the Supreme Personality of
Godhead, Kn;l).a. If after studying all the Vedic literature, one does not
awaken his dormant love for the Supreme Lord, it is to be understood
that he has labored for nothing. He has simply wasted his time. Lacking
attachment for the Supreme Personality of Godhead, he remains attached
to family life in this material world. Thus the lesson of this chapter is
that one should get out of family life and completely take shelter of the
lotus feet of the Lord.
TEXT 1
�TtJ<n \i<iT"l
��ij(ffi{��q'((�! �tf( ��
� :q' ��tO ;m{
� en�� fir:rt� �;ff ��mtfllm� �OJ
ij+(lN'll �fot�l��IIf'=(( ��f;:(f II � II
sri-suka uvaca
tatha ca bhadra§ravii nama dharma-sutas tat-kula-pataya/:t pur�ii
bhadrasva-var$e siik$iid bhagavato viisudevasya priyiirh tanurh
dharmamayirh haya5ir$iibhidhanam paramer:ta samiidhina
sannidhapyedam abhigrr:tanta upadhavanti.
sri-suka/:t uviica-Sukadev a Gosvami said; tatha ca-similarly (just as

Lord Siva worships Sarikar�al).a in Ilavrta-var�a); bhadr:a-sravii
Bhadrasrava; nama-known as; dharma-suta/:t-the son of Dhar-
Text2) The Residents of Jamhudvip a Offer Prayers 157
maraja; tat-of him; kula-patayab,-the chiefs of the dynasty;

pur�ab,-all the residents; bhadniSva-var$e-in the land known as
Bhadrasva-var�a; sdk$at-directly; bhagavatab,-of the Supreme Per
sonality of Godhead; vasudevasya-of Lord Vasudeva; priyam tanum
very dear form; dharma-mayim-the director of all religious principles;
haya5ir$a-abhidhiinam-the Lord's incarnation named Hayasi:r�a (also
called Hayagri:va); paramer:ta samadhina-with the highest form of
trance; sannidhiipya-coming near; idam-this; abhigrr:wntab,-chant
ing; upadhavanti-they worship.
TRANSLATION
Sri Sukadeva Gosvami said: Bhadrasrava, the son of Dharmaraja,
rules the tract of land known as BhadriiSva-var�a. Just as Lord Siva
worships Sailkar�ru:ta in Ilav:rta-var�a, Bhadrasrava, accompanied
by his intimate servants and all the residents of the land, worshi ps
the plenary ex pansion of Vasudeva known as Haya8ir�a. Lord
Haya8ir�a is very dear to the devotees, and He is the director of all
religious princi ples. Fixed in the top most tran�e, Bhadra8rava and
his associates offer their respectful obeisances to the Lord and
chant the following prayers with careful pronunciation.
TEXT2
'q'Ji�ff ��
3P ;y'" ll� ,;rqttrn'lfffi"lwn� ;y'l � II � II
bhadra.Sravasa ucub
om nama bhagavate dharmayatma-viSodhanaya nama iti.
bhadra§ravasab ucub,-the ruler Bhadrasravii and his intimate asso

ciates said; om-0 Lord; namab,-respectful obeisances; bhagavate
unto the Supreme Personality of Godhead; dharmaya-the source of all
religious principles; atma-viSodhanaya-who purifies us of material
contamination; namab,-our obeisances; iti-thus.
TRANSLATION
The ruler Bhadra.Srava and his intimate associates utter the
following p rayer: We offer our res pectful obeisances unto the
Supreme Personality of Godhead, the reservoir of all religious

principles, who cleanses the heart of the conditioned soul in this
material world. Again and again we offer our respectful obeisances
unto Him.
PURPORT
Foolish materialistic persons do not know how they are being con
trolled and punished at every step by the laws of nature. They think they
are very happy in the conditioned state of material life, not knowing the
purpose of repeated birth, death, old age and disease. Therefore in
Bhagavad-gitii (7.15) Lord Kr��a describes such materialistic persons as
mi14has (rascals): na mam dU{>krtino mut;lhiift prapadyante
nariidhamiib,. These mut;lhas do not know that if they want to purify
themselves, they must worship Lord Vasudeva (Kr��a) by performing
penances and austerities. This purification is the aim of human life. This
life is not meant for blind indulgence in sense gratification. In the human
form, the living being must engage himself in Kr��a consciousness to
purify his existence: tapo divyarh putrakii yena sattvarh suddhyet. This
is the instruction of King l_t�abhadeva to His sons. In the human form of
life, one must undergo all kinds of austerities to purify his existence.
Yasmiid brahma-saukhyarh tv anantam. We are all seeking happiness,
but because of our ignorance and foolishness, we cannot know what
unobstructed happiness really is. Unobstructed happiness is called
brahma-saukhya, spiritual happiness. Although we may get some so
called happiness in this material world, that happiness is temporary. The
foolish materialists cannot understand this. Therefore Prahlada
Maharaja points out, maya-sukhaya bharam udvahato vimil4hiin:
merely for temporary materialistic happiness, these rascals are making
huge arrangements, and thus they are baffled life after life.
TEXT3
at� fqf�� lltF[f(�!d

wd �;itsli � �'f'51 ��Rr 1
""lfltf�(t'4rt re.� m�
• � f'«<t f�'Tf�fu II� II
Text 3] The Residents of Jamhiidvipa Offer Prayers 159
aho vicitrarh bhagavad-vice$#tarh

ghnantarh jano 'yam hi mi$an na pa.Syati
dhyayann asad yarhi vikarma seviturh
nirhrtya putrarh pitararh jijivi$ati
aho-alas; vicitram-wonderful; bhagavat-vice$#tam-the pastimes

of the Lord; ghnantam-death; janab-a person; ayam-this; hi-cer
tainly; mi$an-although seeing; na pa§yati-does not see; dhyayan
thinking about; asat-material happiness; yarhi-because ; vikarma
forbidden activities; sevitum-to enjoy; nirhrtya-burning ; putram
sons; pitaram-the father; jijivi$ati-desires a long life.
TRANSLATION
Alas! How wonderful it is that the foolish materialist does not

heed the great danger of impending death! He knows that death
will surely come, yet he is nevertheless callous and neglectful. If
his father dies, he wants to enjoy his father's property, and if his
son dies, he wants to enjoy his son's possessions as well. In either
case, he heedlessly tries to enjoy material happiness with the ac
quired money.
PURPORT
Material happiness means to have good facilities for eating, sleeping,
sexual intercourse and defense. Within this world, the materialistic per
son lives only for these four principles of sense gratification, not caring
for the impending danger of death. After his father's death, a son tries to
inherit his money and use it for sense gratification. Similarly, one whose
son dies tries to enjoy the possessions of his son. Sometimes the father of
a dead son even enjoys his son's widow. Materialistic persons behave in
this way. Thus Sukadeva Gosvami says, "How wonderful are these
pastimes of material happiness transacted by the will of the Supreme
Personality of Godhead!" In other words, materialistic persons want to
commit all kinds of sinful activities, but without the sanction of the
Supreme Personality of Godhead, no one can do anything. Why does the
Supreme Personality of Godhead permit sinful activities? The Supreme
Lord does not want any living being to act sinfully, and He begs him
through his good conscience to refrain from sin. But when someone
insists upon acting sinfully, the Supreme Lord gives him the sanction to
act at his own risk (matta� smrtir jnanam apohanam ca). No one can do
anything without the sanction of the Lord, but He is so kind that when
the conditioned soul persists in doing something, the Lord permits the
individual soul to act at his own risk.
According to Srila Visvanatha Cakravarti Thakura, sons always out
live their fathers in other planetary systems and other lands in this
universe, especially on Svargaloka. However, on this planet earth a son
often dies before his father, and the materialistic father is pleased to en
joy the possessions of his son. Neither the father nor the son can see the
reality-that both of them are awaiting death. When death comes,
however, all their plans for material enjoyment are finished.
TEXT4
�a:f� fcpJ ��;:r: � ��

�Q �� f?Jqf�(J: I
� �� Qtf(� �Ttl�
5M��)sf�q� II� II
vadanti viSvam kavaya� sma na.Svaram
pa.Syanti cadhyatmavido vipa.Scita�
tathiipi muhyanti taviija mayaya
suvismitam krtyam ajam nato 'smi tam
vadanti- they say authoritatively; viSvam-the entire material cre

ation; kavaya�-great learned sages; sma-certainly; na.Svaram
perishable; pa.Syanti-they see in trance; ca-also ; adhyatma-vida�
who have realized spiritual knowledge; vipa.Scita�-very learned
scholars; tathii api-still; muhyanti-become illusioned; tava - your ;
aja-0 unborn one; miiyaya-by the illusory energy; su-vismitam
most wonderful; krtyam-activity; ajam-unto the supreme unborn
one; nata� asmi-l offer my obeisances; tam-unto Him.
TRANSLATION
0 unborn one, learned Vedic scholars who are advanced in
spiritual knowledge certainly know that this material world is
Text 4) The Residents of Jamhiidvipa Offer Prayers 161
perishable, as do other logicians and philosophers. In trance they

realize the factual position of this world, and they preach the truth
as well. Yet even they are sometimes bewildered by Your illusory
energy. This is Your own wonderful pastime. Therefore, I can un
derstand that Your illusory energy is very wonderful, and I offer
my respectful obeisances unto You.
PURPORT
Not only does the illusory energy of the Supreme Personality of
Godhead act on the conditioned soul within this material world, but
sometimes it also acts on the most advanced learned scholars, who fac
tually know the constitutional position of this material world through
realization. As soon as someone thinks, "I am this material body (aharh
mameti) and everything in relationship with this material body is mine,"
he is in illusion (moha). This illusion caused by the material energy acts
especially on the conditioned souls, but it sometimes also acts on liberated
souls as well. A liberated soul is a person who has sufficient knowledge of
this material world and is therefore unattached to the bodily conception
of life. But because of association with the modes of material nature for a
very long time, even liberated souls sometimes become captivated by the
illusory energy due to inattentiveness in the transcendental position.
Therefore Lord Kr��a says in Bhagavad-gitii (7.14), mam eva ye prapa
dyante mayiim etiirh taranti te: "Only those who surrender unto Me can
overcome the influence of the material energy." Therefore no one should
think of himself as a liberated person immune to the influence of maya.
Everyone should very cautiously execute devotional service by rigidly
following regulative principles. Thus he will remain fixed at the lotus
feet of the Lord. Otherwise, a little inattention will create havoc. We
have already seen an example of this in the case of Maharaja Bharata.
Maharaja Bharata was undoubtedly a great devotee, but because he
turned his attention slightly toward a small deer, he had to suffer two
more births, one as a deer and another as the briihmar:w Ja<Ja Bharata.
Afterward he was liberated and went back home, back to Godhead.
The Lord is always prepared to excuse His devotee, but if a devotee
takes advantage of the Lord's leniency and purposefully commits
mistakes again and again, the Lord will certainly punish him by letting
him fall down into the clutches of the illusory energy. In other words.
theoretical knowledge acquired by studying the Vedas is insufficient to

protect one from the clutches of maya. One must strongly adhere to the
lotus feet of the Lord in devotional service. Then one's position is secure.
TEXTS
ft�PJA��Rf;tu� ij
��WT��7.f'Hi�r: I
� wt Rsf �f7.J ��
��fwt o7.fftrf� � �HQ(.f: II � II
viSvodbhava-sthana-nirodha-karma te
hy akartur aftgikrtam apy apavrta/.l
yuktam na citram tvayi karya-karar:te
sarvatmani vyatirikte ca vastuta/.l
viSva-of the whole universe; udbhava-of the creation; sthana-of

the maintenance; nirodha-of the annihilation; karma-these activities;
te-o£ You (0 dear Lord) ; hi-indeed; akartu/.l -aloof ; arigikrtam-stil !
accepted by the Vedic literature; api-although; apavfta/.l-untouched
by all these activities; yuktam-be:fitting; na-not; citram-wonderful;
tvayi-in You; karya-kara�-the original cause of all effects; sarva-at
mani-in all respects; vyatirikte-set apart; ca-also; vastuta!t-the
original substance.
TRANSLATION
0 Lord, although You are completely detached from the cre
ation, maintenance and annihilation of this material world and are
not directly affected by these activities, they are all attributed to
You. We do not wonder at this, for Your inconceivable energies
perfectly qualify You to he the cause of all causes. You are the ac
tive principle in everything, although You are separate from
everything. Thus we can realize that everything is happening
because of Your inconceivable energy.
Text6 ] The Residents of Jamhudvipa Offer Prayers 163
TEXT6
� �rrij qqm f��iijf.f.

�nret�.ft �ij�f?rm:: I
Sl��Ia>�� Sf+r:tF-ffl
�q �q�ijsfqij�f�t;:r �fu II � II
vedan yugante tamasa tiraskrtan
rasatalad yo nr-turaitga-vigraha�
pratyadade vai kavaye 'bhiyacate
tasmai namas te 'vitathehitaya iti
vedan-the four Vedas; yuga-ante-at the end of the millennium;

tamasa-by the demon of ignorance personified; tiraskrtan-stolen
away; rasatalat-from the lowest planetary system (Rasatala); ya�
who (the Supreme Personality of Godhead); nr-turaitga-vigraha�
assuming the form of half-horse, half-man; pratyadade-returned;
vai-indeed; kavaye-to the supreme poet (Lord Brahma); abhiya
cate-when he asked for them; tasmai-unto Him (the form of
Hayagriva); nama�-my respectful obeisances; te-to You;
avitatha-ihitaya-whose resolution never fails; iti-thus.
TRANSLATION
At the end of the millennium, ignorance personified assumed
the form of a demon, stole all the Vedas and took them down to the
planet of Rasatala. The Supreme Lord, however, in His form of
Hayagriva retrieved the Vedas and returned them to Lord Brahma
when he begged for them. I offer my respectful obeisances unto
the Supreme Lord, whose determination never fails.
PURPORT
Although Vedic knowledge is imperishable, within this material world
it is sometimes manifest and sometimes not. When the people of this
material world become too absorbed in ignorance, the Vedic knowledge
disappears. Lord Hayagriva or Lord Matsya, however, always protects
the Vedic knowledge, and in due course of time it is again distributed

through the medium of Lord Brahma. Brahma is the trustworthy repre
sentative of the Supreme Lord. Therefore when he again asked for the
treasure of Vedic knowledge, the Lord fulfilled his desire.
TEXT7
�f�'if =t�Tttr +ifl�1?\U�:ft��ij I �qm_utf��ij��TT��

1 ij�f�d �q "��;:ft "{(+{lfl�t ��'i��ij'Pff
��urot��: SI�TS01.f��wt,'1;:tt"m�� ij�q�q'l�ij
. ....
�� :qT�Uij ll\911
�
hari-var�e capi bhagavan nara-hari-rupel)iiste. tad-rilpa-grahar:w

nimittam uttaratrabhidhasye. tad dayitam rupam maha-pur�a-gur:w
bhajano maha-bhagavato daitya-danava-kula-tirthikarar:w-silii-carita/:t
prahliido 'vyavadhanananya-bhakti-yogena saha tad-var�a-pur�air
upaste idam codaharati.
hari-var�e-in the tract of land known as Harivar�a; ca-also; api

indeed; bhagavan-the Supreme Personality of Godhead; nara-hari
rilper:w-His form of Nrsirhhadeva; aste-is situated; tat-rupa
grahar:w-nimittam-the reason why Lord l<r�f.la (Kesava) assumed the
form of Nrsirhha; uttaratra-in later chapters; abhidhasye-1 shall de
scribe; tat-that; dayitam-mo�t pleasing; rupam-form of the Lord;
maha-pur�a-gurJa-bhajana/:t-Prahlada Maharaja, who is the abode of
all the good qualities of great personalities; maha-bhagavata/:t-the top
most devotee; daitya-danava-kula-tirthi-karar:w-silii-carita/:t-whose
activities and character were so exalted that he delivered all the daityas
(demons) born in his family; prahlada/:t-Maharaja Prahlada;
avyavadhana-ananya-bhakti-yogena-by uninterrupted and unflinch
ing devotional service; saha-with; tat-var�a-pur�ai/:t-the inhabitants
of Hari-var�a; upaste-offers obeisances to and worships; idam-this;
ca-and; udaharati-chants .
TRANSLATION
Sukadeva Gosviimi continued: My dear King, Lord Nrsirhhadeva
resides in the tract of land known as Hari-var�a. In the Seventh
Text 7) The Residents of Jambiidvipa Offer Prayers 165
Canto of Srimad-Bhagavatam, I shall describe to you how Prahlada

Maharaja caused the Lord to assume the form of Nrsimhadeva.
Prahlada Maharaja, the topmost devotee of the Lord, is a reservoir
of all the good qualities of great personalities. His character and
activities have delivered all the fallen members of his demoniac
family. Lord Nrsirilhadeva is very dear to this exalted personality.
Thus Prahlada Maharaja, along with his servants and all the
denizens of Hari-var�a, worships Lord Nrsimhadeva by chanting
the following mantra.
PURPORT
Jayadeva Gosvami's ten prayers worshiping the incarnations of Lord
�!?Q.a (Kesava) contain His name in every stanza. For example, kesava
dhrta-nara-hari-rilpa jaya jagad-iSa hare, kesava dhrta-mina-sarira
jaya jagad-iSa hare, and kesava dhrta-vamana-rilpa jaya jagad-iSa
hare. The word jagad-iSa refers to the proprietor of all the universes. His
original form is the two-handed form of Lord �!?Q.a, standing with a
flute in His hands and engaged in tending the cows. As stated in
·
Brahma-samhita:
cintama7_1,i-prakara-sadmasu kalpa-vrk$a
lak$avrte�u surabhir abhipalayantam
lak$mi-sahasra-sata-sambhrama-sevyamanam
govindam adi-pur�am tam aham bhajami
"I worship Govinda, the primeval Lord, the first progenitor, who is tend
ing the cows, yielding all desires, in abodes built with spiritual gems and
surrounded by millions of purpose trees. He is always served with great
reverence and affection by hundreds and thousands of goddesses of for
tune." From this verse we learn that Govinda, or Kr!?Q.a, is the adi
pur�a (the original person). The Lord has innumerable incarnations,
exactly like the innumerable waves of a flowing river, but the original
form is Kr!?Q.a, or Kesava.
Sukadeva Gosvami refers to N.rsimhadeva because of Prahlada
Maharaja. Prahlada Maharaja was put into great distress by his powerful
father, the demon HiraQ.yakasipu. Apparently helpless before him,
Prahlada Maharaja called on the Lord, who immediately assumed the
gigantic form of N:rsirhhadeva, half-lion and half-man, to kill the gigan

tic demon. Although K:r�1,1a is the original person, one without a second,
He assumes different forms just to satisfy His devotees or to execute a
specific purpose. Therefore Jayadeva Gosvami always repeats the name
of Kesava, the original Personality of Godhead, in his prayers describing
the Lord's different incarnations for different purposes.
om namo bhagavate narasimhaya namas tejas-tejase avir-avirbhava

vajra-nakha vajra-da�!ra karrnii.S ayan randhaya randhaya tamo grasa
grasa om svaha. abhayam abhayam atmani bhuyi§!ha om /cyraum.
om-0 Lord; nama�-my respectful obeisances; bhagavate-unto

the Supreme Personality of Godhead; nara-simhaya-known as Lord
N:rsirhha; nama�-obeisances; teja�-tejase-the power of all power;
avi�-avirbhava-please be fully manifest; vajra-nakha-0 You who
possess nails like thunderbolts; vajra-da�!ra-0 You who possess teeth
like thunderbolts; karma-asayan-demoniac desires to be happy by
material activities; randhaya randhaya-kindly vanquish; tama�-ig
norance in the material world; grasa-kindly drive away; grasa-kindly
drive away; om-0 my Lord; svaha-respectful oblations; abhayam
fearlessness; abhayam-fea rlessness; a tmani-in my mind;
bhayi§!ha�-may You appear; om-0 Lord; /cyraum-the bija, or seed,
of mantras offering prayers to Lord N:rsirhha.
TRANSLATION
I offer my respectful obeisances unto Lord Nrsirhhadeva, the
source of all power. 0 my Lord who possesses nails and teeth just
like thunderbolts, kindly vanquish our demonlike desires for
fruitive activity in this material world. Please appear in our hearts
and drive away our ignorance so that by Your mercy we may
Text 8] The Residents of Jamhudvipa Offer Prayers 167
become fearless in the struggle for existence in this material

world.
PURPORT
In Srimad-Bhagavatam (4.22.39) Sanat-kumara speaks the following
words to Maharaja Pr�hu:
yat-pada-pmikaja-palaSa-viliisa-bhaktya
karmiiSayam grathitam udgrathayanti santa�
tadvan na rikta-matayo yatayo 'pi ruddha
srotogal)iis tam arar:w-m bhaja vasudevam
"Devotees always engaged in the service of the toes of the Lord's lotus
feet can very easily become free from hard-knotted desires for fruitive
activities. Because this is very difficult, the nondevotees-the jnanis and
yogis-cannot stop the waves of sense gratification, although they try to
do so. Therefore you are advised to engage in the devotional service of
�l?l).a, the son of Vasudeva."
Every living being within this material world has a strong desire to en
joy matter to his fullest satisfaction. For this purpose, the conditioned
soul must accept one body after another, and thus his strongly fixed frui
tive desires continue. One cannot stop the repetition of birth and death
without being completely desireless. Therefore Srila Rupa Gosvami de
scribes pure bhakti (devotional service) as follows:
anyabhiki$ita-sunyam
jiiana-karmady-anavrtam
anukulyena kmuinu
silanam bhaktir uttamil

�l?l).a favorably and without desire for material profit or gain through
tional service." Unless one is completely freed of all material desires,
which are caused by the dense darkness of ignorance, one cannot fully
engage in the devotional service of the Lord. Therefore we should always
offer our prayers to Lord Nrsirhhadeva, who killed Hiral).yakasipu, the
personification of material desire. Hirar:tya means "gold," and kaSipu

means "a soft cushion or bed." Materialistic persons always desire to
make the body comfortable, and for this they require huge amounts of
gold. Thus Hiral}yakasipu was the perfect representative of materialistic
life. He was therefore the cause of great disturbance to the topmost devo
tee, Prahlada Maharaja, until Lord N:rsirhhadeva killed him. Any devotee
aspiring to be free of material desires should offer his respectful prayers
to N:rsirhhadeva as Prahlada Maharaja did in this verse.
TEXT9
��R��:�
Qflt4'"d � fu� f'Pit f�l
""� �� '*llG:it�
atm� ;it ��II �II
svasty astu viSvasya khala/:t pras'idatam
dhyayantu bhutani sivam mitho dhiya
mana§ ca bhadram bhajatad adho�aje
avesyatiim no matir apy ahaituk'i
svasti-auspiciousness; astu-let there be; viSvasya-of the entire

universe; khala/:t-the envious (almost everyone); pras'idatiim-let
them be pacified; dhyayantu-let them consider; bhutiini-all the liv
ing entities; sivam-auspiciousness; mitha/:t-mutuai; dhiya-by their
intelligence; mana/:t-the mind; ca-and; bhadram-calmness; bha
jatiit-Iet it experience; adho�aje-in the Supreme Personality of
Godhead, who is beyond the perception of mind, intelligence and senses;
iivesyatiim-let it be absorbed; na/:t-our; mati/:t-intelligence; api
indeed; ahaituk'i-without any motive.
TRANSLATION
May there be good fortune throughout the universe, and may all
envious persons be pacified. May all living entities become calm by
practicing bhakti-yoga, for by accepting devotional service they
will think of each other's welfare. Therefore let us all engage in
the service of the supreme transcendence, Lord Sri �l?J)a, and al
ways remain absorbed in thought of Him.
PURPORT
The following verse describes a Vai�l).ava:
vaiicha-kalpa-tarubhya5 ca
krpii-sindhubhya eva ca
patitanarh piivanebhyo
va�r:w-vebhyo namo nama/:£
Just like a desire tree, a Vai�l).ava can fulfill all the desires of anyone who
takes shelter of his lotus feet. Prahlada Maharaja is a typical Vai�l).ava.
He prays not for himself, but for all living entities-the gentle, the en
vious and. the mischievous. He always thought of the welfare of
mischievous persons like his father, Hiral).yakasipu. Prahlada Maharaja
did not ask for anything for himself; rather, he prayed for the Lord to
excuse his demoniac father. This is the attitude of a Vai�l).ava, who al
ways thinks of the welfare of the entire universe.
Srimad-Bhagavatam and bhagavata-dharma are meant for persons
who are completely free of envy (parama-nirmatsariiTJiim). Therefore
Prahlada Maharaja prays in this verse, khala/:1, prasidatiim: "May all the
envious persons be pacified." The material world is full of envious per
sons, but if one frees himself of envy, he becomes liberal in his social
dealings and can think of others' welfare. Anyone who takes up Kr�l).a
consciousness and engages himself completely in the service of the Lord
cleanses his mind of all envy (mana5 ca bhadrarh bhajatiid adholcyaje).
Therefore we should pray to Lord N:rsirhhadeva to sit in our hearts. We
should pray, bahir nrsimho hrdaye nrsimha/:1,: "Let Lord N:rsirhhadeva
sit in the core of my heart, killing all my bad propensities. Let my mind
become clean so that I may peacefully worship the Lord and bring peace
to the entire world."
Srila Visvanatha Cakravarti Thakura has given us a very fine purport
in this regard. Whenever one offers a prayer to the Supreme Personality
of Godhead, one always requests some benediction from Him. Even pure
(n�kiima) devotees pray for some benediction, as instructed by Lord Sri
Caitanya Mahaprabhu in His Si/cyl4!aka:
ayi nanda-tanuja kirikaram

patitam miim vi§ame bhaviimbudhau
krpayii tava piida-parikaja
sthiti-dhuli-sadrsam vicintaya
''0 son of Maharaja Nanda [K��Qa], I am Your eternal servitor, yet some
how or other I have fallen into the ocean of birth and death. Please pick
Me up from the ocean of death and place Me as one of the atoms at Your
lotus feet." In another prayer Lord Caitanya says, mama janmani jan
maniSvare bhavatiid bhaktir ahaituki tvayi: "Life after life, kindly let
Me have unalloyed love and devotion at Your Lordship's lotus feet."
When Prahlada Maharaja chants om namo bhagavate narasimhiiya, he
prays for a benediction from the Lord, but because he is also an exalted
Vai�Qava, he wants nothing for his personal sense gratification. The first
desire expressed in his prayer is svasty astu viSvasya: "Let there be good
fortune throughout the entire universe." Prahlada Maharaja thus re
quested the Lord to be merciful to everyone, including his father, a most
envious person. According to Cat:takya PaQQ.ita, there are two kinds of
envious living entities: one is a snake, and the other is the man like
HiraQyakasipu, who is by nature envious of everyone, even of his father
or son. HiraQyakasipu was envious of his little son Prahlada, but
Prahlada Maharaja asked a benediction for the benefit of his father.
HiraQyakasipu was very envious of devotees, but Prahlada wished that
his father and other demons like �im would give up their envious nature
by the grace of the Lord and stop harassing the devotees (khala/:t
prasidatiim). The difficulty is that the khala (envious living entity) is
rarely pacified. One kind of khala, the snake, can be pacified simply by
mantras or by the action of a particular herb (mantraU$adhi-va5a/:t sar
pa/:t khalakena niviiryate). An envious person, however, cannot be
pacified by any means. Therefore Prahlada Maharaja prays that all en
vious persons may undergo a change of heart and think of the welfare of
others.
If the K��Qa consciousness movement spreads all over the world, and
if by the grace of K��Qa everyone accepts it, the thinking of envious peo
ple will change. Everyone will think of the welfare of others. Therefore
Prahlada Maharaja prays, sivam mitho dhiya. In material activities,
everyone is envious of others, but in Knt:ta consciousness, no one is en-
vious of anyone else; everyone thinks of the welfare of others. Therefore

Prahlada Maharaja prays that everyone's mind may become gentle by
being fixed at the lotus feet of K:r�Qa
(bhajatiid adhok$aje). As indicated
elsewhere in Srimad-Bhagavatam (sa vai mana� kr$r:w-padiiravin
dayoM and as advised by Lord K:r�Qa in Bhagavad-gitii (18.65), man
mana bhava mad-bhakta�, one should constantly think of the lotus feet
of Lord K:r�Qa. Then one's mind will certainly be cleansed (ceto-dar
par:w-marjanam). Materialists always think of sense gratification, but
Prahlada Maharaja prays that the Lord's mercy will change their minds
and they will stop thinking of sense gratification. If they think of K:r�Qa
always, everything will be all right. Some people argue that if everyone
thought of K:r�Qa in that way, the whole universe would be vacated
because everyone would go back home, back to Godhead. However, Srila
Visvanatha Cakravati: Thakura says that this is impossible because the
living entities are innumerable. If one set of living entities is actually
delivered by the K:r�I).a consciousness movement, another set will fill the
entire universe.
TEXT 10
¥4141W(I(kq��n
«wl � �'i(•l��st�! �: I
�: stiOif�l � 311€41�1i.
�� ijqf'�fit�: II� oil
miigiira-diiratmaja-vitta-bandh�u
sango yadi syiid bhagavat-priye$U na�
ya� prar:w-vrttya parit�!a iitmaviin
siddhyaty aduriin na tathendriya-priya�
mii-not; agara-house; diira-wife; iitma ja-children ; vitta

-
bank balance; bandh�u-among friends and relatives; sanga�-associ

ation or attachment; yadi-if; syat-there must be; bhagavat-priye$u
among persons to whom the Supreme Personality of Godhead is very
dear; na�-of us; ya�-anyone who; prar:w-vrttya-by the bare
necessities of life; parit�{a�-satisfied; iitma-viin-who has controlled
his mind and realized his self; siddhyati-becomes successful; aduriit-
very soon; na-not; tatha-so much; indriya-priya/:t-a person at

tached to sense gratification.
TRANSLATION
My dear Lord, we pray that we may never feel attraction for the
prison of family life, consisting of home, wife, children, friends,
hank balance, relatives and so on. If we do have some attachment,
let it be for devotees, whose only dear friend is �:r;ta. A person
who is actually self-realized and who has controlled his mind is
perfectly satisfied with the bare necessities of life. He does not try
to gratify his senses. Such a person quickly advances in ��:r;ta con
sciousness, whereas others, who are too attached to material
things, find advancement very difficult.
PURPORT
When Sri l(r�Qa Caitanya Mahaprabhu was requested to explain the
duty of a Vai�Qava, a Kr�Qa conscious person, He immediately said, asat
sanga-tyaga, -ei va4ruwa-iiciira. The first business of a Vai�Qava is to
give up the association of persons who are not devotees of Kr�Qa and who
are too attached to material things-wife, children, bank balance and so
on. Prahlada Maharaja also prays to the Personality of Godhead that he
may avoid the association of nondevotees attached to the materialistic
way of life. If he must be attached to someone, he prays to be attached
only to a devotee.
A devotee is not interested in unnecessarily increasing the demands of
the senses for gratification. Of course, as long as one is in this material
world, one must have a material body, and it must be maintained for
executing devotional service. The body can be maintained very easily by
eating kr�T.UL-prasiida. As l(r�Qa says in Bhagavad-gitii (9.26):
patrarh p�parh phalarh toyarh

yo me bhaktyii prayacchati
tad aharh bhakty-upahrtam
a.Sniimi prayatiitmana/:t
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I
will accept it." Why should the menu be unnecessarily increased for the
Text 11] The Residents of Jambudvipa Offer Prayers 173
satisfaction of the tongue? Devotees should eat as simply as possible.

Otherwise, attachment for material things will gradually increase, and
the senses, being very strong, will soon require more and more material
enjoyment. Then the real business of life-to advance in Kr�Qa con
sciousness-will stop.
TEXT 11
�� f;r��
m� Q: 4m�i � +U�� I
��: ��fflSf\ii
� � WI 9�� Ut;a:N¥+4� II��II
yat-sariga-labdham nija-v'irya-vaibhavam
nrtham muhu/:t samsprsatiim hi manasam
haraty ajo 'nta/:t srutibhir gato 'ngajam
ko vai na seveta mukunda-vikramam
yat-of whom (the devotees); sa liga-labdham-achieved by the asso

CiatiOn; nija-v'irya-vaibhavam-whose influence is uncommon;
tirtham-holy places like the Ganges; muhu/:t-repeatedly;
samsprsatiim-of those touching; hi-certainly; manasam-the dirty
things in the mind; harati-vanquishes; aja/:t-the supreme unborn
one; anta/:t-in the core of the heart; srutibhi/:t-by the ears; gata/:t
entered; ariga-jam-dirty things or infections of the body; ka/:t-who;
vai-indeed; na-not; seveta-would serve; mukunda-vikramam-the
glorious activities of Mukunda, the Supreme Personality of Godhead.
TRANSLATION
By associating with persons for whom the Supreme Personality
of Godhead, Mukunda, is the all in all, one can hear of His
powerful activities and soon come to understand them. The ac
tivities of Mukunda are so potent that simply by hearing of them
one immediately associates with the Lord. For a person who con
stantly and very eagerly hears narrations of the Lord's powerful
activities, the Absolute Truth, the Personality of Godhead in the
form of sound vibrations, enters within his heart and cleanses it of

all contamination. On the other hand, although bathing in the
Ganges diminishes bodily contaminations and infections, this pro
cess and the process of visiting holy places can cleanse the heart
only after a long time. Therefore who is the sane man who will not
associate with devotees to quickly perfect his life?
PURPORT
Bathing in the Ganges can certainly cure one of many infectious dis
eases, but it cannot cleanse one's materially attached mind, which creates
all kinds of contaminations in material existence. However, one who
directly associates with the Supreme Lord by hearing of His activities
cleanses the dirt from his mind and very soon comes to K.r�Q.a conscious
ness. Suta Gosvami confirms this in Srimad-Bhiigavatam ( 1.2.17):
sr1Jvatdrh sva-kathii� kr�'Ja�

pu1Jya-srava1Ja-kirtana�
hrdy anta�-stho hy abhadrii'}i
vidhunoti suhrt-satiim
The Supreme Lord within everyone's heart becomes very pleased when a
person hears narrations of His activities, and He personally cleanses the
dirt from the mind of the listener. Hrdy anta�-stho hy abhadriini
vidhunoti: He washes off all dirt from the mind. Material existence is
caused by dirty things within the mind. If one can cleanse his mind, he
immediately comes to his original position of l<.r�J:.la consciousness, and
thus his life becomes successful. Therefore all the great saints in the
devotional line very strongly recommend the process of hearing. Sri
Caitanya Mahaprabhu introduced the congregational chanting of the
Hare l<.r�J:.la mantra to give everyone a chance to hear Kr�J:.la's holy name,
for simply by hearing Hare l<.r�J:.la, Hare l<.r�J:.la, l<.r�J:.la l<.r�J:.la, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare, one becomes purified
(ceto-darpa7Ja-miirjanam). Therefore our Kr�J:.la consciousness move
ment is chiefly engaged in chanting the Hare Kr�J:.la mantra all over the
world.
After one's mind becomes cleansed by chanting Hare Kr�J:.la, one
gradually comes to the platform of l<.r�J:.la consciousness and then reads
books like Bhagavad-gitii, Snmad-Bhiigavatam, Caitanya-caritamrta

and The Nectar of Devotion. In this way, one becomes more and more
purified of material contamination. As stated in Snmad-Bhiigavatam
(1.2.18):
na§!a-priiye$V abhadre$U
nityarh bhagavata-sevayii
bhagavaty uttama-sloke
bhaktir bhavati nai$!hiki
"By regulm:ly hearing the Bhiigavatam and rendering service unto the
pure devotee, all that is troublesome to the heart is practically destroyed,
and loving service unto the glorious Lord, who is praised with transcen
dental songs, is established as an irrevocable fact." In this way, simply by
hearing of the powerful activities of the Lord, the devotee's heart
becomes almost completely cleansed of material contamination, and thus
his original position as an eternal servant who is part and parcel of the
Lord becomes manifest. While the devotee engages in devotional service,
the passionate and ignorant modes of material nature are gradually van
quished, and then he acts only in the mode of goodness. At that time he
becomes happy and gradually advances in K.r�I;Ia consciousness.
All the great iiciiryas strongly recommend that people be given a
chance to hear about the Supreme Lord. Then success is assured. The
more we cleanse the dirt of material attachment from our hearts, the
more we will be attracted by K.r�I;Ia's name, form, qualities, parapher
nalia and activities. This is the sum and substance of the Kr�Q.a con
sciousness movement.
TEXT 12
��
�g��?f ('tftR1� wn 1
ro�� iril ij(tgull
ij;fu:it.n�Rt � �: 11��11
yasyiisti bhaktir bhagavaty akiiicanii
sarvair gw;ais tatra samiisate sura�
harav abhaktasya kuto mahad-gur;ii

manoratheniisati dhavato bahi}:£
yasya-of whom; asti-there is; bhakti}:l, -devotional service;

bhagavati -to the Supreme Personality of Godhead; akiiicana-without
any motive; sarvai}:l,-with all; gu�i/:£ -good qualities; tatra-there (in
that person ); samasate-reside; sura}:l, -all the demigods; harau-unto
the Supreme Personality of Godhead; abhaktasya-of a person who is
not devoted; kuta }:l,-where; ma ha t-gur;ii iJ,-good qualities;
manorathena-by mental speculation; asati-in the temporary material
world; dhavata }:l,-who is running; bahi}:l,-outside.
TRANSLATION
All the demigods and their exalted qualities, such as religion,
knowledge and renunciation, become manifest in the body of one
who has developed unalloyed devotion for the Supreme Per
sonality of Godhead, Vasudeva. On the other hand, a person
devoid of devotional service and engaged in material activities has
no good qualities. Even if he is adept at the practice of mystic yoga
or the honest endeavor of maintaining his family and relatives, he
must he driven by his own mental speculations and must engage in
the service of the Lord's external energy. How can there be any
good qualities in such a man?
PURPORT
As explained in the next verse, Krf?�a is the original source of all liv
ing entities. This is confirmed in Bhagavad-gita (15.7), wherein Kr!?�a
says:
mamaivamso jiva-loke
jiva-bhilta}:l, sanatana}:£
mana/:£ $a§!hanindriya�Ji
prakrti-sthani kar$ati
"The living entities in this conditioned world are My eternal, fragmental

parts. Due to conditioned life, they are struggling very hard with the six
senses, which include the mind." All living entities are part and parcel
of K:ri?�a, and therefore when they revive their original K:ri?�a conscious
ness, they possess all the good qualities of K:ri?�a in a small quantity.
When one engages himself in the nine processes of devotional service
(srava�m kirtanam v�'(W� smara�rh pada-sevanaml arcanam van
danam dasyam sakhyam atma-nivedanam), one's heart becomes
purified, and he immediately understands his relationship with K:ri?�a.
He then revives his original quality of K:ri?�a consciousness.
In the Adi-lila of Caitanya-caritamrta, Chapter Eight, there is a
description of some of the qualities of devotees. For example, Sri Pa��ita
Haridasa is described as being very well-behaved, tolerant, peaceful,
magnanimous and grave. In addition, he spoke very sweetly, his en
deavors were very pleasing, he was always patient, he respected every
one, he always worked for everyone's benefit, his mind was free of
duplicity, and he was completely devoid of all malicious acitivites. These
are all originally qualities of K:ri?�a, and when one becomes a devotee
they automatically become manifest. Sri K:ri?�adasa Kaviraja, the author
of Caitanya-caritamrta, says that all good qualities become manifest in
the body of a Vai�?�ava and that only by the presence of these good
qualities can one distinguish a Vail?�ava from a non-Vai�?�ava. K:ri?�adasa
Kaviraja lists the following twenty-six good qualities of a Vai�?�ava:
(1) He is very kind to everyone. (2) He does not make anyone his
enemy. (3) He is truthful. (4) He is equal to everyone. (5) No one can
find any fault in him. (6) He is magnanimous. (7) He is mild. (8) He is
always clean. (9) He is without possessions. (lO) He works for every
one's benefit. (11) He is very peaceful. (12) He is always surrendered to
K:ri?�a. (13) He has no material desires. (14) He is very meek. (15) He
is steady. (16) He controls his senses. (17) He does not eat more than
required. (18) He is not influenced by the Lord's illusory energy.
(19) He offers respect to everyone. (20) He does not desire any respect
for himself. (21) He is very grave. (22) He is merciful. (23) He is
friendly. (24) He is poetic. (25) He is expert. (26) He is silent.
TEXT 13
�� ijl�T�tfl'l �ftun-
�� wnan�erm� 1
�tl' ��ij �� m �
�' �� q�ijl �;n� 11��11
harir hi bhagaviin sar iri1Jii,m

siilcyad
iva toyam ipsita m
iitmii jha$ii1Jii,m
hitvii mahiims tam yadi sajjate grhe
tadii mahattvam vayasii dam patinii m
harib,-the Lord; hi-certainly; sii/cyiit-directly; bhagaviin-the

Supreme Personality of Godhead; sa nr i l}iim - of all living entities who
have accepted material bodies; iitmii-the life and soul; jha$ii1Jii,m-of
the aquatics; iva-like; ttryam-the vast water; ipsitam-is desired;
hitvii-giving up; mahan-a great personality; tam-Him; yadi-if;
sajjate-becomes attached; grhe-to household life; tada-at that time;
mahattva m-greatness; vayasa-by age; dam-pat inii m-of the hus
band and wife.
TRANSLATION
Just as aquatics always desire to remain in the vast mass of water,
all conditioned living entities naturally desire to remain in the vast
existence of the Supreme Lord. Therefore if someone very great
by material calculations fails to take shelter of the Supreme Soul
but instead becomes attached to material household life, his great
ness is like that of a young, low-class couple. One who is too at
tached to material life loses all good spiritual qualities.
PURPORT
Although crocodiles are very fierce animals, they are powerless when
they venture out of the water onto land. When they are out of the water,
they cannot exhibit their original power. Similarly, the all-pervading
Supersoul, Paramatma, is the source of all living entities, and all living
entities are part and parcel of Him. When the living entity remains in
contact with the all-pervading Vasudeva, the Personality of Godhead, he
manifests his spiritual power, exactly as the crocodile exhibits its
strength in the water. In other words, the greatness of the living entity
can be perceived when he is in the spiritual world, engaged in spiritual
Text 14) The Residents of Jamhudvipa Offer Prayers 179
activities. Many householders, although well-educated in the knowledge

of the Vedas, become attached to family life. They are compared herein
to crocodiles out of water, for they are devoid of all spiritual strength.
Their greatness is like that of a young husband and wife who, though
uneducated, praise one another and become attracted to their own tem
porary beauty. This kind of greatness is appreciated only by low-class
men with no qualifications.
Everyone should therefore seek the shelter of the Supreme Soul, the
source of all living entities. No one should waste his time in the so-called
happiness of materialistic household life. In the Vedic civilization, this
type of crippled life is allowed only until one's fiftieth year, when one
must give up family life and enter either the order of viinaprastha ( inde
pendent retired life for cultivation of spiritual knowledge) or sannyasa
(the renounced order, in which one completely takes shelter of the
Supreme Personality of Godhead) .
TEXT 14
i:f�n�)wrfef'flt::�;:!
+n��;;;nN�
� � ��ifi�l�
iM�q�� +NR11i6l¥t�fllffi II� \ill
tasrnijd rajo-riiga-v�ada-manyu
rnijna-sprhii- bhayadainyadhimulam
hitva grharit saritsrti-cakravalarit
nrsiritha-padarit bhajatakutobhayam iti
tasrnijt-therefore; raja{t-of passion or material desires; raga-at

tachment for material things; v�ada-then disappointment; manyu
anger; rnijna-sprha-the desire to be respectable in society; bhaya
fear; dainya-of poverty; adhimulam-the root cause; hitva-giving
up; grham-household life; saritsrti-cakravalam-the cycle of repeated
birth and death; nrsimha-padam-the lotus feet of Lord Nrsirhhadeva;
bhajata-worship; akuta{t-bhayam-the shelter of fearlessness; iti
thus.
180 Srimad-Bhagavatam · (Canto 5, Ch. 18
TRANSLATION
Therefore, 0 demons, give up the so-called happiness of family

life and simply take shelter of the lotus feet of Lord N:rshhhadeva,
which are the actual shelter of fearlessness. Entanglement in
family life is the root cause of material attachment, hidefatigahle
desires, moroseness, anger, despair, fear and the desire for false
prestige, all of which result in the repetition of birth and death.
TEXT 15
ih«¥il�sN lltm'{ tfil¥i�i!4((4�q"' ��: �

Sl\itiQ��ft �urf � �� 'tlffl�(l')lqf((O{�lll'fT'lf �
� ��¥i«l��if\iRfq;rnl Fr� �ijef: 4"FR�(I•�
RR�� II� �II
ketumale 'pi bhagavan kamadeva-svarilper:w lak§mya/:1. priya
cikir$aya prajapater duhitrr:tiim putriiTJiim tad-var$a-patfniim
purU$iiyU$iiho-ratra-parisankhyaniiniim yasam garbhii mahii-purU$a
mahiistra-tejasodvejita-manasam vidhvastii vyasava/:1. samvatsariinte
vinipatanti.
ketumale-in the tract of land known as Ketumala-var�a; api-also;

bhagaviin-the Supreme Personality of Godhead, Lord Vi��u;
kiimadeva-svarilper:w-in the form of Kamadeva (Cupid or Pra
dyumna); lak§mya/:1.-of the goddess of fortune; priya-cikir$aya-with
a desire to bring about the satisfaction; prajapate/:1.-of Prajapati;
duhitFTJiim-of the daughters; putriiTJiim-of the sons; tat-var$a
patfniim-the ruler of that land; purU$a-iiyU$ii-in a human lifetime
(about one hundred years); aha/:1.-riitra-the days and nights;
parisankhyaniiniim-which equal in number; yasam-of whom (the
daughters); garbhii /:1.-fetuses; mahii-purU$a-of the Supreme Per
sonality of Godhead; mahii-astra-of the great weapon (the disc); te
jasa-by the effulgence; ud vejita-manasiim-whose minds are agitated;
vidhvastii/:1.-ruined; ryasava/:1.-dead; samvatsara-ante-at the end of
the year; vinipatanti-fall down.
TRANSLATION
Sukadeva Gosvami continued: In the tract of land called
Ketumala-var�a, Lord Vi�I).U lives in the form of Kamadeva, only
for the satisfaction of His devotees. These include Lak�miji [the
goddess of fortune], the Prajapati Samvatsara and all of Samvat
sara's sons and daughters. The daughters of Prajapati are con
sidered the controlling deities of the nights, and his sons are
considered the controllers of the days. The Prajapati's offspring
number 36,000, one for each day and each night in the lifetime of
a human being. At the end of each year, the Prajapati's daughters
become very agitated upon seeing the extremely effulgent disc of
the Supreme Personality of Godhead, and thus they all suffer
miscarriages.
PURPORT
This Kamadeva, who appears as l<r�I;J.a's son named Pradyumna, is
vi$r:tu-tattva. How this is so is explained by Madhvaciirya, who quotes
from the Brahmiir:ufa Puriir:ta: kiimadeva-sthitarit vi$r:tum upaste.
Although this Kamadeva is vi$r:tu-tattva, His body is not spiritul but
material. Lord Vi�Qu as Pradyumna or Kamadeva accepts a material
body, but He still acts spiritually. It does not make any difference
whether He accepts a spiritual or a material body; He can act spiritually
in any condition of existence. Mayavadi philosophers regard even Lord
l<r�IJa's body as material, but their opinions cannot impede the spiritual
activity of the Lord.
TEXT 16
3RrR ��qRrfm'lfcr��&r��
��w�,��"�a:w:tl(fq;if� �
�f?f;.S(tUfOI �it II� �II
ativa sulalita-gati-vilasa-vilasita-rueira-hasa-lesavaloka-lilaya kiiicid
uttambhita-sundara-bhru-mar:uf,ala-subhaga-vadanaravinda-sriya
ramiirit ramayann indriyar:ti ramayate.
ativa-very much; su-lalita-beautiful; gati -with movements;

vi lasa-by pastimes; vilasita-manifested; rucira-pleasing; hiisa
le.Sa-mild smiling; avaloka-lilaya- by playful glancing; kiiicit-ut
ta mbhita- slightly raised; sundara-beautiful; bhru-ma �u;lala -by the
eyebrows; subhaga -auspi cio u s; vadana-aravinda-sriya-with His
beautiful lotuslike face; ramiim-the goddess of fortune; ramayan
pleasing; indriya�i -all the senses; ra mayate -He pleases.
TRANSLATION
In Ketumala-var�a, Lord Kamadeva [Pradyumna] moves very
graciously. His mild smile is very beautiful, and when He increases
the beauty of His face by slightly raising His eyebrows and glanc
ing playfully, He pleases the goddess of fortune. Thus He enjoys
His transcendental senses.
TEXT 17
(t'A•I�(tt �� q(4te+nN"� (� W �� rf,r!l

sr�q�ift_q,fli�ijl�:� :q �f�� l«Rr 11�\911
tad bhagavato mayamayam rilparh parama-samadhi-yogena ramii devi
sarhvatsarasya ratr�u prajapater duhitrbhir upetaha}:tsu ca tad
bhartrbhir upaste idam codaharati.
tat-that; bhagavatab,-o£ the Supreme Personality of Godhead;

maya-maya m-full of affection for the devotees; rilpam-form;
parama-highest; samadhi-yogena-by absorption of the mind in the
service of the Lord; ramii-the goddess of fortune; devi-divine
woman; sarhva tsarasya -known as Sarhvatsara; riit�u-during the
nights; prajapateb,-of Prajapati; duhitrbhib,-with the daughters;
up eta -comb ined; ahab,su -during t h e days; ca- also; tat
bhartrbhib,-with the husbands; upaste -worships; idam-this; ca
also; udaharati-chants.
TRANSLATION
Accompanied during the daytime by the sons of the Prajapati
(the predominating deities of the days] and accompanied at night
by his daughters [the deities of the nights], Lak�midevi worships

the Lord during the period known as the Sarilvatsara in His most
merciful form as Kamadeva. Fully absorbed in devotional service,
she chants the following mantras.
PURPORT
The word mayamayam used in this verse should not be understood
according to the interpretations of the Mayavadis. Maya means affection
as well as illusion. When a mother deals with her child affectionately, she
is called mayamaya. In whatever form the Supreme Lord Vi�Q.u appears,
He is always affectionate toward His devotees. Thus the word
mayamayam is used here to mean "very affectionate toward the devo
tees." Srila ]iva Gosvami writes in this regard that mayamayam can also
mean krpa-pracuram, deeply merciful. Similarly, Srila Viraraghava
says, maya-pracuraniitm'iya-sankalpena parigrh'itam ity artha/:1. j oona
paryayo 'tra maya-sabda/:1.: when one is very affectionate due to an inti
mate relationship, one is described as mayamaya. Srila Visvanatha
Cakravati Thakura explains mayamayam by dividing it into the words
maya and amayam. He explains these words to indicate that because the
living entity is covered by the disease of illusion, the Lord is always eager
to deliver His devotee from the clutches of maya and cure him of the dis
ease caused by the illusory energy.
TEXT 18
3:P" � t, � � lfiftfij �m ��gllfl��al�'i�

3lffiij'f;rt f� � T��'fiUIT ��
.fl�fii?i14:4'60�l'NrttIOSI'ittItt��Ft ij�'itt'ltt' m 3lf�
�� 1.-('Jitl � W{� � � ''��''
om hram hrim hrum om namo bhagavate hr$ikesaya sarva-gu1)11-viSe$air
vilalcyitatmane akutiniim cittiniim cetasam viSe$al)iim ciidhipataye
$cx)aSa-kalaya cchando-mayayanna-mayayamrta-mayaya sarva
mayaya sahase ojase balaya kantaya kamaya na mas te ubhayatra
bhuyat.
om-0 Lord; hriim hrim hrum-the seeds of the mantra, chanted for
a successful result; om-0 Lord; nama&-respectful obeisances; bhaga
vate-unto the lotus feet of the Supreme Personality of Godhead;
hr�ikesiiya-unto Hr�?i:kesa, the Lord of the senses; sarva-gu�-with all
transcendental qualities; viSe�ai&-with all varieties; vila�ita-particu
larly observed; iitmane-unto the soul of all living entities; iikutiniim
of all kinds of activity; cittiniim-of all kinds of knowledge; cetasiim
of the functions of the mind, such as determination and mental effort;
viSe�ii1J,iim-of their respective objects; ca-and; adhipataye-unto the
master; �O<j,asa-kaliiya-whose parts are the sixteen original ingredients
of creation (namely the five objects of the senses and the eleven senses,
including the mind); chanda&-mayiiya-unto the enjoyer of all
ritualistic ceremonies; anna-mayiiya-who maintains all living entities
by supplying the necessities of life; amrta-mayiiya-who awards eternal
life; sarva-mayiiya-who is all-pervading; sahase-the powerful;
ojase-who supplies strength to the senses; baliiya-who supplies
strength to the body; kiintiiya-the supreme husband or master of all
living entities; kii miiya-who supplies all necessities for the devotees;
nama&-respectful obeisances; te-unto You; ubhayatra-always (dur
ing both day and night, or both in this life and the next); bhuyiit-may
there be all good fortune.
TRANSLATION
Let me offer my respectful obeisances unto the Supreme Per
sonality of Godhead, Lord H�ikesa, the controller of all my senses
and the origin of everything. As the supreme master of all bodily,
mental and intellectual activities, He is the only enjoyer of their
results. The five sense objects and eleven senses, including the
mind, are His partial manifestations. He supplies all the necessities
of life, which are His energy and thus nondifferent from Him, and
He is the cause of everyone's bodily and mental prowess, which is
also nondifferent from Him. Indeed, He is the husband and pro
vider of necessities for all living entities. The purpose of all the
Vedas is to worship Him. Therefore let us all offer Him our
respectful obeisances. May He always he favorable toward us in this
life and the next.
PURPORT
In this verse the word miiyamaya is further explained in regard to
how the Lord expands His mercy in different ways. Parasya saktir
vividhaiva srilyate: the energies of the Supreme Lord are understood in
different ways. In this verse He is described as the original source of
everything, even our body, senses, mind, activities, prowess, bodily
strength, mental strength and determination for securing the necessities
of life. Indeed, the Lord's energies can be perceived in everything. As
stated in Bhagavad-gita (7.8), raso 'ham apsu kaunteya: the taste of
water is also Kr�I,la. K:r�I,la is the active principle of everything we need
for our maintenance.
This verse offering respectful obeisances unto the Lord was composed
by Ramii., the goddess of fortune, and is full of spiritual power. Under
the guidance of a spiritual master, everyone should chant this mantra
and thus become a complete and perfect devotee of the Lord. One may
chant this mantra for complete liberation from material bondage, and
after liberation one may continue to chant it while worshiping the
Supreme Lord in Vaikul,l�haloka. All mantras, of course, are meant for
this life and the next life, as K:r�I,la Himself confirms in Bhagavad-gitii
(9.14):
satatarh kirtayanto miirh

yatanta5 ca drl)ha-vrata�
namasyantaS ca miirh bhaktya
nitya-yukta upasate
"Always chanting My glories, endeavoring with great determination,

bowing down before Me, the great souls perpetually worship Me with
devotion." A devotee who both in this life and the next chants the maha
mantra, or any mantra, is called nitya-yuktopasaka.
TEXT 19
�� a1
iUTU� ��qf��s� I
ijRtJ ;r � � qfttn��q�tj
ffri �fil �ffl�ij'"'U: II � �II
striyo vratais tva hr$ikesvararh svato

hy iiradhya loke patim asiisate 'nyam
tiisiirh na te vai paripiinty apatyarh
priyarh dhaniiyurh$i yato 'sva- tantrii/:t
striya/:t-all women; vratai/:t-by observing fasting and other vows;

tvii-you; hr$ ikesvaram-the Supreme Personality of Godhead, master
of the senses; svata/:t-of your own accord; hi-certainly; iiriidhya
worshiping; loke-in the world; patim-a husband; asiisate-ask for;
anyam-another ; tiisiim-of all those women; na-not; te-the hus
bands; vai -indeed ; paripiinti-able to protect; apatyam-the
children; priyam- very dear; dhana-the wealth; iiyurh$i-or the
duration of life; yata/:t -because; asva - tantrii /:t -dependent.
TRANSLATION
My dear Lord, You are certainly the fully independent master of
all the senses. Therefore all women who worship You by strictly
observing vows because they wish to acquire a husband to satisfy
their senses are surely under illusion. They do not know that such
a husband cannot actually give protection to them or their
children. Nor can he protect their wealth or duration of life, for he
himself is dependent on time, fruitive results and the modes of
nature, which are all subordinate to You.
PURPORT
In this verse, Lak�midevi ( Ramii ) shows compassion toward women
who worship the Lord for the benediction of possessing a good husband.
Although such women desire to be happy with children, wealth, a long
duration of life and everything dear to them, they cannot possibly do so.
In the material world, a so-called husband is dependent on the control of
the Supreme Personality of Godhead. There are many examples of a
woman whose husband, being dependent on the result of his own frui-
Text 19] The Residents of Jamhiidvipa Offer Pra yers 187
tive actions, cannot maintain his wife, her children, her wealth or her
duration of life. Therefore, factually the only real husband of all women
is J(r�l)a, the supreme husband. Because the gopis were liberated souls,
they understood this fact. Therefore they rejected their material hus
bands and accepted K��l)a as their real husband. K��l)a is the real hus
band not only of the gopis, but of every living entity. Everyone should
perfectly understand that J(r�l)a is the real husband of all living entities,
who are described in the Bhagavad-gua as prakrti (female), not purU$a
(male). In Bhagavad-gua (10.12), only K��l)a is addressed as purU$a:
param brahma param dhama

pavitram paramam bhavan
purU$arh siiSvatam divyam
iidi-devam ajam vibhum
"You are the Supreme Brahman, the ultimate, the supreme abode and
purifier, the Absolute Truth and the eternal divine person. You are the
primal God, transcendental and original, and You are the unborn and all
pervading beauty."
K��l)a is the original purU$a, and the living entities are prakrti. Thus
J(r�l)a is the enjoyer, and all living entities are meant to be enjoyed by
Him. Therefore any woman who seeks a material husband for her pro
tection, or any man who desires to become the husband of a woman, is
under illusion. To become a husband means to maintain a wife and
children nicely by supplying wealth and security. However, a material
husband cannot possibly do this, for he is dependent on his karma. Kar
ma� daiva-netre7Ja: his circumstances are determined by his past frui
tive activities. Therefore if one proudly thinks he can protect his wife, he
is under illusion. J(r�l)a is the only husband, and therefore the relation
ship between a husband and wife in this material world cannot be ab
solute. Because we have the desire to marry, K��l)a mercifully allows the
so-called husband to possess a wife, and the wife to possess a so-called
husband, for mutual satisfaction. In the lsopani$ad it is said, tena tyak
tena bhuiifitha: the Lord provides everyone with his quota. Actually,
however, every living entity is prakrti, or female, and J(r�l)a is the only
husband.
ekale iSvara kmw, lira saba bhrtya

yare yaiche niicaya, se taiche kare nrtya
(Cc. Adi 5.142)
l<t�r:Ia is the original master or husband of everyone, and all other living
entities, having taken the form of so-called husbands, or wives, are danc
ing according to His desire. A so-called husband may unite with his wife
for sense gratification, but his senses are conducted by Hr�ikesa, the
master of the senses, who is therefore the actual husband.
TEXT 20
"'
� ..&::.
��: ��
•
� er '11�:
�ffif: ltTRr �i � I
� � ��' fu� wi
��1Hf�I¥W{N �ij -ro( ll�oll
sa vai pati� syad akutobhaya� svayarh
samantata� pati bhayaturarh janam
sa eka evetaratha mitho bhayam
naivatmalabhad adhi manyate param
sa�-he; vai-indeed; pati�-a husband; syat-w ould be; akuta�

bhaya� - who is not fearful of anyone; ayam -self-sufficient; saman
sv
tatab,-entirely; pati-maintains; b haya-iituram -who is very afraid;

janam-a person; sab,-therefore he; eka� - one; eva-only;
itaratha-otherwise; mithab,-from one another; bhayam -fear; na
not; eva-indeed; iitma-labhiit-than the attainment of You; adhi
greater; manyate-is accepted; param -other thing.
TRANSLATION
He alone who is never afraid but who, on the contrary, gives
complete shelter to all fearful persons can actually become a hus
band and protector. Therefore, my Lord, you are the only hus
band, and no one else can claim this position. If you were not the
only husband, You would be afraid of others. Therefore persons
learned in all Vedic literature accept only Your Lordship as every

one's master, and they think no one else a better husband and pro
tector than You.
PURPORT
Here the meaning of husband or guardian is clearly explained. People
want to become a husband, a guardian, a governor or a political leader
without knowing the actual meaning of such a superior position. There
are many people all over the world-indeed, throughout the universe
who claim for some time that they are husbands, political leaders or
guardians, but in due course of time the Supreme Lord desires their
removal from their posts, and their careers are immediately finished.
Therefore those who are actually learned and advanced in spiritual life
do not accept any leader, husband or maintainer other than the Supreme
Personality of Godhead.
Lord �f?Q.a personally states in Bhagavad-gitii (18.66), aham tviirh
sarva-piipebhyo molcyay�yiimi: "I shall deliver you from all sinful reac
tions." �f?Qa is not afraid of anyone. On the contrary, everyone is afraid
of �f?Q.a. Therefore He can actually give protection to a subordinate liv
ing entity. Since so-called leaders or dictators are completely under the
control of material nature, they can never give complete protection to
others, although they claim this ability due to false prestige. Na te vidu�
sviirtha-gatim hi v�7Jum: people do not know that real advancement in
life consists of accepting the Supreme Personality of Godhead as one's
master. Instead of deceiving themselves and others by pretending to be
all-powerful, all political leaders, husbands and guardians should spread
the �f?Q.a consciousness movement so that everyone can learn how to
surrender to �f?Q.a, the supreme husband.
TEXT 21
� � a- qlaJ.1U�«ttui
MEfil+t��uRcteihl+te..qal 1
��
�'A\Ctl1%50 � 31� II� � II
ya tasya te pada-saroruharhar:uun
nikiimayet sakhila-kiima-lampa!fi
tad eva rlisipsitam ipsito 'rcito
yad-bhagna-yacfiii bhagavan pratapyate
ya-a woman who; tasya-of Him; te-o£ You; pada-saroruha-of

the lotus feet; arha�m-the worship; nikiimayet-fully desires; sa
such a woman; akhila-kiima-lampa!li-although maintaining all kinds
of material desire; tat-that; eva-only; rasi-You award; ipsitam
some other desired benediction; ipsita�-being looked to for; arcita�
worshiped; yat-from which; bhagna-yacfiii-one who desires objects
other than Your lotus feet and who thus becomes broken; bhagavan-0
my Lord; pratapyate-is pained.
TRANSLATION
My dear Lord, You automatically fulfill all the desires of a
woman who worships Your lotus feet in pure love. However, if a
woman worships Your lotus feet for a particular purpose, You also
quickly fulfill her desires, hut in the end she becomes bro
kenhearted and laments. Therefore one need not worship Your
lotus feet for some material benefit.
PURPORT
Srila Rupa Gosvami describes pure devotional service as any
abhi�ita-sunyam jfiiina-karmady-anavrtam. One should not worship
the Supreme Personality of Godhead to fulfill some material desire for
success in fruitive activities or mental speculation. To serve the lotus feet
of the Lord means to serve Him exactly as He desires. The neophyte
devotee is therefore ordered to worship the Lord strictly according to the
regulative principles given by the spiritual master and the slistras. By
executing devotional service in that way, he gradually becomes attached
to Krf?I;J.a, and when his original dormant love for the Lord becomes
manifest, he spontaneously serves the Lord without any motive. This
condition is the perfect stage of one's relationship with the Lord. The
Lord then looks after the comfort and security of His devotee without
being asked. K.rf?I;J.a promises in Bhagavad-gitli (9.22):
ananyas cintayanto mam

ye janii/:t paryupasate
te�am nityabhiyuktaniim
yoga-/cyemam vahamy aham
The Supreme Lord personally takes care of anyone who is completely

engaged in His devotional service. Whatever he has, the Lord protects,
and whatever he needs, the Lord supplies. Therefore why should one
bother the Lord for something material? Such prayers are unnecessary.
Srlla Visvanatha Cakravarti Thakura explains that even if a devotee
wishes the Lord to fulfill a particular desire, the devotee should not be
considered a sakama-bhakta (a devotee with some motive). In the
Bhagavad-gita (7.16) K:r�IJ.a says:
catur-vidha bhajante mam

janii/:t sukrtino 'rjuna
arto jijfiiisur artharthi
jnani ca bharatar$abha
" 0 best among the Bharatas [Arjuna], four kinds of pious men render
devotional service unto Me-the distressed, the desirer of wealth, the in
quisitive and he who is searching for knowledge of the Absolute." The
arta and the artharthi, who approach the Supreme Personality of
Godhead for relief from misery or for some money, are not sakama
bhaktas, although they appear to be. Being neophyte devotees, they are
simply ignorant. Later in Bhagavad-gitd the Lord says, udara/:t sarva
evaite: they are all magnanimous (udara/:t). Although in the beginning a
devotee may harbor some desire, in due course of time it will vanish.
Therefore the Srimad-Bhagavatam enjoins:
akama/:t sarva-kamo va
mo/cya-kama udara-dhi/:t
tivre�a bhakti-yogena
yajeta pur�am param
"A person who has broader intelligence, whether he is full of all material
desire, is free from material desire, or has a desire for liberation, must
by all means worship the supreme whole, the Personality of Godhead."

(Bhiig. 2.3.10)
Even if one wants something material, he should pray to no one but
the Lord to fulfill his desire. If one approaches a demigod for the fulfill
ment of his desires, he is to be considered n�ta-buddhi, bereft of all
good sense. l<ri?t:J.a says in Bhagavad-gita (7 .20):
kiimais tais tair hrta-jnana/:£

prapadyante 'nya-devata/:t
tam tam niyamam iisthaya
prakrtya niyata/:t svaya
"Those whose minds are distorted by material desires surrender unto

demigods and follow the particular rules and regulations of worship ac
cording to their own natures."
Lak!?mi:devi: advises all devotees who approach the Lord with material
desires that according to her practical experience, the Lord is Kamadeva,
and thus there is no need to ask Him for anything material. She says that
everyone should simply serve the Lord without any motive. Since the
Supreme Personality of Godhead is sitting in everyone's heart, He knows
everyone's thoughts, and in due course of time He will fulfill all desires.
Therefore let us completely depend on the service of the Lord without
bothering Him with our material requests.
TEXT 22
+i�SIIft��IWIWI<-(ti
�QI9'(f � ijq �: I
� �q�qi((q(1tt011il +if
fq-� ��tt'fflsfijfij II��II
mat-praptaye )esa-suriisuradayas
tapyanta ugram tapa aindriye dhiya/:t
rte bhavat-pada-parayaT)iin na mam
vindanty aham tvad-dhrdaya yato )ita
mat-praptaye-to obtain my mercy; aja-Lord Brahma; iSa-Lord

Siva; sura-the other demigods, headed by King lndra, Candra and
Varm)a; asura-adaya�-as well as the demons; tapyante-undergo;
ugram-severe; tapa�-austerity; aindriye dhiya�-whose minds are
absorbed in thoughts of superior sense gratification; rte-unless;
bhava.t-pada-paraya1}iit-one who is wholly and solely engaged in the
service of the Supreme Lord's lotus feet; na-not; mam-me; vin
danti-obtain; aham-1; tvat-in You; hrdaya{t-whose hearts;
yata�-therefore; ajita-0 unconquerable one.
TRANSLATION
0 supreme unconquerable Lord, when they become absorbed in
thoughts of material enjoyment, Lord Brahma and Lord Siva, as
well as other demigods and demons, undergo severe penances and

austerities to receive my benedictions. But I do not favor anyone,
however great he may he, unless he is always engaged in the ser
vice of Your lotus feet. Because I always keep You within my heart,
I cannot favor anyone hut a devotee.
PURPORT
In this verse the goddess of fortune, Lak�midevi, clearly states that
she does not bestow her favor on any materialistic person. Although
sometimes a materialist becomes very opulent in the eyes of another
materialist, such opulence is bestowed upon him by the goddess
Durgadevi, a material expansion of the goddess of fortune, not by
Lak�midevi herself. Those who desire material wealth worship
Durgadevi with the following mantra: dhanam dehi nlpam dehi nlpa
pati-bhajam dehi. "0 worshipable mother Durgadevi, please give me
wealth, strength, fame, a good wife and so on." By pleasing goddess
Durga one can obtain such benefits, but since they are temporary, they
result only in maya-sukha (illusory happiness). As stated by Prahlada
Maharaja, maya-sukhaya bharam udvahato vimiil)han: those who work
very hard for material benefits are vimiil)has, foolish rascals, because
such happiness will not endure. On the other hand, devotees like
Prahlada and Dhruva Maharaja achieved extraordinary material
opulences, but such opulences were not miiya-sukha. When a devotee ac
quires unparalleled opulences, they are the direct gifts of the goddess of
fortune, who resides in the heart of Narayal)a.
The material opulences a person obtains by offering prayers to the
goddess Durga are temporary. As described in Bhagavd-gita (7.23), an
tavat tu phalarh te$arh tad bhavaty alpa-medhasam: men of meager in
telligence desire temporary happiness. We have actually seen that one of
the disciples of Bhaktisiddhanta Sarasvati Thakura wanted to enjoy the
property of his spiritual master, and the spiritual master, being merciful
toward him, gave him the temporary property, but not the power to
preach the cult of Caitanya Mahaprabhu all over the world. That special
mercy of the power to preach is given to a devotee who does not want
anything material from his spiritual master but wants only to serve him.
The story of the demon Rava1,1a illustrates this point. Although Raval)a
tried to abduct the goddess of fortune Sitadevi from the custody of Lord
Ramacandra, he could not possibly do so. The Sitadevi he forcibly took
with him was not the original Sitadevi, but an expansion of maya, or
Durgadevi. As a result, instead of winning the favor of the real goddess
of fortune, RavaiJa and his whole family were vanquished by the power
of Durgadevi (smi-sthiti-pralaya-siidhana-saktir ekii).
TEXT 23
« � �Qf""® � �d
'i�l4ii51 � iji€Cf61¥( I
�'If��"'�
'i �'fll��6¥{�d fcrifffir 11��11
sa tvarh mamapy acyuta simti vanditarh
karambujarh yat tvad-adhayi satvatam
bibhar$i miirh lak$ma vare�ya miiyaya
ka iSvarasyehitam ahiturh vibhur iti
sa/t-that; tvam-You; mama-of me; api -also; acyuta-0 infalli

ble one; sir$�i-on the head; vanditam -worshiped ; kara-ambujam
Your lotus hand; yat-which; tvat-by You; adhiiyi-placed; sat-
vatiim-on the head of the devotees; bibhar$i-You maintain; miim

me; la/cyma-as an insignia on Your chest; vare�ya-0 worshipable
one; mayaya-with deceit; katt-who; iSvarasya-of the supremely
powerful controller; ihitam-the desires; uhitum-to understand by
reason and argument; vibhutt-is able; iti-thus.
TRANSLATION
0 infallible one, Your lotus palm is the source of all benediction.
Therefore Your pure devotees worship it, and You very mercifully
place Your hand on their heads. I wish that You may also place
Your hand on My head, for although You already hear my insignia
of golden streaks on Your chest, I regard this honor as merely a
kind of false prestige for me. You show Your real mercy to Your
devotees, not to me. Of course, You are the supreme absolute con
troller, and no one can understand Your motives.
PURPORT
In many places, the siistras describe the Supreme Personality of
Godhead as being more inclined toward His devotees than toward His
wife, who always remains on His chest. In Srimad-Bhagavatam
(11.14.15) it is stated:
na tatha me priyatama
iitma y onir na sarikaratt
-
na ca sarikar$a� na srir
naivatma ca yatha bhavan
Here Krsna olainlv savs that His devotees are more dear to Him than
Lord Brahrna, Lord Siva, Lord Sailkar�ar:ta (the original cause _of cre
ation, the goddess of fortune or even His own Self. Elsewhere in Srimad
Bhagavatam (10.9.20) Sukadeva Gosvami says,
nemam virifico na bhavo

na srir apy ariga samsraya
prasiidam lebhire gopi
yat tat prapa vimuktidat
The Supreme Lord, who can award liberation to anyone, showed more
mercy toward the gopis than to Lord Brahmii, Lord Siva or even the god
dess of fortune, who is His own wife and is associated with His body.
Similarly, Srimad-Bhagavatam (10.47.60) also states:
nayam sriyo 'nga u nitanta-rate/:t prasada}J,

svar-y0$itiim nalina-gandha-rucam kuto 'nya}J,
riisotsave 'sya bhuja-daTJ4a-grhfta-kar;Jha
labdhaS�am ya udagad vraja-sundari1J(im
"The gopis received benedictions from the Lord that neither Lak�midevi
nor the most beautiful dancers in the heavenly planets could attain. In
the rasa dance, the Lord showed His favor to the most fortunate gopis by
placing His arms on their shoulders and dancing with each of them in
dividually. No one can compare with the gopis, who received the cause
less mercy of the Lord."
In the Caitanya-caritamrta it is said that no one can receive the real
favor of the Supreme Personality of Godhead without following in the
footsteps of the gopis. Even the goddess of fortune could not receive the
same favor as the gopis, although she underwent severe austerities and
penances for many years. Lord Sri Caitanya Mahiiprabhu discusses
this point with Vyenka�a Bhana in Caitanya-caritamrta
(Madhya 9.111-131): "The Lord inquired from Vyenka�a Bha��a, 'Your
worshipable goddess of fortune, Lak�mi, always remains on the chest of
Naraya1.1a, and she is certainly the most chaste woman in the creation.
However, My Lord is Lord Sri ��1.1a, a cowherd boy engaged in tending
cows. Why is it that Lak�mi, being such a chaste wife, wants to associate
with My Lord? Just to associate with ��I_la, Lak�mi abandoned all tran
scendental happiness in Vaiku1.1tha and for a long time accepted vows
and regulative principles and performed unlimited austerities.'
"Vyenka�a Bhana replied, 'Lord K.r�I.la and Lord Naraya1.1a are one
and the same, but the pastimes of ��I.la are more relishable due to their
sportive nature. They are very pleasing for K.r�1.1a's saktis. Since ��I).a
and Naraya1.1a are both the same personality, Lak�mi's association with
��I.la did not break her vow of chastity. Rather, it was in great fun that
the goddess of fortune wanted to associate with Lord K.r�1.1a. The goddess
of fortune considered that her vow of chastity would not be damaged by
her relationship with K:r�J;Ia. Rather, by associating with K:r�1;1a she could
enjoy the benefit of the rasa dance. If she wanted to enjoy herself with
K:r�Qa what fault is there? Why are you joking so about this?'
"Lord Caitanya Mahaprabhu replied, 'I know that there is no fault in
the goddess of fortune, but still she could not enter into the rasa dance.
We hear this from revealed scriptures. The authorities of Vedic
knowledge met Lord Ramacandra in DaQ�akaraQya, and by their
penances and austerities, they were allowed to enter into the rasa dance.
But can you tell me why the goddess of fortune, Lak�mi, could not get
that opportunity?'
"To this Vyeilkata Bhaga replied, 'I cannot enter into the mystery of
this incident. I am an ordinary living being. My intelligence is limited,
and I am always disturbed. How can I understand the pastimes of the
Supreme Lord? They are deeper than millions of oceans.'
"Lord Caitanya replied, 'Lord K:r�Qa has a specific characteristic. He
attracts everyone's heart by the mellow of His personal conjugal love. By
following in the footsteps of the inhabitants of the planet known as Vra
j_aloka or Goloka V:rndavana, one can attain the shelter of the lotus feet of
Sri: K:r�Qa. However, the inhabitants of that planet do not know that Lord
K:r�1;1a is the Supreme Personality of Godhead. Unaware that K:r�Qa is the
Supreme Lord, the residents of V:rndavana like Nanda Maharaja,
Yasodadevi and the gopis treat K:r�J;Ia as their beloved son or lover.
Mother Yasoda accepts Him as her son and sometimes binds Him to a
grinding mortar. K:r�Qa's cowherd boy friends think He is an ordinary
boy and get up on His shoulders. In Goloka V:rndavana no one has any
desire other than to love K:r�J;Ia.' "
The conclusion is that one cannot associate with K:r�J;Ia unless he has
fully received the favor of the inhabitants of Vrajabhumi. Therefore if
one wants to be delivered by ��Qa directly, he must take to the service
of the residents of V:rndavana, who are unalloyed devotees of the Lord.
TEXT 24
� � �
�-.. � � �: l)f�
. .
'llffll'li:4eti(�CJ m��
�
tt-11:
SllilfSI�f(id � �r-ft'IN � �'ffittli\'11(1��

"i(t�nHRi 11��11
ramyake ca bhagavata� priyatamam miitsyam avatara-rupam tad

var$a-purW}asya mano� prak-pradarsitam sa idanim api mahata bhakti
yogenaradhayatulam codiiharati.
ramyake ca-also in Ramyaka-var�a; bhagavata�-of the Supreme

Personality of Godhead; priya-tamam-the foremost; miitsyam-fish;
avatara-rupam-the form of the incarnation; tat-var$a-purW}asya-of
the ruler of that land; mano�-Manu; prak-previously (at the end of
the Cak�u�a-manvantara); pradarsitam-exhibited; sa�-that Manu;
idanim api-even until now; mahata bhakti-yogena-by dint of ad
vanced devotional service; aradhayati-worships the Supreme Per
sonality of Godhead; idam-this; ca-and; udaharati-chants.
TRANSLATION
Sukadeva Gosviimi continued: In Ramyaka-var�a, where
Vaivasvata Manu rules, the Supreme Personality of Godhead
appeared as Lord Matsya at the end of the last era [the cak�u�a
manvantara]. Vaivasvata Manu now worships Lord Matsya in pure
devotional service and chants the following mantra.
TEXT 25
om namo bhagavate mukhyatamiiya nama� sattvaya praT}iiyaujase

sahase balaya maha-matsyaya nama iti.
om-0 my Lord; nama�-respectful obeisances; bhagavate-unto

the Supreme Personality of Godhead; mukhya-tamii ya-the first incar
nation to appear; nama�-my respectful obeisances; sattvaya-unto the
pure transcendence; praT}iiya-the origin of life; ojase-the source of
the potency of the senses; sahase-the origin of all mental power;
balaya-the origin of bodily strength; maha-matsyaya-unto the
gigantic fish incarnation; nama�-respectful obeisances; iti-thus.
Text 26] The Residents of Jamhtidvipa Offer Prayers 199
TRANSLATION
I offer my respectful obeisances unto the Supreme Personality
of Godhead, who is pure transcendence. He is the origin of all life,
bodily strength, mental power and sensory ability. Known as Mat
syavatiira, the gigantic fish incarnation, He appears first among all
the incarnations. Again I offer my obeisances unto Him.
PURPORT
Srila Jayadeva Gosvami sings:
pralayo payodhi-jale dhrtaviin asi vedarh

vihita-vahitra-caritram akhedam
kesava dhrta-mina-sarira jaya jagad-iSa hare
Soon after the cosmic creation, the entire universe was inundated with
water. At that time Lord l(r�I).a (Kesava) incarnated as a gigantic fish to
protect the Vedas. Therefore Manu addresses Lord Matsya as
mukhyatama, the first incarnation to appear. Fish are generally con
sidered a mixture of the modes of ignorance and passion, but we must
understand that every incarnation of the Supreme Personality of
Godhead is completely transcendental. There is never any deterioration
of the Supreme Lord's original transcendental quality. Therefore the
word sattviiya is used here, meaning pure goodness on the transcenden
tal platform. There are many incarnations of the Supreme Lord: Varaha
murti (the boar form), Kurma murti (the tortoise form), Hayagriva murti
(the form of a horse) and so on. Yet we should never think any of Them
material. They are always situated on the platform of suddha-sattva,
pure transcendence.
TEXT 26
�i{ftfftRctiji\fiqfij�-
�� =R��: I
� ��
��¥.11G;I(i'itt1 �(: f� 11��11
antar bahiS cakhila-loka-palakair

adma-rilpo vicarasy uru-svanab
sa iSvaras tvam ya idam va.Se 'nayan
namna yatha darumayim narab striyam
antab-within; bahib-without; ca-also; akhila-loka-palakaib-by

the leaders of the different planets, societies, kingdoms and so on;
adma-rupab-not seen; vicarasi-You wander; uru-very great;
svanab-whose sounds (Vedic mantras); sab-He; iSvarab-the
supreme controller; tvam-You; yab-who; idam-this; va.Se-under
control; anayat-has brought; namna-by different names like
brahmar_w., k$atriya, vaiSya and sildra; yatha-exactly like; daru
mayim-made of wood; narab-a man; striyam-a doll.
TRANSLATION
My dear Lord, just as a puppeteer controls his dancing dolls and
a husband controls his wife, Your Lordship controls all the living
entities in the universe, such as the briihmlli,las, k�atriyas, vaisyas
and siidras. Although You are in everyone's heart as the supreme
witness and commander and are outside everyone as well, the so
called leaders of societies, communities and countries cannot real
ize You. Only those who hear the vibration of the Vedic mantras
can appreciate You.
PURPORT
The Supreme Personality of Godhead is antarbahib, present within
and without everything. One must overcome the delusion caused by the
Lord's external energy and realize His presence both externally and in
ternally. In Snmad-Bhagavatam (1.8.19) SrimaU KunUdevi has ex
plained that K:r�J.la appears in this world nato natyadharo yatha,
"exactly like an actor dressed as a player." In Bhagavad-gita (18.61)
K:r�J.la says, iSvarab sarva-bhutanam hrd-dese 'rjuna t�thati: "The
Supreme Lord is situated in everyone's heart, 0 Arjuna." The Lord is
situated within everyone's heart, and outside as well. Within the heart
He is the Supersoul, the incarnation who acts as the adviser and witness.
Y et although God is residing within their hearts, foolish people say, "I
cannot see God. Please show Him to me."
Text 27) The Residents of Jamhudvipa Offer Prayers 201
Everyone is under the control of the Supreme Personality of Godhead,

exactly like dancing dolls controlled by a puppeteer or a woman con
trolled by her husband. A woman is compared to a doll (darumayi)
because she has no independence. She should always be controlled by a
man. Still, due to false prestige, a class of women wants to remain inde
pendent. What to speak of women, all living entities are prakrti (female)
and therefore dependent on the Supreme Lord, as Kr�I,Ia Himself ex
plains in Bhagavad-gitti (apareyam itas tv anyarh prakrtirh viddhi me
param). The living entity is never independent. Under all circumstances,
he is dependent on the mercy of the Lord. The Lord creates the social
divisions of human society - brahmar:ws, k§atriyas, vai.Syas and sudras
and ordains that they follow rules and regulations suited to their particu
lar position. In this way, all members of society remain always under the
Supreme Lord's control. Still, some people foolishly deny the existence
of God.
Self-realization means to understand one's subordinate position in
relation to the Lord. When one is thus enlightened, he surrenders to the
Supreme Personality of Godhead and is liberated from the clutches of the
material energy. In other words, unless one surrenders to the lotus feet
of the Lord, the material energy in its many varieties will continue to
control him. No one in the material world can deny that he is under con
trol. The Supreme Lord, Narayai,Ia, who is beyond this material exis
tence, controls everyone. The following Vedic mantra confirms this
point: eko ha vai naraya1J11 asit. Foolish persons think Narayai,Ia to be on
the platform of ordinary material existence. Because they do not realize
the natural constitutional position of the living entity, they concoct
names like daridra-naraya1J11, svami-naraya1J11 or mithya-naraya1J11.
However, Narayai;�a is actually the supreme controller of everyone. This
understanding is self-realization.
TEXT 27
� �qt�: f� +4«\(�(1
�l�atsftf�ri�:q I
qt« if ��:
Q(lqq � �� II �\SII
yam loka-palii� kila matsara-jvara

hitva yatanto 'pi prthak sametya ca
patum na sekur dvi-pada5 catU§-pada�
sarisrpam sthii1Ju yad atra drsyate
yam-whom (You); loka-pa1ii�-the great leaders of the universe,

beginning with Lord Brahma; kila-what to speak of others; matsara
jvara�-who are suffering from the fever of envy; hitva-lea ving
aside; yatanta�-endeavoring; api-although; prthak-separately;
sametya-combined; ca-also; patum-to protect; na-not; seku�
able; dvi-pada�-two-legged; catu�-pada�-four-legged; sarisrpam
reptiles; stha1Ju-not moving; yat-whatever; atra-within this
material world; drsyate-is visible.
TRANSLATION
My Lord, from the great leaders of the universe, such as Lord
Brahmii and other demigods, down to the political leaders of this
world, all are envious of Your authority. Without Your help,
however, they could neither separately nor concertedly maintain
the innumerable living entities within the universe. You are ac
tually the only maintainer of all human beings, of animals like
cows and asses, and of plants, reptiles, birds, mountains and
whatever else is visible within this material world.
PURPORT
It is fashionable for materialistic persons to compete with the power of
God. When so-called scientists try to manufacture living entities in their
laboratories, their only purpose is to defy the talent and ability of the
Supreme Personality of Godhead. This is called illusion. It exists even in
the higher planetary systems, where great demigods like Lord Brahma,
Lord Siva and others reside. In this world everyone is puffed up with
false prestige despite the failure of all his endeavors. When so-called
philanthropists, who supposedly want to help the poor, are approached
by members of the .Krf?I.J.a consciousness movement, they say, "You are
simply wasting your time, while I am feeding vast masses of starving
people." Unfortunately, their meager efforts, either singly or together,
do not solve anyone's problems.
Sometimes so-called svamis are very eager to feed poor people, think
ing them to be daridra-niiraya"(Ul, the Lord's incarnations as beggars.
They prefer to serve the manufactured daridra-niiraya"(Ul than the origi
nal, supreme Narayal).a. They say, "Don't encourage service to Lord
Narayal).a. It is better to serve the starving people of the world." Unfor
tunately such materialists, either singly or combined in the form of the
United Nations, cannot fulfill their plans. The truth is that the many
millions of human beings, animals, birds and trees-indeed, all living
entities-are maintained solely by the Supreme Personality of Godhead.
Eko bahuniim yo vidadhati kaman: one person, the Supreme Lord, is
supplying the necessities of life for all other living entities. To challenge
the authority of Narayal).a, the Supreme Personality of Godhead, is the
business of asuras (demons). Y et sometimes suras, or devotees, are also
bewildered by the illusory energy and falsely claim to be the maintainer
of the entire universe. Such incidents are described in the Tenth Canto of
Srimad-Bhagavatam, where Sukadeva Gosvami: tells how Lord Brahma
and King lndra became puffed up and were eventually chastised by
Kr�f.la.
TEXT 28
� ,.ll"(tialq ��re�
��l'im'� filf� I
� �)� �� m
� iji4l61lU14lUII��
bhavan yugantar"(Ulva urmi-malini
�o7Jim imam o§adhi-virudham nidhim
maya sahoru kramate 'ja ojasa
tasmai jagat-pra"(Ul-galJiitmane nama iti
bhavan-Your Lordship; yuga-anta-ar"(Ulve -in the water of devasta

tion at the end of the millennium; urmi-malini-possessing rows of big
waves; �o7Jim-the planet earth; imam-this; O§adhi-virudham-of all
kinds of herbs and drugs; nidhim-the storehouse; maya-me; saha
with; uru-great; kramate-You roamed; aja-0 unborn one; ojasa
with speed; tasmai-unto Him; jagat-of the entire universe; pra"(Ul
ga"(Ul-atmane-the ultimate source of life; namab,-my respectful obei
sances; iti-thus.
TRANSLATION
0 almighty Lord, at the end of the millennium this planet earth,
which is the source of all kinds of herbs, drugs and trees, was in
undated by water and drowned beneath the devastating waves. At
that time, You protected me along with the earth and roamed the
sea with great speed. 0 unborn one, You are the actual maintainer
of the entire universal creation, and therefore You are the cause of
all living entities. I offer my respectful obeisances unto You.
PURPORT
Envious persons cannot appreciate how wonderfully the Lord creates,
maintains and annihilates the universe, but devotees of the Lord can un
derstand this perfectly well. Devotees can see how the Lord is acting
behind the wonderful workings of the material nature. In Bhagavad-gita
(9.10) the Lord says:
mayadhyak$e7J.a prakrti/:l
silyate sa-caracaram
hetuniinena kaunteya
jagad viparivartate
"This material nature is working under My direction, 0 son of Kunti,

and it is producing all moving and unmoving beings. By its rule this
manifestation is created and annihilated again and again." All the won
derful transformations of nature are happening under the superinten
dence of the Supreme Personality of Godhead. Envious persons cannot
see this, but a devotee, even though very humble and even if unedu
cated, knows that behind all the activities of nature is the supreme hand
of the Supreme Being.
TEXT 29
(l(oii�sfq i4tFITfiJI�('li{t � finit111l� 6RSf�6'4i

-'" �( ��q: flrtttUJtNqf'6�q�fij ii;;rl'ii'f :q�qfij
��
hirar:r-maye 'pi bhagaviin nivasati kurma-tanum bibhrar;ws tasya tat

priyatamam tanum aryama saha var�a-pur�ai� pitr-gar:uidhipatir
upadhiivati mantram imam canujapati.
hirar:r-maye-in Hir.a l).maya-var�a; api-indeed; bhagavan-the

Supreme Personality of Godhead; nivasati-resides; kurma-tanum-the
body of a tortoise; bibhnir:r-a�-manifesting; tasya-of the Supreme
Personality of Godhead; tat-that; priya-tamam-dearmost; tanum
body; aryama-Aryama, the chief resident of Hiral).maya-var�a; saha
with; var$a-pur�ai�-the people of that tract of land; pitr-gar:r-a
adhipati�-who is the chief of the pitas; upadhavati-worships in devo
tional service; mantram-hymn; imam-this; ca-also; anujapati
chants.
TRANSLATION
Sukadeva Gosvami continued: In HiraJ.lmaya-var�a, the Supreme
Lord, Vi��u, lives in the form of a tortoise [kiirma-sarira]. This
most dear and beautiful form is always worshiped there in devo
tional service by Aryamii, the chief resident of Hira�maya-var�a,
along with the other inhabitants of that land. They chant the
following hymns.
PURPORT
The word priyatama (dearmost) is very significant in this verse. Each
devotee regards a particular form of the Lord as most dear. Because of an
atheistic mentality, some people think that the tortoise, boar and fish in
carnations of the Lord are not very beautiful. They do not know that any
form of the Lord is always the fully opulent Personality of Godhead.
Since one of His opulences is infinite beauty, all the Lord's incarnations
are very beautiful and are appreciated as such by devotees. Nondevotees,
however, think that Lord :Kr�l).a's incarnations are ordinary material
creatures, and therefore they distinguish between the beautiful and the
not beautiful. A certain form of the Lord is worshiped by a particular
devotee because he loves to see that form of the Lord. As stated in
Brahma-samhita (5.33): advaitam acyutam anadim ananta-rilpam
adyam purar:r-a-pur�am nava-yauvanam ca. The very beautiful form of
the Lord is always youthful. Sincere servants of a particular form of the

Lord always see that form as very beautiful, and thus they engage in con
stant devotional service to Him.
TEXT 30
a'P;Nt� lltiql(l� ��qun��"Rflf �

�of � � � wt¥il5ii4!'-tl'fl� �� 11�011
om namo bhagavate akupiiriiya sarva-sattva-guna-viSe�aT)iiyiinu
pala�ita-sthi.iniiya namo var§ma� namo bhumne namo namo
'vasthi.iniiya namas te.
om-0 my Lord; nama�-respectful obeisances; bhagavate-unto

You, the Supreme Personality of Godhead; akupiiriiya-in the form of a
tortoise; sarva-sattva-gu�-viSe�aT)iiya-whose form consists of suddha
sattva, transcendental goodness; anupala�ita-sthi.iniiya-unto You,
whose position is not discernible; nama�-my respectful obeisances;
var�ma�-unto You who, although the oldest, are unaffected by time;
nama�-my respectful obeisances; bhumne-to the great one who can
go everywhere; nama� nama�-repeated obeisances; avasthi.iniiya
the shelter of everything; nama�-respectful obeisances; te-unto You.
TRANSLATION
0 my Lord, I offer my respectful obeisances unto You, who have
assumed the form of a tortoise. You are the reservoir of all tran
scendental qualities, and being entirely untinged by matter, You
are perfectly situated in pure goodness. You move here and there
in the water, hut no one can discern Your position. Therefore I
offer my respectful obeisances unto You. Because of Your tran
scendental position, You are not limited by past, present and
future. You are present everywhere as the shelter of all things, and
therefore I offer my respectful obeisances unto You again and
again.
PURPORT
In the Brahma-sarhhitii it is said, goloka eva nivasaty akhiliitma
bhuta�: the Lord always remains in Goloka, the topmost planet in the
spiritual world. At the same time, He is all-pervading. This paradox is

only possible for the Supreme Personality of Godhead, who is full of all
opulences. The Lord's all-pervasiveness is confirmed in Bhagavad-gitii
(18.61) where l(r�Qa states, iSvara� sarva-bhiltiinii rh hrd-dese 'rjuna
ti$!hati: "The Supreme Lord is seated in everyone's heart, 0 Arjuna."
Elsewhere in Bhagavad-gitii (15.15) the Lord says, sarvasya ciiham hrdi
sannivi$!o matta� smrtir jfidnam apohanam ca: "I am seated in every
one's heart, and from Me come remembrance, knowledge and forgetful
ness." Therefore, although the Lord is present everywhere, He cannot be
seen with ordinary eyes. As Aryama says, the Lord is anupalak§ita
sthana: no one can locate Him. This is the greatness of the Supreme Per
TEXT 31
q_q�ijf'l�+n��'f(tij-
+P-1� iJ�q�JtH1¥( I
�if �qqfilqe•�-
� ;pf�S�q(ij�fqO( II� �II
yad-rilpam etan nija-miiyayarpitam
artha-svarilparh bahu-rilpa-rilpitam
sankhya na yasyasty ayathopalambhaniit
tasmai namas te 'vyapadesa-rilpir:re
yat -of whom; rilpam - the form; etat - this; nija-miiyayii ar
p itam -manifested by Your personal potency; artha-svarilpam-this
entire visible cosmic manifestation; bahu-rilpa-rilpitam - manifested in
various forms; sankhya -the measurement; na-not; yasya-of which;
asti-there is; ayathii-falsely; upalam bhaniit -from perceiving;
tasmai-unto Him (the Supreme Lord); nama�-my respectful obei
sances; te-unto You; avyapadesa-cannot be ascertained by mental
speculation; rilpi�e -whose real form.
TRANSLATION
My dear Lord, this visible cosmic manifestation is a demon
stration of Your own creative energy. Since the countless varieties
of forms within this cosmic manifestation are simply a display of

Your external energy, this virata-rftpa [universal body] is not Your
real form. Except for a devotee in transcendental consciousness,
no one can perceive Your actual form. Therefore I offer my
respectful obeisances unto You.
PURPORT
Maylivadi philosophers think the universal form of the Lord to be real
and His personal form illusory. We can understand their mistake by a
simple example. A fire consists of three elements: heat and light, which
are the energy of the fire, and the fire itself. Anyone can understand that
the original fire is the reality and that the heat and light are simply the
fire's energy. Heat and light are the formless energies of fire, and in that
sense they are unreal. Only the fire has form, and therefore it is the real
(9.4), maya
form of the heat and light. As Kr�Qa states in Bhagavad-gitii
tatam idam sarvarh jagad avyakta-murtinii: "By Me, in My un
manifested form, this entire universe is pervaded." Thus the impersonal
conception of the Lord is like the expansion of heat and light from a fire.
In Bhagavad-gitii the Lord also says, mat-sthiini sarva-bhutiini na
ciiham te$V avasthita�: the entire material creation is resting on Kr�Qa's
energy, either material, spiritual or marginal, but because His form is
absent from the expansion of His energy, He is not personally present.
This inconceivable expansion of the Supreme Lord's energy is called
acintya-sakti. Therefore no one can understand the real form of the Lord
without becoming His devotee.
TEXT 32
iiRI� ��G>�+IO\S�lfi:J{
�� '«{��I
tit: tci f�: ��-
m!f6:�� ·: ��
jariiyujam svedajam a�J4ajodbhidam
cariicararh devar$i-pitr-bhutam aindriyam
dyau� kham k$iti� saila-sarit-samudra
dvipa-graharlcyety abhidheya eka�
jarayu-jam-one born from a womb; sveda-jam-one born from

perspiration; ar:tt;la-ja-one born from an egg; udbhidam-one born of
the earth; cara-acaram-the moving and the stationary; deva-the
demigods; r§i-the great sages; pitr-the inhabitants of Pitrloka;
bhutam-the material elements air, fire, water and earth; aindriyam
all the senses; dyaub,-the higher planetary systems; kham-the sky;
k§itib,-the earthly planets; saila-the hills and mountains; sarit-the
rivers; samudra-the oceans; dvipa-the islands; graha-rk§a-the stars
and planets; iti-thus; abhidheyab,-to be variously named; ekab,-one.
TRANSLATION
My dear Lord, You manifest Your different energies in countless
forms: as living entities born from wombs, from eggs and from
perspiration; as plants and trees that grow out of the earth; as all
living entities, both moving and standing, including the demigods,
the learned sages and the pitas; as outer space, as the higher plan
etary system containing the heavenly planets, and as the planet
earth with its hills, rivers, seas, oceans and islands. Indeed, all the
stars and planets are simply manifestations of Your different
energies, but originally You are one without a second. Therefore
there is nothing beyond You. This entire cosmic manifestation is
therefore not false but is simply a temporary manifestation of
Your inconceivable energy.
PURPORT
This verse completely rejects the theory of brahma satyarit jagan

mithya, which states that spirit, or Brahman, is real, whereas the
manifested material world, with its great variety of things, is false.
Nothing is false. One thing may be permanent and another temporary,
but both the permanent and the temporary are facts. For example, if
someone becomes angry for a certain period, no one can say that his
anger is false. It is simply temporary. Everything we experience in our
daily lives is of this same character; it is temporary but real.
The different kinds of living entities coming from various sources are
very clearly described in this verse. Some are born from a womb and
some (like certain insects) from human perspiration. Others hatch from
eggs, and still others sprout from the earth. A living entity takes birth
under different circumstances according to his past activities (karma).

Although the body of the living entity is material, it is never false. No
one will accept the argument that since a person's material body is false,
murder has no repercussions. Our temporary bodies are given to us ac
cording to our karma, and we must remain in our given bodies to enjoy
the pains and pleasures of life. Our bodies cannot be called false; they
are only temporary. In other words, the energy of the Supreme Lord is as
permanent as the Lord Himself, although His energy is sometimes
manifest and sometimes not. As summarized in the Vedas, sarvarh khalv
idarh brahma: "Everything is Brahman."
TEXT 33
�4(��p.�q;uq-
�q•tffi �m�: ��q��4( ,
�� «nq�)�
� W[q: ('(j(Qi1f.:t��'114 ��II��II
yasminn asaitkhyeya-viSe�a-niima
nlpiikrtau kavibhi/:1, kalpiteyam
saitkhya yaya tattva-drsapaniyate
tasmai nama/:£ saitkhya-nidarsaniiy a te iti
yasmin-in You (the Supreme Personality of Godhead);

asaitkhyeya-innumerable; viSe�a particular; nama-names; nlpa
-
forms; akr tau-possessing bodily features; kavibhi/:1,-by great learned

persons; ka lpita-imagined; iyam-this; saitkhya-number; yaya - by
whom; tattva-of the truth; d rsa-by knowledge; apaniyate-is ex
tracted; tasmai-unto Him; nama/:1,-respectful obeisances; siiitkhya
nidarsaniiya-who is the revealer of this numerical knowledge; te
unto You; iti-thus.
TRANSLATION
0 my Lord, Your name, form and bodily features are expanded
in countless forms. No one can determine exactly how many forms
exist, yet You Yourself, in Your incarnation as the learned scholar
Kapiladeva, have analyzed the cosmic manifestation as containing
Text 34] The Residents of Jambiidvipa Offer Prayers 211
twenty-four elements. Therefore if one is interested in Sankhya

philosophy, by which one can enumerate the different truths, he
must hear it from You. Unfortunately, nondevotees simply count
the different elements and remain ignorant of Your actual form. I
offer my respectful obeisances unto You.
PURPORT
Philosophers and scientists have been trying to study the entire cosmic
situation and have been theorizing and calculating in different ways for
millions and millions of years. However, the speculative research work
of a so-called scientist or philosopher is always interrupted when he dies,
and the laws of nature go on without regard for his work.
For billions of years changes take place in the material creation, until
at last the whole universe is dissolved and remains in an unmanifested
state. Constant change and destruction (bhutva bhutva praliyate) is per
petually going on in nature, yet the material scientists want to study
natural laws without knowing the Supreme Personality of Godhead, who
is the background of nature. As K.r��a states in Bhagavad-gita (9.10):
mayadhyak§er:ta prakrti/:1,
hetuniinena kaunteya
jagad viparivartate
"This material nature is working under My direction, 0 son of Kuntl,

manifestation is created and annihilated again and again."
Now the material creation is manifest, eventually it will be annihilated
and remain for many millions of years in a dormant state, and finally it
will again be created. This is the law of nature.
TEXT 34
� � �1 � ��: '§�� 30� (f « �

� �: � ��;itqmm��'R'41a'ff"'tt<::
'ii'4��Rt II �\l II
uttare$u ca kurU$u blwgavan yajiia-pu.rU$a/:£ krta-varaha-rilpa aste

tam tu devi hai$a bhu/:1, saha kurubhir askhalita-bhakti-yogenopadhavati
imam ca paramiim upani$adam avartayati.
uttare$u-on the northern side; ca-also; kurU$u-in the tract of land

known as Kuru; blwgavan-the Supreme Personality of Godhead;
yajiia-purU$a/:£-who accepts all results of sacrifices; krta-varaha
rilpa/:1,-having accepted the form of a boar; aste-exists eternally;
tam-Him; tu-certainly; devi-the goddess; ha-certainly; e$ii-this;
bhil/:1,-planet earth; saha-along with; kurubhi/:1,-the inhabitants of
the land known as Kuru; askhalita-unfailing; bhakti-yogena-by
devotional service; upadhavati-worship; imam-this; ca-also;
paramiim upani$adam-the supremt: Upani$ad (the process by which
one can approach the Lord); avartayati-chants again and again for the
purpose of practice.
TRANSLATION
Sukadeva Gosvimi said: Dear King, the Supreme Lord in His
boar incarnation, who accepts all sacrificial offerings, lives in the
northern part of Jamhiidvipa. There, in the tract of land known as
Uttarakuru-var�a, mother earth and all the other inhabitants wor
ship Him with unfailing devotional service by repeatedly chanting
the following Upani�ad mantra.
TEXT 35
3P ;p:fl �effl ��Witt �� "��UEP-Jtfllf '{�l�11ll

W{ij: d�llf f;r� ��II
om nama blwgavate mantra-tattva-lirigaya yajiia-kratave maha

dhvaravayavaya maha-purU$iiya nama/:£ karma-suklaya tri-yugaya
namas te.
om-0 Lord; nama/:1,-respectful obeisances; bhagavate-unto the

Supreme Personality of Godhead; mantra-tattva-lirigaya-who is un
derstood in truth by different mantras; yajiia-in the form of animal
sacrifices; kratave-and animal sacrifice; maha-dhvara -great

sacrifices; avayavaya-whose limbs and bodilyparts; maha
pur�aya-unto the Supreme Person; nama �-respectful obeisances;
karma-sukltiya-who purifies the fruitive activities of the living en
tities; tri- yugaya-unto the Supreme Personality of Godhead, who is
full with six opulences and who appears in three yugas (remaining con
cealed in the fourth yuga); nama �-my respectful obeisances; te-unto
You.
TRANSLATION
0 Lord, we offer our respectful obeisances unto You as the
gigantic person. Simply by chanting mantras, we shall be able to
understand You fully. You are yajiia [sacrifice], and You are the
kratu (ritual]. Therefore all the ritualistic ceremonies of sacrifice
are part of Your transcendental body, and You are the only enjoyer
of all sacrifices. Your form is composed of transcendental good
ness. You are known as tri-yuga because in Kali-yuga You appeared
as a concealed incarnation and because You always fully possess the
three pairs of opulences.
PURPORT
Sri Caitanya Mahaprabhu is the incarnation for this age of Kali, as
confirmed in many places throughout the Purar:ws, the Mahiibhiirata,
Srimad-Bhiigavatam and the Upan�ads. The summary of His ap
pearance is given in Caitanya-caritamrta (Madhya 6.99) as follows:
kali-yuge liltivatara na kare bhagavan

ataeva 'tri-yuga' kari' kahi tara nama
In this age of Kali, the Supreme Personality of Godhead ( Bhagavan ) does

not appear as a liltivatara, an incarnation to display pastimes. Therefore
He is known as tri-yuga. Unlike other incarnations, Lord Sri Caitanya
Mahaprabhu appears in this age of Kali as a devotee of the Lord.
Therefore He is called a concealed incarnation (channavatara).
TEXT 36
� � �ffi fffi�
�� T� 1:111�C::�H( I
qm;:a qm qWRf( f�
�i f�4q �f�'f� 11��11
yasya svaruparh kava_yo vipa.Scito
gu�Je$U darU$V iva jata-vedasam
mithnanti mathnii manasii didrk$avo
gul)ham kriyarthair nama iritatmane
yasya -whose; sva-rupam-form; kavaya&-the greatly learned

sages; vipa.Scita& -expert in ascertaining the Absolute Truth; gu�Je$U
in the material manifestation, consisting of the three modes of nature;
da�u-in wood; iva-like; jata-manifested; vedasam-fi.re; mith
nanti-stir; mathnii-with a piece of wood used for producing fire;
manasa-by the mind; didrk$ava&-who are inquisitive; gal)ham
hidden; kriya-arthai&-by fruitive activities and their results;
nama&-respectful obeisances; irita-iitmane-unto the Lord, who is
manifested.
TRANSLATION
By manipulating a fire-generating stick, great saints and sages
can bring forth the fire lying dormant within wood. In the same
way, 0 Lord, those expert in understanding the Absolute Truth
try to see You in everything-even in their own bodies. Y et you
remain concealed. You are not to be understood by indirect pro
cesses involving mental or physical activities. Because You are self
manifested, only when You see that a person is wholeheartedly
engaged in searching for You do You reveal Yourself. Therefore I
PURPORT
The word kriyarthai& means "by performing ritualistic ceremonies to
satisfy the demigods." The word vipa.Scita& is explained in the Taittiriya
Upani§ad as follows: satyam jfiiinam anantam brahma. yo veda nihitam

guhiiyam parame vyoman. so 'snute sarvan kaman saha brahmaTJii
vipa§citeti. As Kr�Q.a states in Bhagavad-gita (7.19), bahunam jan
manam ante jfiiinavan mam prapadyate: "After many births and
deaths, he who is actually in knowledge surrenders unto Me." When one
understands that the Lord is situated in everyone's heart and actually
sees the Lord present everywhere, he has perfect knowledge. The word
jata-veda/:t means "fire which is produced by rubbing wood." In Vedic
times, learned sages could bring forth fire from wood. ]ata-veda/:t also
indicates the fire in the stomach, which digests everything we eat and
which produces an appetite. The word gul},ha is explained in the
Svetasvatara Upani§ad. Eko deva/:t sarva-bhute�u gill},ha/:t: The Supreme
Personality of Godhead is understood by chanting the Vedic mantras.
Sarva-vyapi sarva-bhutantar-atma: He is all-pervading, and He is
within the heart of living entities. Karmadhya/cya/:t sarva
bhutadhivasa/:t: He witnesses all activities of the living entity. Salcyi ceta
kevalo nirgur:z,a.§ ca: The Supreme Lord is the witness as well as the living
force, yet He is transcendental to all material qualities.
TEXT 37
MFst\4t��fll
�!iN�{!R��
3r��fW(ffl��l{mr�
�� i{'{: 11��11
dravya-kriya-hetv-a yanesa-kartrbhir
maya-gur:wir vastu-nirilcyitatmane
anvilcyayailgatiSayatma-buddhibhir
nirasta-mayakrtaye namo nama/:£
dravya -by the objects of sense enjoyment; kriya -the activities of

the senses; hetu-the predominating deities of sensory activities;
ayana-the body; iSa-the predominating time; kartrbhi/:t-by false
egotism; maya-gur:wi/:t-by the modes of material nature; vastu-as a
fact; niri lcyita-being observed; atmane-unto the Supreme Soul;
anvi"k$aya-by careful consideration; ariga-by the limbs of yogic prac

tice; atiSaya-atma-buddhibhi�-by those whose intelligence has become
fixed; nirasta-completely freed from; maya-the illusory energy;
a krtaye-whose form; nama�-al1 respectful obeisances; nama�
respectful obeisances.
TRANSLATION
The objects of material enjoyment [sound, form, taste, touch
and smell], the activities of the senses, the controllers of sensory
activities (the demigods], the body, eternal time and egotism are all
creations of Your material energy. Those whose intelligence has
become fixed by perfect execution of mystic yoga can see that all
these elements result from the actions of Your external energy.
They can also see Your transcendental form as Supersoul in the
background of everything. Therefore I repeatedly offer my
respectful obeisances unto You.
PURPORT
The objects of material enjoyment, the sensory activities, attachment
to sensual pleasure, the body, false egotism and so on are produced by
the Lord's external energy, maya. The background of all these activities
is the living being, and the director of the living beings is the Supersoul.
The living being is not the all in all. He is directed by the Supersoul. In
Bhagavad-gi"ta (15.15) l(r�Qa confirms this:
sarvasya caham hrdi sanniv�to

matta� smrtir jnanarn apohanam ca
"I am seated in everyone's heart, and from Me come remembrance,

knowledge and forgetfulness." The living entity depends on the Super
soul for directions. A person advanced in spiritual knowledge, or a per
son expert in the practice of mystic yoga (yama, niyama, asana and so
on) can understand transcendence either as Paramatma or as the
Supreme Personality of Godhead. The Supreme Lord is the original cause
of all natural events. Therefore He is described as sarva-karar:w
karar:wm, the cause of all causes. Behind everything visible to our
material eyes is some cause, and one who can see the original cause of all
causes, Lord K:r�Qa, can actually see. K:r�Q.a, the sac-cid-ananda-vigraha,
is the background of everything, as He Himself confirms in Bhagavad
gita (9.10):
mayadhya/cyer:ta prakrti/:t
hetunanena kaunteya
jagad viparivartate
"This material nature is working under My direction, 0 son of Kunti,

TEXT 38
� fq'Qfttqfttij�+ft�;;i
��ij �f��:
i{ll(l � � �t::T�
moult �� !JOI��
karoti viSva-sthiti-sarhyamodayarh
yasyepsitarh nepsitam i/cyitur gur:tai/:t
maya yathayo bhramate tad-asrayarh
gravr:w namas te gur:ta-karma-sa/cyir:te
karoti-performing; viSva-of the universe; sthiti-the maintenance;

sarhyama-winding up; udayam-creation ; yasya-of whom;
ipsitam-desired; na -not; ipsitam-desire d ; i/cyitu/:t-of the one
glancing over; gur:tai/:t-with the modes of material nature; maya-the
material energy; yatha as much as; aya/:t-iron ; bhramate-moves;
-
tat tiSrayam-placed near that; gravr:ta/:t-a magnetic stone; nama/:t

-
my respectful obeisances; te-unto You; gur:ta-karma-sa/cyi r:te-the wit

ness of the actions and reactions of material nature.
TRANSLATION
0 Lord, You do not desire the creation, maintenance or an
nihilation of this material world, hut You perform these activities
for the conditioned souls by Your creative energy. Exactly as a
piece of iron moves under the influence of a lodestone, inert mat
ter moves when You glance over the total material energy.
PURPORT
Sometimes the question arises why the Supreme Lord has created this
material world, which is so full of suffering for the living entities en
trapped in it. The answer given herein is that the Supreme Personality of
Godhead does not wish to create this material world just to inflict suffer
ing on the living entities. The Supreme Lord creates this world only
because the conditioned souls want to enjoy it.
The workings of ·nature are not going on automatically. It is only
because the Lord glances over the material energy that it acts in wonder
ful ways, just as a lodestone causes a piece of iron to move here and
there. Because materialistic scientists and so-called Sankhya philosophers
do not believe in God, they think that material nature is working without
supervision. But that is not the fact. In Caitanya-caritamrta
(Adi 6.18-19) the creation of the material world is explained as follows:
yadyapi siinkhya mane 'pradhiina'-kiira7Ja

jruja ha-ite kabhu nahe jagat-srjana
nija-sr�ti-sakti prabhu saficiire pradhiine

iSvarera saktye tabe haye ta' nirmiirJe
"Atheistic Sankhya philosophers think that the total material energy

causes the cosmic manifestation, but they are wrong. Dead matter has no
moving power, and therefore it cannot act independently. The Lord in
fuses the material ingredients with His own creative potency. Then, by
the power of the Lord, matter moves and interacts." Sea waves are
moved by the air, the air is created from ether, the ether is produced by
the agitation of the three modes of material nature, and the three modes
of material nature interact due to the Supreme Lord's glance over the
total material energy. Therefore the background of all natural occur

rences is the Supreme Personality of Godhead, as confirmed in
Blwgavad-gua (11Ulyadhya�e7Jn prakrti� suyate sa-caracaram). This is
also further explained in Caitanya-caritamrta (.Adi 5.59-61):
jagat-kararJn nahe prakrti jw},a-rllpa

sakti saficariya tare kr$1Jn kare krpa
kr$TJ1l-saktye prakrti haya gaurJn karaTJil

agni-saktye lauha yaiche karaye jararJn
ataeva kr$TJ1l mula-jagat-kararJn

prakrti-karaT}ll yaiche aja-gala-stana
"Because prakrti [material nature] is dull and inert, it cannot actually be

the cause of the material world. Lord "£<r�l)a shows His mercy by infusing
His energy into the dull, inert material nature. Thus prakrti, by the
energy of Lord K:r�1.1a, becomes the secondary cause, just as iron becomes
red-hot by the energy of fire. Therefore Lord K:r�l)a is the original cause
of the cosmic manifestation. Prakrti is like the nipples on the neck of a
goat, for they cannot give any milk." Thus it is a great mistake on the
part of the material scientists and philosophers to think that matter
moves independently.
TEXT 39
�� m�ui �
tit m � ��:,
t�IQ�� R(•ll1�w-�:
iti��: SJURilm � fer�filfflll ��II
pramathya daityarh prativararJnrh mrdhe

yo mtirh rasaya jagad-adi-sukara�
krtvagra-darh$!re niragad udanvata�
kric}ann ivebha� praT}lltiismi tam vibhum iti
pramathya-after killing; daityam-the demon; prativara7Jam

most formidable opponent; mrdhe-in the fight; ya�-He who; nu'im
me (the earth); rasaya�-fal1en to the bottom of the universe; jagat-in
this material world; adi-sukara�-the original form of a boar; krtoo
keeping it; agra-daT'h§!re-on the end of the tusk; niragat-came out of
the water; udanvata�-from the Garbhodaka Ocean; krf<[an-playing;
iva-like; ibha�-elephant; pra7Jata a.� mi-1 bow down; tam-to Him;
vibhum-the Supreme Lord; iti-thus.
TRANSLATION
My Lord, as the original boar within this universe, You fought
and killed the great demon Hiral)yak�a. Then You lifted me (the
earth] from the Garbhodaka Ocean on the end of Your tusk, ex
actly as a sporting elephant plucks a lotus flower from the water. I
bow down before You.
Thus end the Bhaktivedanta purports of the Fifth Canto, Eighteenth

Chapter of the Srimad-Bhagavatam, entitled, "The Prayers Offered to the
Lord by the Residents of ]ambudvipa. "
CHAPTER NINETEEN
A Description of the Island of Jamhiidvipa
This chapter describes the glories of Bharata-var�a, and it also describes

how Lord Ramacandra is being worshiped in the tract of land known as
Kimpuru�a-var�a. The inhabitants of Kimpuru�a-var�a are fortunate
because they worship Lord Ramacandra with His faithful servant Hanu
man. Lord Ramacandra exemplifies an incarnation of Godhead who de
scends for the mission of paritral}iiya siidhuniirh vinasaya ca
d�krtam-protecting the devotees and destroying the miscreants. Lord
Ramacandra exhibits the actual purpose of an incarnation of the
Supreme Personality of Godhead, and the devotees take the opportunity
to offer loving transcendental service to Him. One should surrender fully
to the Lord, forgetting one's so-called material happiness, opulence and
education, which are not at all useful for pleasing the Lord. The Lord is
pleased only by the process of surrender unto Him.
When Devar�i Narada descended to instruct Sarval)i Manu, he de
scribed the opulence of Bharata-var�a, India. Sarval)i Manu and the in
habitants of Bharata-var�a engage in devotional service to the Supreme
Personality of Godhead, who is the origin of creation, maintenance and
annihilation and who is always worshiped by self-realized souls. In the
planet known as Bharata-var�a there are many rivers and mountains, as
there are in other tracts of land, yet Bharata-var�a has special signifi
cance because in this tract of land there exists the Vedic principle of var
r:uJ.Srama-dharma, which divides society into four var� and four
iiSramas. Furthermore, Narada Muni's opinion is that even if there is
some temporary disturbance in the execution of the varT}iiSrama-dharma
principles, they can be revived at any moment. The effect of adhering to
the institution of var�rama is gradual elevation to the spiritual plat
form and liberation from material bondage. By following the principles
of varr:uJ.Srama-dharma, one gets the opportunity to associate with devo
tees. Such association gradually awakens one's dormant propensity to
serve the Supreme Personality of Godhead and frees one from all the
basic principles of sinful life. One then gets the opportunity to offer
unalloyed devotional service to the Supreme Lord, Vasudeva. Because of
221
this opportunity, the inhabitants of Bharata-varf?a are praised even in the

heavenly planets. Even in the topmost planet of this universe,
Brahmaloka, the position of Bharata-varf?a is discussed with great relish.
All the conditioned living entities are evolving within the universe in
different planets and different species of life. Thus one may be elevated
to Brahmaloka, but then one must again descend to earth, as confirmed
in Snmad Bhagavad-gitii (iibrahma-bhuvaniil lokii� punar iivartino
'rjuna).lf those who live in Bharata-varf?a rigidly follow the principles of
van:z,iiSrama-dharma and develop their dormant K:rf?Q.a consciousness,
they need not return to this material world after death. Any place where
one cannot hear about the Supreme Personality of Godhead from realized
souls, even if it be Brahmaloka, is not very congenial to the living entity.
If one who has taken birth in the land of Bharata-varf?a as a human being
does not take advantage of the opportunity for spiritual elevation, his
position is certainly the most miserable. In the land known as Bharata
varf?a, even if one is a sarva-kiima-bhakta, a devotee seeking the fulfill
ment of some material desire, he is freed from all material desires by his
association with devotees, and ultimately he becomes a pure devotee and
returns home, back to Godhead, without difficulty.
At the end of this chapter, Sri Sukadeva Gosvami describes to
Maharaja Pari:kr?it the eight sub-islands within the island of Jambudvipa.
TEXT 1
��<fiil<IR
f��if �jtj ll'No:(t'il��; ��'iUIISNi dhnf+mlf Ulf �
«f'wt�'1tN(ij: q(+i+U•Iffi ��+11� �� qd·�(ij�� II� II
sri-suka uviica
kimpurU$e var$e bhagavantam adi-purU$arh lak$ma1}iigrajam
srtiibhinimam riimam tac-carar:w.-sannikar$iibhirata� parama
bhiigavato hanumiin saha kimpurU$air avirata-bhaktir upiiste.
sri-suka� uviica-Sri: Sukadeva Gosvami continued to speak; kim

purU$e var$e-the tract of land known as Kimpuruf?a; bhagavantam-
Text2] The Island of Jamhiidvipa 223
the Supreme Personality of Godhead; adi-purU§am-the original cause

of all causes; la�mar:m-agra-jam-the elder brother of Lak�?mai_J.a; sita
abhiramam-who is very pleasing to mother Sitii, or who is the husband
of Si:tii d evi; nimam-Lord Ramacandra; tat-carar,ta-sannikar$a
abhirata�-one always engaged in service at the lotus feet of Lord
Ramacandra; parama-bhagavata�-the great devotee celebrated
throughout the universe; hanunuin-His Grace Hanumanji; saha
with; kimpurU§ai�-the inhabitants of the tract of land known as Kim
puru�?a; avirata-conti n uous; bhakti�-who possesses devotional ser
vice; upaste-worships.
TRANSLATION
Srila Sukadeva Gosviimi said: My dear King, in Kimpuru!;'a-var!?a
the great devotee Hanumiin is always engaged with the inhabitants
of that land in devotional service to Lord Ramacandra, the elder
brother of Lak!;>mai,la and dear husband of Sitadevi.
TEXT2
311�i!to).,. ��(*\ht+tl.,.;
�
�Uqflloftfu � � rntffir II � II
ar$#$er,tena saha gandharvair anugiyamanam para ma-kalyar,tim
bhartr-bhagavat-katham samupa.Sp:wti svayam cedam gayati.
cir$!i-$er,tena-Arl?til?el).a, the chief personality of Kimpuru�?a-var�?a;

sah a - wi t h ; ga n d h a r v a ift-by a c o m p a n y of G a n d h a r v a s ;
anugiyamanam-being chanted; parama-ka lyar,tim-most auspicious;
bhartr-bhagavat-katham-the glories of his master, who is also the
Supreme Personality of Godhead; samu pa.Srr,tati-he hears with great at
tention; svayam ca - and personally; idam-this; gayati-chants .
TRANSLATION
A host of Gandharvas is always engaged in chanting the glories
of Lord Ramacandra. That chanting is always extremely
auspicious. Hanumiinji and Ar!?ti!?ei;la, the chief person in
Kimpuru�a-var�a, constantly hear those glories with complete

attention. Hanuman chants the following mantras.
PURPORT
In the PuriiTJOS there are two different opmwns concerning Lord
Ramacandra. In the Laghu-bhiigavatamrta (5.34-36) this is confirmed in
the description of the incarnation of Manu.
viisudeviidi-rupiiru'im
avatiiriib prakirtitiib
vi$1)-u-dharmottare riima
lak§ma�yiib kramiidami
piidme tu riimo bhagaviin

niiriiya� itirita�t
se�a.S cakrarh ca sankhaS ca
kramiit syur lak§maruidayab
madhya-desa-sthitiiyodhyii
pure 'sya vasatib smrtii
mahii-vaikuJ:t!haloke ca
riighavedrasya kirtitii
The Vi$1)-u-dharmottara describes that Lord Ramacandra and His

brothers-Lalq;maQa, Bharata and Satrughna-are incarnations of
Vasudeva, Sailkarf?aQa, Pradyumna and Aniruddha respectively. The
Padma Purii�, however, says that Lord Hamacandra is an incarnation of
Narayai_la and that the other three brothers are incarnations of Sef?a,
Cakra and Sankha. Therefore Srila Baladeva Vidyabhuf?al).a has con
cluded, tad idarh kalpa-bhedenaiva sambhiivyam. In other words, these
opinions are not contradictory. In some millenniums Lord Ramacandra
and His brothers appear as incarnations of Vasudeva, Sankarf?ai_la, Pra
dyumna and Aniruddha, and in other millenniums They appear as incar
nations of Narayai_la, Sef?a, Cakra and Sankha. The residence of Lord
Ramacandra on this planet is Ayodhya. Ayodhya City is still existing in
the district of Hyderabad, which is situated on the northern side of Ut
tara Pradesh.
Text3) The Island of Jarnhiidvipa 225
TEXT3
3:P ;11ft �ij �� aw:r��i1�E4dltt ;rq

rn��dlt+i9t ��Itt �: �qT�€fWU1ilf if.U �
�� +i�T�Fr �miltF-r if+i � II � II
orh namo bhagavate uttama.Slokaya nama arya-lalcya�-sila-vrataya
nama upa§ilcyitatmana upasita-lokaya nama& sadhu-vada-nika$wwya
namo brahmar:tya-devaya maha-purU§aya maha-n'ijaya nama iti.
om-0 my Lord; nama&-my respectful obeisances; bhagavate

unto the Supreme Personality of Godhead; uttama-slokaya-who is al
ways worshiped with selected verses; nama&-my respectful obeisances;
arya-lalcya�-sila-vrataya-who possesses all the good qualities of ad
vanced personalities; nama&-my respectful obeisances; upa§ilcyita-at
mane-unto You whose senses are under control; upasita-lokaya-who
is always remembered and worshiped by all the different classes of living
entities; nama&-my respectful obeisances; sadhu-vada-nika$a1Jliya
to the Lord, who is like a stone for examining all the good qualities of a
sadhu; nama&-my respectful obeisances; brahmar:tya-devaya-who is
worshiped by the most qualified brahmaTJaS; maha-pur U§dya-unto the
Supreme Lord, who is worshiped by the PurU§a-sukta because of being
the cause of this material creation; maha-rajaya-unto the supreme
king, or the king of all kings; nama&-my respectful obeisances; iti
thus.
TRANSLATION
Let me please Your Lordship by chanting the bija-mantra
mhkiira. I wish to offer my respectful obeisances unto the Per
sonality of Godhead, who is the best among the most highly ele
vated personalities. Your Lordship is the reservoir of all the good
qualities of Aryans, people who are advanced. Your character and
behavior are always consistent, and You always control Your senses
and mind. Acting just like an ordinary human being, You exhibit
exemplary character to teach others how to behave. There is a
touchstone that can be used to examine the quality of gold, but
You are like a touchstone that can verify all good qualities. You are
worshiped by hrahmaJ.las who are the foremost of all devotees.

You, the Supreme Person, are the King of kings, and therefore I
TEXT4
yat tad viSuddhiinubhava-rniitram ekam

sva-tejasii dhvasta-gur:w-vyavastham
pratyak pra.Siintarh sudhiyopalambhanam
hy aniima-ruparh niraharh prapadye
yat-which; tat-to that supreme truth; viSuddha-transcendentally

pure, without contamination by material nature; anubhava-ex
perience; rniitram-that sac-cid-iinanda transcendental body; ekam
the one; sva-tejasii-by His own spiritual potency; dhvasta-van
quished; gur:w vyavastham-the influence of the modes of material
-
nature; pratyak-transcendental, not to be seen with material eyes; pra

siintam-undisturbed by material agitation; sudhiyii-by Kr�l).a con
sciousness, or purified consciousness, uncontaminated by material
desires, fruitive activities and speculative philosophy; upalambhanam
who can be achieved; hi-indeed; anii ma-rupam-without a material
name and form; niraham-without a material ego; prapadye-let me
offer my respectful obeisances.
TRANSLATION
The Lord, whose pure form [sac-cid-iinanda-vigraha] is uncon
taminated by the modes of material nature, can he perceived by
pure consciousness. In the Vedanta He is described as being one
without a second. Because of His spiritual potency, He is un
touched by the contamination of material nature, and because He
is not subjected to material vision, He is known as transcendental.
Text 4] The Island of Jamhiidvipa 227
He has no material activities, nor has He a material form or name.

Only in pure consciousness, Kr�I;la consciousness, can one per
ceive the transcendental form of the Lord. Let us be firmly fixed at
the lotus feet of Lord Riimacandra, and let us offer our respectful
obeisances unto those transcendental lotus feet.
PURPORT
The Supreme Personality of Godhead, l(r�Q.a, appears in various ex
pansions, as stated in the Brahma-samhitii (5.39):
riimiidi-murti$u kalii-niyamena ti$than

niiniivatiiram akarod bhuvane$U kintu
kr$r:u:t/:t svayarh samabhavat parama/:t pumiin yo
govindam iidi-purU$arh tam aham bhajami
"I worship the Supreme Personality of Godhead, Govinda, who is always

situated in various incarnations such as Rama, N�simha and many subin
carnations as well, but who is the original Personality of Godhead known
as K��Q.a and who incarnates personally also." Kr�Q.a, who is vi$7J-u-tattva,
has expanded Himself in many Vi�Q.U forms, of which Lord Ramacandra
is one. We know that the vi$�J-u-tattva is carried by the transcendental
bird Garu�a and is equipped with different types of weapons in four
hands. Therefore we may doubt whether Lord Ramacandra could be in
the same category, since He was carried by Hanuman, not by Garu�a,
and had neither four hands nor the sankha, cakra, gada and padma.
Consequently this verse clarifies that Ramacandra is as good as Kr�Q.a
(riimiidi-murti$u kala). Although l(r�Q.a is the original Supreme Per
sonality of Godhead, Ramacandra is not different from Him. Ramacandra
is unaffected by the modes of material nature, and therefore He is pra
siinta, never disturbed by those modes.
Unless one is saturated with love for the Supreme Personality of
Godhead, one cannot appreciate the transcendental value of Lord Rama
candra; one cannot see Him with material eyes. Because demons like
RavaQ.a have no spiritual vision, they consider Lord Ramacandra an or
dinary �atriya king. Raval).a therefore attempted to kidnap Lord Rama
candra's eternal consort, Sitadevl. Actually, however, Raval).a could not
carry off Sitadevl in her original form. As soon as she was touched by
RavaQ.a's hands, she gave him a material form, but she maintained her
original form beyond his vision. Therefore in this verse the words pra
tyak prC!Siintam indicate that Lord Ramacandra and His potency, the god
dess Si:ta, keep themselves aloof from the influence of the material
energy.
In the Upan�ads it is said: yam eva�a vr�ute tena labhya/:1,. The
Supreme Lord, Paramatma, the Personality of Godhead, can be seen or
perceived only by persons who are saturated with devotional service. As
stated in the Brahma-samhitii (5.38):
premiinjana-cchurita-bhakti-vilocanena
santa/:1, sadaiva hrdaye$u vilokayanti
yam syiimasundaram acintya-gu�-svanlparh
govindam adi-purU$arh tam aham bhajami
"I worship the primeval Lord, Govinda, who is always seen by the devo
tee whose eyes are anointed with the pulp of love. He is seen in His eter
nal form of S yamasundara, situated within the heart of the devotee."
Similarly, in the Chandogya Upan�ad it is stated, etas tisro devatii
anena jivena. In this verse of the Chiindogya Upan�ad the word anena
is used to distinguish the iitmii and Paramatma as two separate iden
tities. The words tisro devatii indicate that the body of the living entity is
made of three material elements-fire, earth and water. Although the
Paramatma enters the heart of the jivatmii, who is influenced and desig
nated by a material body, the Paramatma has nothing to do with the
jiviitmii 's body. Because the Paramatma has no material connections, He
is described here as aniima-ruparh niraham. The Paramatma has no
material identity, whereas the Jiviitmii does. The jiviitmii may introduce
himself as an Indian, American, German and so on, but the Paramatma
has no such material designations, and therefore He has no material
name. The jiviitmii is different from his name, but the Paramatma is not;
His name and He Himself are one and the same. This is the meaning of
niraham, which means "without material designations." This word can
not possibly be twisted to mean that the Paramatma has no aharikiira, no
"1-ness" or identity. He has His transcendental identity as the Supreme.
This is the explanation given by Srila ]iva Gosvami. According to another
interpretation, given by Visvanatha Cakravarti Thakura, niraham
means nirniScayena aham. Niraham does not mean that the Supreme
Lord has no identity. Rather, the stress given by the word aham proves
strongly that He does have His personal identity because nir not only
means "negative" but also means "strong ascertainment."
TEXTS
��itr�n�f� �
�m- ;{ W-f� fqir: ,
�s��:��:
�:fRfliiaTI;J Ol{ijwn;fi� II "\ II
martyiivatiiras tv iha martya-sik§ar:wm
rak§o-vadhiiyaiva na kevalam vibho/:t
kuto 'nyathii syiid ramata/:t sva iitmana/:t
sita-krtani vyasaniiniSvarasya
martya-as a human being; avatiira}:t-whose incarnation; tu

however; iha-in the material world; martya-sik§ar:wm-for teaching
all the living entities, especially human beings; rak§a}:t-vadhiiya-to kill
the demon Ravai).a; eva-certainly; na-not; kevalam -only; vibho}:t
of the Supreme Personality of Godhead; kuta/:t-from where; anyathii
otherwise; syat-there would be; ramata}:t-of one enjoying; sve-in
Himself; iitmana/:t-the spiritual identity of the universe; sita-of the
wife of Lord Ramacandra; krtani-appearing due to the separation;
vyasaniini-all the miseries; iSvarasya-of the Supreme Personality of
Godhead.
TRANSLATION
It was ordained that Riivm:ta, chief of the Riik�asas, could not be
killed by anyone but a man, and for this reason Lord Riimacandra,
the Supreme Personality of Godhead, appeared in the form of a
human being. Lord Riimacandra's mission, however, was not only
to kill Riivm:ta but also to teach mortal beings that material happi
ness centered around sex life or centered around one's wife is the
cause of many miseries. He is the self-sufficient Supreme Per
sonality of Godhead, and nothing is lamentable for Him.
Therefore why else could He be subjected to tribulations by the

kidnapping of mother Sita?
PURPORT
When the Lord appears in this universe in the form of a human being,
He has two purposes, as stated in Bhagavad-gitd (4.9) -paritrarz,aya
sadhuniirh viniisaya ca d�krtam: to destroy the demons and protect the
devotees. To protect the devotees, the Lord not only satisfies them by His
personal presence but also teaches them so that they will not fall down
from devotional service. By His personal example, Lord Ramacandra
taught the devotees that it is better not to enter married life, �hich is
certainly followed by many tribulations. As confirmed in Snmad
Bhiigavatam (7.9.45):
yan maithunadi-grhamedhi-sukham hi tuccharh

kalJl)uyanena karayor iva du/:tkha-du/:tkham
trpyanti neha krparz,a bahu-du/:tkha-bhaja/:t
kalJl)utivan manasijarh v4aheta-dhira/:t
KrpaTJllS, those who are not advanced in spiritual knowledge and who are
therefore just the opposite of brahma1J(lS, generally take to family life,
which is a concession for sex. Thus they enjoy sex again and again,
although that sex is followed by many tribulations. This is a warning to
devotees. To teach this lesson to devotees and to human society in
general, Lord Sri Ramacandra, although the Supreme Personality of
Godhead Himself, underwent a series of tribulations because He accepted
a wife, mother Sita. Lord Ramacandra underwent these austerities, of
course, only to instruct us; actually He never has any reason to lament
for anything.
Another aspect of the Lord's instructions is that one who accepts a wife
must be a faithful husband and give her full protection. Human society is
divided into two classes of men-those who strictly follow the religious
principles and those who are devotees. By His personal example, Lord
Ramacandra wanted to instruct both of them how to fully adopt the dis
cipline of the religious system and how to be a beloved and dutiful hus
band. Otherwise He had no reason to undergo apparent tribulations. One
who strictly follows religious principles must not neglect to provide all
Text6] The Island of Jambudvipa 231
facilities for the complete protection of his wife. There may be some
suffering because of this, but one must nevertheless endure it. That is
the duty of a faithful husband. By His personal example, Lord Rama
candra demonstrated this duty. Lord Ramacandra could have produced
hundreds and thousands of Sitas from His pleasure energy, but just to
show the duty of a faithful husband, He not only rescued Sita from the
hands of Ravai).a but also killed Ravai).a and all the members of his
family.
Another aspect of the teachings of Lord Ramacandra is that although
Lord Vi�I).u, the Supreme Personality of Godhead, and His devotees may
apparently suffer from material tribulations, they have nothing to do
with such tribulations. They are mukta-purU$as, liberated persons,
under all circumstances. It is therefore said in the
Caitanya-bhiigavata:
yata dekha va�rw-vera vyavahara dul)kha

niScaya janiha taha paramananda-sukha
A Vai�I).ava is always firmly situated in transcendental bliss because of

engagement in devotional service. Although he may appear to suffer
material pains, his position is called transcendental bliss in separation
( viraha). The emotions a lover and beloved feel when separated from
one another are actually very blissful, although apparently painful.
Therefore the separation of Lord Ramacandra from Sitadevi, as well as
the consequent tribulation they suffered, is but another display of tran
scendental bliss. That is the opinion of Srila Visvanatha Cakravarti
Thakura.
TEXT6
� .
WI q « 3TR�S��ar ij�:
�r�qt �{(ql'f_ �•w: ,
WI � eti��<:t
WI ��+toT :qyfq- mt��fu II � II
na vai sa iitmatmavatiim suhrttamal;

saktas tri-lokyam bhagaviin viisudeval;
na stri-krtam kaSmalam a.Snuvita
na lak$marw-m ciipi vihatum arhati
232 S ri mad-Bhagavatam [Canto 5, Ch. 19
na-not; vai-indeed; sa(t-He; atrna-the Supreme Soul; atma

vatam-of the self-realized souls; suh rt-ta ma(t-the best friend; sak
ta(t-attached; tri-loky am-to anything within the three worlds;
bhagavan-the Supreme Personality of Godhead; vasudeva(t-the all
pervading Lord; na-not; stn-k rtam-obtained because of His wife;
kaSmalam-sufferings of separation; a.Snuvita-would obtain; na-not;
la�ma�m-His younger brother Lak�ma1,1a; ca-also; api-certainly;
vihatum-to give up; arhati-be able.
TRANSLATION
Since Lord Sri Riimacandra is the Supreme Personality of
Godhead, Vasudeva, He is not attached to anything in this material
world. He is the most beloved Supersoul of all self-realized souls,
and He is their very intimate friend. He is full of all opulences.
Therefore He could not possibly have suffered because of separa
tion from His wife, nor could He have given up His wife and
Lak!?mlll,la, His younger brother. To give up either would have
been absolutely impossible.
PURPORT
In defining the Supreme Personality of Godhead, we say that He is full
in all six opulences-wealth, fame, strength, influence, beauty and
renunciation. He is called renounced because He is not attached to any
thing in this material world; He is speeifically attached to the spiritual
world and the living entities there. The affairs of the material world take
place under the superintendence of Durgadevi (smi-sthiti-pralaya
siidhana-saktir ekal chayeva yasya bhuvanani bibharti durga) . Every
thing is going on under the strict rules and regulations of the material
energy, represented by Durga. Therefore the Lord is completely
detached and need not give attention to the material world. Sltadevi
belongs to the spiritual world. Similarly, Lord Lak�ma1,1a, Ramacandra's
younger brother, is a manifestation of Sailkar�ai,la, and Lord Ramacandra
Himself is Vasudeva, the Supreme Personality of Godhead.
Since the Lord is always spiritually qualified, He is attached to ser
vants who always render transcendental loving service unto Him. He is
attached to the truth in life, not to brahminical qualities. Indeed, He is
never attached to any material qualities. Although He is the Supersoul of
Text7 ] The Island of Jamhudvipa 233
all living entities, He is specifically manifest to those who are self

realized, and He is especially dear to the hearts of His transcendental
devotees. Because Lord Ramacandra descended to teach human society
how dutiful a king should be, He apparently gave up the company of
mother Sitii and Lak�?mal)a. Factually, however, He could not have given
them up. One should therefore learn about the activities of Lord Rama
candra from a self-realized soul. Then one can understand the transcen
dental activities of the Lord.
TEXT7
WI � ;@ � WI �lfti
�('
WI�WI��:I
....
��Rft ;ft �..,�-
� � if� �+fUfliJ�U II \9 II
na janma nilnam mahato na saubhagam

na van na buddhir nakrtis to$a-hetu/:t
tair yad visman api no vanaukasa5
cakiira sakhye bata lak$mar:Uigraja/:t
na-not; janma-birth in a very polished, aristocratic family;

nilnam-indeed; mahata/:t-of the Supreme Personality of Godhead;
na-nor; saubhagam-great fortune; na-nor; viik-an elegant man
ner of speaking; na-nor; buddhi/:t-sharpness of intelligence; na
not; akrti/:t-features of the body; to$a-hetu/:t-the cause of pleasure to
the Lord; tai/:t-by all those above-mentioned qualities; yat-because;
visman-rejected; api-aJthough; na/:t-us; vana-okasa/:t-the inhabi
tants of the forest; cakiira-accepted; sakhye-in friendship; bata
alas; lak$a1J-ll-agra-ja/:t-Lord Sri Ramacandra, the elder brother of
Lak�?mal)a.
TRANSLATION
One cannot establish a friendship with the Supreme Lord Rama
candra on the basis of material qualities such as one's birth in an
aristocratic family, one's personal beauty, one's eloquence, one's
sharp intelligence or one's superior race or nation. None of these
qualifications is actually a prerequisite for friendship with Lord

Sri Ramacandra. Otherwise how is it possible that although we un
civilized inhabitants of the forest have not taken noble births,
although we have no physical beauty and although we cannot
speak like gentlemen, Lord Ramacandra has nevertheless accepted
us as friends?
PURPORT
In a prayer to K:r�J;Ia expressing her feelings, Srimatl Kunt!devi called
Him akincana-gocara. The prefix a means "not," and kincana
"something of this material world." One may be very proud of his
prestigious position, material wealth, beauty, education and so on, but
although these are certainly good qualifications in material dealings, they
are not necessary for achieving friendship with the Supreme Personality
of Godhead. One who possesses all these material qualities is expected to
become a devotee, and when he actually does, the qualities are properly
utilized. Those who are puffed up by a high birth, wealth, education and
personal beauty (janmaiSvarya-sruta-sri) unfortunately do not care for
developing K:r�J;Ia consciousness, nor does the Supreme Personality of
Godhead care about all these material qualifications. The Supreme Lord
is achieved by devotion ( bhaktya miim abhijanati). One's devotion and
sincere desire to serve the Supreme Personality of Godhead are the only
qualifications. Rupa Gosvami has also said that the price for achieving
God's favor is simply one's sincere eagerness to have it (laulyam ekam
millyam). In the Caitanya-bhiigavata it is said:
kholiivecii sevakera dekha bhiigya-simii

brahmii siva kiiiule yiira dekhiya mahimii
dhane jane piir:u,litye kr�r:w nahi piii

kevala bhaktira va5a caitanya-gosani
"Behold the great fortune of the devotee Kholaveca. Lord Brahma and
Siva shed tears upon seeing his greatness. One cannot attain Lord K:r�J;Ia
by any amount of wealth, followers, or learning. Sri Caitanya
Mahaprabhu is controlled only by pure devotion." Lord Sri Caitanya
Mahaprabhu had a very sincere devotee whose name was Kholaveca
Text 8] The Island of Jambudvipa 235
Sridhara and whose only business was to sell pots made of the skin of
banana trees. Whatever income he had, he used fifty percent for the wor
ship of mother Ganges, and with the other fifty percent he provided for
his necessities. On the whole, he was so very poor that he lived in a cot
tage that had a broken roof with many holes in it. He could not afford
brass utensils, and therefore he drank water from an iron pot. Neverthe
less, he was a great devotee of Lord Sri Caitanya Mahaprabhu. He is a
typical example of how a poor man with no material possessions can
become a most exalted devotee of the Lord. The conclusion is that one
cannot attain shelter at the lotus feet of Lord l(r�I).a or Sri Caitanya
Gosani through material opulence; that shelter is attainable only by pure
devotional service.
anyabhi/i4ita-sun yam
jfiiina-karmiidy-anavrtam
iinukulyena kmuinu
silanarh bhaktir uttama

l(r�I).a favorably and without desire for material profit or gain through
tional service."
TEXTS
�s� ertttN enwm �:

�� : �i(l�� I
• uil �:illi'Rf m
� '3*1(1;c;ctt�Cfite�lfW:a:i!4fltftr II � II
suro 'suro vapy atha vanaro nara/:t

sarvatmana ya /:t sukrtajftam uttamam
bhajeta ramarh manujakrtirh harirh
ya uttaran anayat kosalan divam iti
sura/:t-demigod; asura/:t-demon; va api -or; atha-therefore;

va-or; anara/:t-other than a human being (bird, beast, animal and so
on); nara/:t-a human being; sarva-dtmand-wholeheartedly; ya/:t-
who; su-krtajiiam-easily made grateful; uttamam-most highly ele

vated; bhajeta-should worship; ramam-Lord Ramacandra; manuja
akrtim-appearing as a human being; harim-the Supreme Personality
of Godhead; ya!l-who; uttaran-of northern India; anayat-brought
back; kosalan-the inhabitants of Kosala-desa, Ayodhya; divam-to the
spiritual world, Vaiku1,1tha; iti-thus.
TRANSLATION
Therefore, whether one is a demigod or a demon, a man or a
creature other than man, such as a beast or bird, everyone should
worship Lord Riimacandra, the Supreme Personality of Godhead,
who appears on this earth just like a human being. There is no
need of great austerities or penances to worship the Lord, for He
accepts even a small service offered by His devotee. Thus He is
satisfied, and as soon as He is satisfied, the devotee is successful.
Indeed, Lord Sri Riimacandra brought all the devotees of Ayodhyii
back home, back to Godhead [Vaiku:t;ttha].
PURPORT
Lord S ri Ramacandra is so kind and merciful to His devotees that He is
very easily satisfied by a little service rendered by anyone, human or not.
This is the special advantage of worshiping Lord Ramacandra, and there
is the same advantage in worshiping Lord Sri Caitanya Mahaprabhu.
Lord l<r�?Qa and Lord Ramacandra, in the manner of k§atriyas, some
times showed Their mercy by killing asuras, but Lord Sri Caitanya
Mahaprabhu awarded love of God without difficulty even to the asuras.
All the incarnations of the Supreme Personality of Godhead-but
especially Lord Ramacandra, Lord Kr�t�a and, later, Lord Sri Caitanya
Mahaprabhu-delivered many of the living entities present before
Them, indeed almost all of them. Sri Caitanya Mahaprabhu is therefore
represented in the six-armed form of $U(i-bhuja-milrti, which is a com
bination of Lord Ramacandra, Lord Kr�1,1a and Lord Sri Caitanya
Mahaprabhu. The best purpose of human life can be fulfilled by
worshiping the $a(i-bhuja-murti, the form of the Lord with six arms
two arms of Ramacandra, two arms of l<ri?Qa and two arms of S ri
Caitanya Mahaprabhu.
Text9 ] The Island of Jambudvipa
TEXT9
�sfq qtf �·'it(Wfl(l401i(� 3114iiN19kfgqf4l<f ��r;rm

�'t$lm��q�Wfi{��,qt�q<flif�� ij.US04'ffi'Tffl�mr
11�11
bhiirate 'pi var$e bhagavan nara-niiraya1Jiikhya akalpantam upacita

dharma-jiiana-vairagyaiSvaryopa.Samoparamatmopalambhanam
anugrahayatmavatam anukampaya tapo 'vyakta-gatiS carati.
bharate-in Bharata; api - also; var$e-the tract of land;

b hagavan-the Supreme Personality of Godhead; nara-naraya�
akhya�-known as Nara-Narayal).a; a-kalpa-antam-up to the end of
the millennium; upacita - increasing; dharma-religion; jnana
knowledge; vairagya-renunciation or nonattachment; aiSvarya
mystic opulences; up a.Sama-control of the senses; uparama-freedom
from false ego; atma-upalambhanam-self-realization; anugrahiiya
to show favor; atma-vatam-unto persons interested in self-realization;
anukampaya-by causeless mercy; tapa� -austerities; avyakta-gati�
whose glories are inconceivable; carati-executes.
TRANSLATION
[Sukadeva Gosvann continued: ] The glories of the Supreme
Personality of Godhead are inconceivable. He has appeared in the
form of Nara-Niirayru;ta in the land of Bhiirata-var�a, at the place
known as Badarikasrama, to favor His devotees by teaching them
religion, knowledge, renunciation, spiritual power, sense control
and freedom from false ego. He is advanced in the opulence of
spiritual assets, and He engages in executing austerity until the
end of this millennium. This is the process of self-realization.
PURPORT
People in India may visit the temple of Nara-NarayaQ.a at
Badarikasrama just to learn how the Supreme Personality of Godhead in
His incarnation as Nara-Narayal).a engages in austerities to teach the peo
ple of the world how to achieve self-realization. It is impossible to realize
oneself simply by absorbing oneself in speculation and material ac

tivities. One must be very serious about self-realization and the practice
of austerity. Unfortunately, the people of this age of Kali do not even
know the meaning of austerity. Under these circumstances, the Lord has
appeared as Sri Caitanya Mahaprabhu to bestow upon the fallen souls the
easiest method of self-realization, technically called ceto-darpar:w-mar
janam, cleansing of the dirt from the eore of one's heart. This method is
extremely simple. Anyone can chant the glorious kpjr:w-sarikirtana
Hare l(r�Qa, Hare l(r�Qa, K:r�Qa Kr�t:ta, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare. In this age there are different forms of
so-called advanced scientific knowledge, such as anthropology, Marxism,
Freudianism, nationalism and industrialism, but if we work very hard
under their guidance instead of adopting the process practiced by Nara
Naraya:Q.a, we shall waste our valuable human form of life. Thus we shall
certainly be cheated and misled.
TEXT 10
Cf1Jti�cffl1�mmnr: srmf�tt�sft�qf
ai\.o�P•ilfn�t ¥1fl�t::��qq-oi;:i m=tOf�tA:�fi'WJI: �-
��iNada �� fflll�oll
tam bhagavan narado van,Ui.Sramavatibhir bharatibhi& prajabhir
bhagavat-proktabhyam sarikhya-yogabhyam bhagavad
anubhavopavan:tanam stivan:ter upadek$yamar:w& parama-bhakti
bhavenopasarati idam cabhig�ti.
tam-Him (Nara-Naraya:Q.a); bhagavan-the most powerful saintly

person; narada&-the great sage Narada; varr:w-asrama-vatibhi&-by
followers of the institution of the four varr:ws and four asramas;
bharatibhi&-of the land known as Bharata-var�a (India); prajabhi&
who are the inhabitants; bhagavat-proktabhyam-which was stated by
the Supreme Personality of Godhead; sarikhya-by the sarikhya-yoga
system (the analytical study of material conditions); yogabhyam-by
practice of the yoga system; bhagavat-anubhava-upavan:tanam-which
describes the process of God realization; savar�e&-unto Savart:ti Manu;
upadek$yarnar:w&-instructing; parama-bhakti-bhavena-in greatly
ecstatic loving service to the Lord; upasarati-serves the Lord; idam

this; ca-and; abhig�ti-chants.
TRANSLATION
In his own book, known as Narada Paiicaratra, Bhagavan Narada

has very vividly described how to work to achieve the ultimate goal
of life-devotion-through knowledge and through execution of
the mystic yoga system. He has also described the glories of the
Lord, the Supreme Personality of Godhead. The great sage Narada
instructed the tenets of this transcendental literature to Savar1,1i
Manu in order to teach those inhabitants of Bharata-var�a who
strictly follow the principles of var1,1asrama-dharma how to achieve
the devotional service of the Lord. Thus Narada Muni, along with
the other inhabitants of Bharata-var�a, always engages in the ser
vice of Nara-Naray8I,J.a, and he chants as follows.
PURPORT
Sri Caitanya Mahaprabhu has clearly declared:
bharata-bhilmite haila manll§ya-janma yara

janma sarthaka kari' kara para-upakara
The real success or fulfillment of the mission of human life can be

achieved in India, Bharata-var�a, because in Bharata-var�a the purpose
of life and the method for achieving success are evident. People should
take advantage of the opportunity afforded by Bharata-var�a, and this is
especially so for those who are following the principles of van:uisrama
dhanna. If we do not take to the principles of varr:uisrama-dhanna by
accepting the four social orders (brahmar.za, �atriya, vaiSya and sildra)
and the four orders of spiritual life (brahmacari, grhastha, vanaprastha
and sannyasa), there can be no question of success in life. Unfor
tunately, because of the influence of Kali-yuga, everything is now being
lost. The inhabitants of Bharata-var�a are gradually becoming degraded
mlecchas and yavanas. How then will they teach others? Therefore, this
��a consciousness movement has been started not only for the inhabi
tants of Bharata-var�a but for all the people of the world, as announced
by Sri Caitanya Mahaprabhu. There is still time, and if the inhabitants of
240 Srimad-Bhiigavatam [Canto 5, Ch. I9
Bharata-varl?a take this movement of l<.rl?I).a consciousness seriously, the

entire world will be saved from gliding down to a hellish condition. The
l<.rl?I).a consciousness movement follows the process of pancaratrika-vidhi
and that of bhiigavata-vidhi simultaneously, so that people can take ad
vantage of the movement and make their lives successful.
TEXT II
3P ;rm lllFJij ��Rwit"�m·n� �sf?fi��

�� (14'1Uiftt �q�rnqg�� 3l"RliRTIHf�q-� ��
;pJ �f(f II � � II
om namo bhagavate upa§ama-siliiyoparatiiniitmyaya namo 'kincana

vittiiya !"$i-r$abhaya nara-niiriiya�JA1,ya paramahamsa-parama-gurave
iitmiiriimiidhipataye namo nama iti.
om-0 Supreme Lord; nama!t-my respectful obeisances; bhaga

vate-unto the Supreme Personality of Godhead; upa§a ma-siliiya -who
has mastered the senses; uparata - aniitmyaya -having no attachment
for this material world; nama�-my respectful obeisances; akiiicana
vittaya-unto the Supreme Personality of Godhead, who is the only asset
of persons who have no material possessions; !"$i-r$abhiiya-the most ex
alted of saintly p e rsons; n ara - n araya �uiy a -Na ra -Narayal).a;
paramaharhsa-parama-gurave-the most exalted spiritual master of all
paramaharhsas, liberated persons; atmiirama-adhipataye-the best of
self-realized persons; nama?t nama!t-my respectful obeisances again
and again; iti-thus.
TRANSLATION
Let me offer my respectful obeisances unto Nara-Nariiy�a, the.
best of all saintly persons, the Supreme Personality of Godhead.
He is the most self-controlled and self-realized, He is free from
false prestige, and He is the asset of persons who have no material
possessions. He is the spiritual master of all paramaharilsas, who
are the most exalted human beings, and He is the master of the
self-realized. Let me offer my repeated obeisances at His lotus feet.
Text 12] The Island of Jamhudvipa 241
TEXT 12
rntrRI ��
tfi�� trT ;r if��
�tffl �ij)sfq ��: 1
;r
�� g�ft�
�a ;rl{)se'ffi�N'ffifl� 11 � �11
gayati cedam
kartiisya sargad�u yo na badhyate
na hanyate deha-gato 'pi daihikai�
dra§!ur na drg yasya gur:w-ir vidii$yate
tasmai namo 'sakta-vivikta-sa/cyiTJ£
gayati-he sings; ca-and; idam-this; karta-the executor; asya

o£ this cosmic manifestation; sarga-ad�u-of the creation, maintenance
and destruction; ya�-one who; na badhyate-is not attached as the
creator, master or proprietor; na-not; ha nyate-is victimized; deha
gata� api-although appearing as a human being; daihikai�-by bodily
tribulations such as hunger, thirst and fatigue; dra§!U�-of Him who is
the seer of everything; na-not; drk-the power of vision; yasya-of
whom; gur:w-i�-by the material qualities; vidii$yate-is polluted;
tasmai-unto Him; nama�-my respectful obeisances; asakta-unto
the Supreme Person, who is unattached; vivikta-without affection; sak
$iTJ£-the witness of everything.
TRANSLATION
Narada, the most powerful saintly sage, also worships Nara
Narayai,Ia by chanting the following mantra: The Supreme Per
sonality of Godhead is the master of the creation, maintenance and
annihilation of this visible cosmic manifestation, yet He is com
pletely free from false prestige. Although to the foolish He ap
pears to have accepted a material body like us, He is unaffected by
bodily tribulations like hunger, thirst and fatigue. Although He is
the witness who sees everything, His senses are unpolluted by the
objects He sees. Let me offer my respectful obeisances unto that
unattached, pure witness of the world, the Supreme Soul, the Per
PURPORT
The Supreme Personality of Godhead, Ktt?f.la, is described as sac-cid
ananda-vigraha, the body of eternity, transcendental bliss and full
knowledge. Now in this verse He is more fully described. Ktt?f.la is the
creator of the entire cosmic manifestation, yet He is unattached to it. If
we were to construct a very tall skyscraper, we would be very attached to
it, but .l<rt?f.la is so renounced that although He has created everything,
He is not attached to anything (na badhyate). Furthermore, although
Ktt?f.la has His transcendental form, sac-cid-ananda-vigraha, He is not
disturbed by the bodily necessities of life, which are called daihika; for
example, He is never hungry, thirsty or fatigued (na hanyate deha-gato
'pi daihikaib,}. Then again, since everything is Ktt?f.la's property, He sees
everything and is present everywhere, but because His body is transcen
dental, He is above vision, the objects of vision and the process of vision.
When we see someone beautiful, we are attracted. The sight of a
beautiful woman immediately attracts a man, and the sight of a man
naturally attracts a woman. Ktt?f.la, however, is transcendental to all these
faults. Although He is the seer of everything, He is not affiicted with
faulty vision (na drg yasya guJ:ULir vidi4yate). Therefore, although He is
the witness and seer, He is aloof from all affection for the activities He
sees. He is always unattached and separate; He is only a witness.
TEXT 13
� ft �it� mtt��ut
f��tt¥if �� I
��P-1 �a)�
l{� �(f)f��: 11��11
idam hi yogesvara yoga-naipuJ:ULm
hirar:tyagarbho bhagavan jagada yat
yad anta-kiile tvayi nirgur:te mana
bhaktya dadhitojjhita-dU$kalevara/:t
Text 13) The Island of Jamhiidvipa 243
idam-this; hi-certainly; yoga-i.Svara-0 my Lord, master of all

mystic power; yoga-naipu�m-the expert process of executing yogic
principles; hira7J,ya-garbhab-Lord Brahma; bhagavan-the most
powerful; jagada-spoke; yat-which; yat-which; anta-kiile-at the
time of death; tvayi-in You; nirgu7J,e-the transcendence; manab-the
mind; bhaktya-with a devotional attitude; dadh'ita-one should place;
U]jhita-dU$kalevarab-having given up his identification with the
material body.
TRANSLATION
0 my Lord, master of all mystic yoga, this is the explanation of
the yogic process spoken of by Lord Brahma [Hirru:tyagarbha),
who is self-realized. At the time of death, all yogis give up the
material body with full detachment simply by placing their minds
at Your lotus feet. That is the perfection of yoga.
PURPORT
Srila Madhvacarya says:
yasya samyag bhagavati

jiiiinarh bhaktis tathaiva ca
niScintas tasya mok§ab syat
sarva-papa-krto 'pi tu
"For one who very seriously practices devotional service during his
lifetime in order to understand the constitutional position of the Supreme
Personality of Godhead, liberation from this material world is guaran
teed, even if he has previously been addicted to sinful habits." This is
also confirmed in Bhagavad-gua:
api cet suduracaro

bhajate mam ananya bhak
sadhur eva sa mantavyab
samyag vyavasito hi sab
"Even if one commits the most abominable actions, if he is engaged in

devotional service he is to be considered saintly because he is properly
situated." (Bg. 9.30) The only purpose of life is to be fully absorbed in

thoughts of Kr!?J.la and His form, pastimes, activities and qualities. If one
is able to think of Kr!?J.la in this way, twenty-four hours a day, he is
already liberated (svanlpe�J-CL vyavasthitib-}. Whereas materialists are ab
sorbed in material thoughts and activities, devotees, on the contrary, are
always absorbed in thoughts of Kr!?J.la and Kr!?J.la's activities. Therefore
they are already on the platform of liberation. One has to think of Kr!?J.la
with full absorption at the time of death. Then he will certainly return
home, back to Godhead, without a doubt.
TEXT 14
�lftlt��q�:
�! �� f:q�� I
qij fell[.{ ��Hl�
��:�� II�«JII
yathaihikiimlp)mika-kama-lampa!a�
sute$U diire$U dhane$U cintayan
sanketa vidviin kukalevaratyayiid
yas tasya yatna� srama eva kevalam
yatlui-as; aihika-in the present life; amU$mika-in the expected

future life; kama-lampata�-a person who is very attached to lusty
desires for bodily enjoyment; sule $u-children; diire$u-wife;
dhane$U-Wealth; cintayan-thinking about; sanketa-is afraid; vid
viin-a person advanced in spiritual knowledge; ku-kalevara-of this
body, which is full of stool and urine; atyayat-because of loss; ya�
anyone; tasya-his; yatna�-endeavors: srama�-a waste of time and
energy; eva-certainly; kevalam-only .
TRANSLATION
Materialists are generally very attached to their present bodily
comforts and to the bodily comforts they expect in the future.
Therefore they are always absorbed in thoughts of their wives,
children and wealth and are afraid of giving up their bodies, which
are full of stool and urine. If a person engaged in Kr�J.la conscious

ness, however, is also afraid of giving u p his body, what is the use
of his having labored to study the siistras? It was simply a waste of
time.
PURPORT
At the time of death a materialist thinks of his wife and children. He is
absorbed in thinking of how they will live and who will take care of them
after he leaves. Consequently he is never prepared to give up his body;
rather, he wants to continue to live in his body to serve his society,
family, friends and so on. Therefore by practicing the mystic yoga
system one must become detached from bodily relationships. If despite
practicing bhakti-yoga and studying all the Vedic literature, one is afraid
of giving up his bad body, which is the cause of all his suffering, what is
the use of his attempts to advance in spiritual life? The secret of success
in practicing yoga is to become free from bodily attachments. Srila
Narottama dasa Thakura says, deha-smrti niihi yara, sarilsiira-bandhana
kiihiin tara: one whose practice has freed him from the anxieties of
bodily needs is no longer in conditional life. Such a person is freed from
conditional bondage. A person in ��!).a consciousness must fully dis
charge his devotional duties without material attachment. Then his
liberation is guaranteed.
TEXT 15
�: snft� i��q�f
��:n� �m��
fu-�t'{ �;{� � �fiW
fel� �if �Pt ;:r: �'lfij II �'-\II
tan na/:t prabho tvam kukalevariirpitiim
tvan-miiyayaham-mamatiim adho�aja
bhindyama yeniiSu vayaril sudurbhidiim
vidhehi yogaril tvayi na/:t svabhiivam iti
tat-therefore; na/:t-our; prabho-0 my Lord; tvam- You; ku

kalevara-arpitiim -invested in this bad body full of stool and urine;
tvat-mayaya-by Your illusory energy; aham-mamatam-the concep

tion of "I and my"; adhok§aja-0 Transcendence; bhindyama-may
give up; yena-by which; asu-very soon; vayam-we;
sudurbhidiim-which is very difficult to give up; vidhehi-please give;
yogam-the mystic process; tvayi-un to You; natt-our; svabhavam
which is symptomized by a steady mind; iti-thus.
TRANSLATION
Therefore, 0 Lord, 0 Transcendence, kindly help us by giving
us the power to execute bhakti-yoga so that we can control our
restless minds and fix them upon You. We are all infected by Your
illusory energy; therefore we are very attached to the body, which
is full of stool and urine, and to anything related with the body.
Except for devotional service, there is no way to give up this at
tachment. Therefore kindly bestow upon us this benediction.
PURPORT
The Lord advises in Bhagavad-gita: man-mana bhava mad-bhakto
mad-yaji mam namaskuru. The perfect yoga system consists of always
thinking of Kr�Qa, always engaging in devotional service, always
worshiping Kr�Qa and always offering obeisances unto Him. Unless we
practice this yoga system, our illusory attachment for this bad body,
which is full of stool and urine, is impossible to give up. The perfection
of yoga consists of giving up attachment for this body and bodily rela
tionships and transferring that attachment to Kr�Qa. We are very
attached to material enjoyment, but when we transfer that same attach
ment to K:r;�t:la, we traverse the path of liberation. One has to practice this
yoga system and none other.
TEXT 16
��eA��:
�� : ��: ctit�: �m �Cff��QT�: m�
�-it �t�1 q'f�m f'€1;:-oq: w�m�arltrft:
�� q�;ft ��: �m ;jft.5T rit�l�
Cfitqf'qftftftr � � ��":
;m�HI�ll��rr: II � �II
bharate 'py asmin var$e saric-chailii� santi bahavo malayo mangala
prastho mainiikas trikilta r$abha� kutaka� kollaka� sahyo devagirir
r$yamuka� sri-sailo venka!o mahendro varidharo vindhya� suktiman
rk$agiri� pariyatro dror:wJ citrakil!o govardhano raivataka� kakubho
nilo gokamukha indrakila� kamagirir iti canye ca sata-sahasra§a� sailiis
te$iirh nitamba-prabhava nada nadya§ ca santy asankhyata/:t.
bharate-in the land of Bharata-var�a; api-also; asmin-in this;

var$e-tract of land; sarit-rivers; sai/ii�-mountains; santi-there
a re; bahava�-many; ma laya�-Malaya; man gala-prastha�
Mangala-prastha; mainiika�-Mainaka; tri-kil!a�-Triku�a; r$abha�
&abha; kil!aka�-Kii�aka; kollaka�-Kollaka; sahya�-Sahya; deva
giri�- Devagiri; r$ya-milka�-��ya miika; sri-saila�-Sri -saila;
venka!a�-Ven k a�a; mahendra�-Mahendra; vari-dhara�
Varidhara; vindhya�-Vindhya; suktiman-Suktiman; rk$a-giri�
�k�agiri; pariyatra�-Pariyatra; dro � a�- Dro i,J. a; citra-kil!a�
Citrakii�a; govardh ana�-Govardhana; rai vataka�-Ra ivat aka;
kakubha�-Kakubha; nila�-Nila ; gokamukha�-Gokamukha; in
drakila�-lndraki la; kama-giri�-Kamagiri; iti-thus; ca-and;
anye-others; ca-also; sata-sahasra§a�-many hundreds and thou
sands; sai/ii�-mountains; te$iim-of them; nitamba-prabhava�-born
of the slopes; nada�-big rivers; nadya�-small rivers; ca-and;
santi-there are; asankhyata�-innumerable.
TRANSLATION
In the tract of land known as Bhiirata-var�a, as in Ilavrta-var�a,
there are many mountains and rivers. Some of the mountains are
known as Malaya, Mangala-prastha, Mainiika, Triku�a, l,t�ahha,
Ku�aka, Kollaka, Sahya, Devagiri, �yamuka, Sri-saila, Verika�a,
Mahendra, Viiridhiira, Vindhya, Suktimiin, I,tk�agiri, Piiriyiitra,
Dro1,1a, Citraku�a, Govardhana, Raivataka, Kakuhha, Nila,
Gokiimukha, lndrakila and Kamagiri. Besides these, there are
many other hills, with many large and small rivers flowing from
their slopes.
TEXTS 17-18
��=m:nfltft �: �� wml� �WRTWfl'IR'IWIT �q��

II� \911 :q�q�J <:tmf.IIJI1 3T�Gf �T i<:lfll�l ��;:r�T i!fil� �aft
'Plf�ilT ��ijt ijW�� 'J.S�IJIT �ot�T �Tfl��'t rn�t�U filFfr\:1fl
�) a-yqr tiT �� T :q�ocrer f«·��;:�: miJf� WJ�r
f{��r ��'lfij�ftft� fsre'�' i!fitf?J� fi�FeRr �il' ��m
�'T tftflffi «�� it��<:tr «WfijT ij'llfll ��¥JTill ��
f�11�ilR� ��: 11��
etiisam apo bhiiratya� praja niimabhir eva punantiniim atmanii
copasprsanti. candravasa tamraparr;J avatodii krtamiilii vaihiiyasi kiiveri
ve�i payasvini sarkaravartii twigabhadra kr��ve�ya bhimarathi
godavari nirvindhya payo��i tapi reva surasa narmada carrna�vati
sindhur andha� so� ca nadau mahiinadi vedasmrtir r�ikulya trisamii
kau5iki mandiikini yamuna sarasvati dr�advati gomati sarayil rodhasvati
saptavati s�omii satadras candrabhiiga marudvrdhii vitasta asikni
viSveti mahii-nadya�.
etiisam-o£ all these; apa�-water; bhiiratya�-o£ Bharata-var�a

(India); praja�-the residents; niimabhi�-by the names; eva-only;
punantiniim-are purifying; atmanii-by the mind; ca-also; upaspr
santi-touch; candra-vasa-Candravasa; tamra-pan:ti-Tamrapari,li;
avatoda-Avatoda; krta-mala-K:rtamala; vaihayasi-Vaihayasi;
kiiveri-Kaveri; ve�i-Yel,li; payasvini-Payasvini; sarkaravarta
Sar k ara var ta; t ung a - b h a d r a -T uilg a b h adra; k r � � a - v e � y a
K:r�Qavel).ya; bhima-rathi-Bhimarathi; godavari-Godavari; nir
vindhya-Nirvindhya; pay��i-Payo!?I,li; tapi-Tapi; revii-Reva;
surasa-Surasa; narmada-Narmada; carma�vati-Carmal,lvati;
sindhu�-Sindhu; andhaft-Andha; so�ft-Soi.la; ca-and; nadau
two rivers; maha-nadi-Mahanadi; veda-smrtift-Vedasm:rti; r�i
kulya-��ikulya; tri-samii-Trisama; kau5iki-Kausiki; mandiikini
Mandakini; yamuna-Yamuna; sarasvati-Sarasvati; dr�advati
D:r�advati; gomati-Gomati; sarayu-Sarayii; rodhasvati-Rodhasvati;
saptavati-Saptavati; s�omii-Su�oma� sata-druft-Satadrii; candra-
Text 19) The Island of Jamhudvipa 249
bhiiga -Candrabhaga; marudvrdhii- Marudv:rdha; vitasta-Vitasta;

asikni-Asikni: ; viSva- Visva; iti-thus; maha-nadya �-big rivers.
TRANSLATION
Two of the rivers-the Brahmaputra and the Soi.J.a-are called
nadas, or main rivers. These are other great rivers that are very
prominent: Candravasa, Tamraparrp, Avatoda, �tamala,
Vaihayasi, Kaveri, Verp, Payasvini, Sarkaravarta, Turigabhadra,
��J:.liiVei.J.ya, Bhimarathi, Godavari, Nirvindhya, Payo�J:.li, Tapi,
Reva, Surasa, Narmada, Carm8J:.lvati, Mahanadi, Vedasmrti,
��ikulya, Trisama, Kausiki, Mandakini, Yamuna, Sarasvati, Dr�ad
vati, Gomati, Sarayu, Rodhasvati, Saptavati, Su�oma, Satadru,
Candrabhaga, Marudv:rdha, Vitasta, Asikni and Visva. The inhabi
tants of Bhiirata-var�a are purified because they always remember
these rivers. Sometimes they chant the names of these rivers as
mantras, and sometimes they go directly to the rivers to touch
them and bathe in them. Thus the inhabitants of Bhiirata-var�a
become purified.
PURPORT
All these rivers are transcendental. Therefore one can be purified by
remembering them, touching them or bathing in them. This practice is
still going on.
TEXT 19
3lf��er � ��: Pft:�tQJI�Ufwt �1($� �on

�ott+tl��m�� 311«�or� ��
��Ciuf��.mq � 11��11
asminn eva var�e pur�air labdha-janmabhi/:t sukla-lohita-kr�r:w
va�na svarabdhena karmaT}ii divya-miin�a-niiraka-gatayo bahvya
atmana anupurvyer:w sarvii hy eva sarve�am vidhiyante yathii-varr:w
vidhanam apavarga§ capi bhavati.
asmin eva var�e-in this tract of land (Bharata-var�a); pur�ai�-by

the people; labdha-janmabhi/:t-who have taken birth; sukla-of the
mode of goodness; lohita-of the mode of passion; kr§7Ja-of the mode

of ignorance; va�na-according to the division; sva-by himself;
arabdhena-begun; karma�-by activities; dirya-divine; rruinU$a
human; naraka-hellish; gataya�-goals; bahvya�- many; at
mana�-of his own; anupurrye7Ja-according to acts performed pre
viously; saroo�-al1; hi-certainly; eva-indeed; sarve§am-of all of
them; vidhiyante-are allotted; yatha-var7Ja-vidhanam-in terms of
different castes; apavarga�-the path of liberation; ca-and; api-also;
bhavati-is possible.
TRANSLATION
The people who take birth in this tract of land are divided ac
cording to the qualities of material nature- the modes of goodness
(sattva-gur:ta], passion [rajo-gur:ta], and ignorance (tamo-gur:ta].
Some of them are born as exalted personalities, some are ordinary
human beings, and some are extremely abominable, for in
Bhiirata-var�a one takes birth exactly according to one's past
karma. If one's position is ascertained by a bona fide spiritual
master and one is properly trained to engage in the service of Lord
Vi�r:tu according to the four social divisions (briihmal).a, k�atriya,
vaisya and sudra] and the four spiritual divisions (brahmaciiri,
grhastha, vanaprastha and sannyasa], one's life becomes perfect.
PURPORT
For further information, one should refer to Bhagavad-gita (14.18
and 18.42-45). Srila Ramanujacarya writes in his book Vedanta
sangraha:
evam-vidha-parabhakti-svarupa-jfiiina-viSe§asyotpadaka� purvok
taharahar upaciyarruina-jfulna-purvaka-karrruinugrhita-bhakti-yoga
eva; yathoktam bhagavata pariiSare7Ja-van:u'i.srameti. nikhila-jagad
uddhara�yavanitale 'vatir7Jam para-brahma-bhuta� purU$ottama�
svayam etad uktavan- "svakarma-nirata� siddhim yatha vindati tac
chrr_tu" ''yata� pravrttir bhutanam yena sarvam idam tatam/ svakar
ma� tam abhyarcya siddhim vindati rruinava�"
Quoting from the V i§1Ju Pura7Ja (389), the great sage Parasara Muni has
recommended:
Text 20] The Island of Jarnhudvipa 251
van:z,ii.Sramiiciiravatii
pur�e1Jll para� pumiin
v�JJur aradhyate pantha
niinyat tat-to$a-ki.ira1Jllm
"The Supreme Personality of Godhead, Lord Vi�Qu, is worshiped by the

proper execution of prescribed duties in the system of var7JU and asrama.
There is no other way to satisfy the Lord." In the land of Bharata-var�a,
the institution of varJJiisrama-dharma may be easily adopted. At the pre
sent moment, certain demoniac sections of the population of Bharata
var�a are disregarding the system of var�Jasrama-dharma. Because there
is no institution to teach people how to become brahmar:ws, k$atriyas,
vai.Syas and sudras or brahmacaris, grhasthas, vanaprasthas and san
nyasrs, these demons want a classless society. This is resulting in chaotic
conditions. In the name of secular government, unqualified people are
taking the supreme governmental posts. No one is being trained to act ac
cording to the principles of van:z,ii.Srama-dharma, and thus people are
becoming increasingly degraded and are heading in the direction of
animal life. The real aim of life is liberation, but unfortunately the op
portunity for liberation is being denied to people in general, and
therefore their human lives are being spoiled. The Kr�Qa consciousness
movement, however, is being propagated all over the world to reestablish
the van:z,ii.Srama-dharma system and thus save human society from glid
ing down to hellish life.
TEXT 20
�sit lltlm- �·�l�fl�W4¥Wll�sf�� q(¥U<:+iM ��

�fwlf'{�Rfi:ql•l� Wfle:tl•lRf�Rmll��e:tsU�UI
� � 'iiil�(i'f�'f!lq: II � II o
yo 'sau bhagavati sarva-bhutiitmany aniitmye 'nirukte 'nilayane

paramiitmani viisudeve 'nanya-nimitta-bhakti-yoga-lak$a1JO niini-i gati
nimittavidya-granthi-randhana-dviire7JU yadii hi maha-pur�a-pur�a
prasariga�
ya�-anyone who; asau-that; bhaga vati -unto the Supreme Per

sonality of Godhead; sarva-bhuta-iitmani-the Supersoul of all living
entities;
a ruitmye-having no attachment; anirukte-who is beyond the
mind and speech; anilayane not dependent on anything else; parama
-
litmani- unto the Supreme Soul; vasudeve-Lord Vasudeva, the son of

Vasudeva; ananya-without any other; nimitta- cause ; bhakti-yoga
lak§a�lt -having symptoms of pure devotional service; ruina-gati-of
varied destinations; nimitta-the cause; avidya-granthi-the bondage
of ignorance; randhana-of cutting; dvare � -by means; yada
when; hi-indeed; maha-pur�a-of the Supreme Personality of
Godhead; pur�a-with the devotee; prasangalt-an intimate relation
ship.
TRANSLATION
Mter many, many births, when the results of one's pious ac
tivities mature, one gets an opportunity to associate with pure
devotees. Then one is able to cut the knot of bondage to ignorance,
which hound him because of varied fruitive activities. As a result
of associating with devotees, one gradually renders service to Lord
Vasudeva, who is transcendental, free from attachment to the
material world, beyond the mind and words, and independent of
everything else. That hhakti-yoga, devotional service to Lord
Vasudeva, is the real path of liberation.
PURPORT
Brahman realization is the beginning of liberation, and Paramatma
realization is still further advancement toward the realm of liberation,
but one achieves real liberation when he understands his position as an
eternal servant of the Supreme Personality of Godhead (muktir hit
vanyatha rupam svarupe� vyavasthiti!t}. In the material world, in the
bodily concept of life, everyone is working in the wrong direction. When
one becomes brahma-bhuta, spiritually realized, one understands that he
is not the body and that working in the bodily concept of life is useless
and misdirected. Then his devotional service begins. As Kr��a says in
Bhagavad-gita (18.54):
brahma-bhutalt prasannatma
na socati na kank§ati
samalt sarve$u bhute$u

mad-bhaktim labhate param
Text 21) The Island of Jamhudvipa 253
"One who is thus transcendentally situated realizes the Supreme Brah

man and becomes fully joyful. He never laments or desires to have any
thing; he is equally disposed to every living entity. In that state he at
tains pure devotional service unto Me." Devotional service is actual
liberation. When one is attracted by the beauty of the Supreme Per
sonality of Godhead and his mind is always engaged at the Lord's lotus
feet, he is no longer interested in subjects that do not help him in self
realization. In other words, he loses all attraction for material activities.
In the Taittinya Upani$ad (2.7) it is said: e$a hy evanandayati. yadii hy
evai$a etasmin na drsye 'natmye anirukte 'nilayane 'bhayam prati$tham
vindate 'tha so 'bhayam gato bhavati. A living entity becomes estab
lished in spiritual, blissful life when he fully understands that his happi
ness depends on spiritual self-realization, which is the basic principle of
ananda (bliss), and when he is eternally situated in the service of the
Lord, who has no other lord above· Him.
TEXT 21
�ft� m�-
3tit � f4i+t4iiR �
��'ri��m:1
�*" � � ¥11Httf&t�
��eflqf� �1ft•u II�� II
etad eva hi deva gayanti-
aho aml§am kim akari sobhanam
prasanna e$tirh svid uta svayam hari/:t
yair janma labdham nr$u bharatajire
mukunda-sevaupayikam sprha hi na/:t
etat-this; eva-indeed; hi-certainly; deoo/:t-all the demigods;

gayanti-chant; aho-oh; ami§am-of these inhabitants of Bharata
var�a; kim-what; akari-was done; sobhanam-pious, beautiful a�
tivities; prasanna/:t-pleased; e$am-upon them; svit-or; uta-it is
said; svayam personally; hari/:t-the Supreme Personality of Godhead;
-
yai/:t-by whom; janma-birth; labdham-obtained; nr$u-in human

society; bharata-ajire-in the courtyard of Bharata-var�a; mukunda

the Supreme Personality of Godhead, who can offer liberation; seva
aupayikam - which is the means of serving; sprha-desire; hi-indeed;
nab,-our.
TRANSLATION
Since the human form of life is the sublime position for
spiritual realization, all the demigods in heaven speak in this way:
How wonderful it is for these human beings to have been horn in
the land of Bhiirata-v�a. They must have executed pious acts of
austerity in the past, or the Supreme Personality of Godhead Him
self must have been pleased with them. Otherwise, how could they
engage in devotional service in so many ways? We demigods can
only aspire to achieve human births in Bhiirata-var!?a to execute
devotional service, hut these human beings are already engaged
there.
PURPORT
These facts are further explained in Caitanya-caritamrta (.Adi 9.41):
bharata-bhumite haila man�ya-janma yara

"One who has taken his birth as a human being in the land of India
[Bharata-var�a] should make his life successful and work for the benefit
of all other people."
There are many facilities in India, Bharata-var!?a, for executing devo
tional service. In Bharata-var�a, all the acaryas contributed their ex
perience, and Sri: Caitanya Mahaprabhu personally appeared to teach the
people of Bharata-var!?a how to progress in spiritual life and be fixed in
devotional service to the Lord. From all points of view, Bharata-var�a is
the special land where one can very easily understand the process of
devotional service and adopt it to make his life successful. If one makes
his life successful in devotional service and then preaches devotional ser
vice in other parts of the world, people throughout the world will ac
tually benefit.
TEXT 22
Ni ��: �f+t(ijilf4d
�flreri �� 1i�jwt1 I
WI � wt1�P-40141(-(4ti:if
�f�r: 3JU6i!t��s::��(16ft�ll ��ll
kim dU§karair na}:t kratubhis tapo-vratair
danii dibhir va dyujayena phalgunii
na yatra niiriiyar:w-piida-pmikaja
smrti/:t pramU§!{itiSayendriyotsaviit
kim-what is the value; dU§karai}:t-very difficult to perform; na}:t

our; kratubhi}:t-with performances of sacrifice; tapa/:t-with
austerities; vratai}:t - vows; dana-iidibhi}:t-with executing charitable
activities and so on; va-or; dyujayena-with achieving the heavenly
kingdom; phalgunii-which is insignificant; na-no; yatra -where;
niiriiyar:w-piida-pankaja-of the lotus feet of Lord Narayai:Ia; smrti/:t
the remembrance; pramU§ta-lost; atiSaya-excessive; indriya-ut
saviit-due to material sense gratification.
TRANSLATION
The demigods continue: After performing the very difficult
tasks of executing Vedic ritualistic sacrifices, undergoing
austerities, observing vows and giving charity, we have achieved
this position as inhabitants of the heavenly planets. But what is the
value of this achievement? Here we are certainly very engaged in
material sense gratification, and therefore we can hardly remem
ber the lotus feet of Lord NiiriiyaJ.la. Indeed, because of our ex
cessive sense gratification, we have almost forgotten His lotus feet.
PURPORT
The land of Bharata-var�a is so exalted that by taking birth there one
can not only attain the heavenly planets but also go directly back home,
back to Godhead. As ��I:Ia says in Bhagavad-gitii (9.25):
yiinti deva-vratii deviin

pitfn yiinti pitr-vratii�
bhutiini yiinti bhutejyii
yiinti mad-yiijino 'pi mam
"Those who worship the demigods will take birth among the demigods;
those who worship ghosts and spirits will take birth among such beings;
those who worship ancestors go to the ancestors; and those who worship
Me will live with Me." People in the land of Bharata-var�a generally
follow the Vedic principles and consequently perform great sacrifices by
which they can be elevated to the heavenly planets. However, what is the
use of such great attainments? As stated in Bhagavad-gitii (9.21), /cyir:te
pur:tye martya-lokam viSanti: after the results of one's sacrifices, charity
and other pious activities expire, one must return to the lower planetary
systems and again feel the pangs of birth and death. However, one who
becomes Kr�1,1a conscious can go back to Kr�1,1a (yanti-mad-yiijino 'pi
mam). Therefore the demigods even regret having been elevated to the
higher planetary systems. The denizens of the heavenly planets regret
that they could not take full advantage of being born in the land of
Bharata-var�a. Instead, they became captivated by a higher standard of
sense gratification, and therefore they forgot the lotus feet of Lord
Naraya1,1a at the time of death. The conclusion is that one who has taken
birth in the land of Bharata-var�a must follow the instructions given per
sonally by the Supreme Personality of Godhead. Yad gatvii na nivartante
tad dhiima paramam mama. One should try to return home, back to
Godhead, to the Vaiku1,1tha planets-or to the topmost Vaiku1,1tha planet,
Goloka Vrndavana-to live eternally in full, blissful knowledge in the
company of the Supreme Personality of Godhead.
TEXT 23
. �
""Efi=(!q'"I��Et.nl ��R�lfq�
. '"'
��'lT llN:ii��T tR:� I

� +i�il;r � ¥M�•u
� ('it�f�tl¥{� � ": 11��11
Text 23] The Island of Jarnhiidvipa 257
kalpiiyU$ilrh sthii najayat punar-bhavat

�alJiiyU$ilrh bhiirata-bhujayo varam
�a1J£na martyena krtam manasvina/:t
sannyasya sarityanty abhayarit padarit hare/:t
kalpa-ilyU$ilm-of those who have a life duration of many millions of

years, like Lord Brahma; sthiina-jayat- than achievement of the place
or planetary systems; puna/:t bhavat
- - which is liable to birth, death and
old age; �a�-iiyU$ilm-of persons who have only one hundred years of
life; bhiirata-bhu-jaya/:t-a birth in the land of Bharata-var�a; varam
more valuable; �a l}£na-for such a short life; martyena-by the body;
k rtam-the work executed; manasvina/:t-those actually understanding
the value of life; sannyasya-surrendering unto the lotus feet of Kr�I).a;
sarityanti -they achieve; a bhayam- where there is no anxiety;
padam-the abode; hare/:t-of the Supreme Personality of Godhead.
TRANSLATION
A short life in the land of Bharata-var�a is preferable to a life
achieved in Brahmaloka for millions and billions of years because
even if one is elevated to Brahmaloka, he must return to repeated
birth and death. Although life in Bhiirata-var�a, in a lower plan
etary system, is very short, one who lives there can elevate himself
to full Kr�l).a consciousness and achieve the highest perfection,
even in this short life, by fully surrendering unto the lotus feet of
the Lord. Thus one attains Vaiku:r.tthaloka, where there is neither
anxiety nor repeated birth in a material body.
PURPORT
This is further confirmation of the statement given by Lord Caitanya
Mahaprabhu:
bhiirata-bhumite haila manU$ya-janma yara

One who has taken birth in the land of Bharata-var�a has a full oppor
tunity to study the direct instructions given by Kr�I).a in Bhagavad-gitil
and thus finally decide what to do in his human form of life. One should
certainly give up all other propositions and surrender to K.r�I:Ia. l(r�Qa
will then immediately take charge and relieve one of the results of past
sinful life (aham tvarh sarva-piipebhyo mo�ayi$yami mil sucaM.
Therefore one should take to K.r�I:Ia consciousness, as Kr�Qa Himself
recommends. Man-mana bhava rruul-bhakto mad-yajf miirh namas
kuru: "Always think of Me, become My devotee, worship Me and offer
Me obeisances." This is very easy, even for a child. Why not take this
path? One should try to follow the instructions of l(r�Qa exactly and thus
become fully eligible to be promoted to the kingdom of God (tyaktvii
deham punar janma naiti miim eti so 'rjuna). One should go directly to
l(r�Qa and engage in His service. This is the best opportunity offered to
the inhabitants of Bharata-var�a. One who is fit to return home, back to
Godhead, is no longer liable to the results of karma, good or bad.
TEXT 24
'l � �-06�qiij'fl'ffll
'l m� �ltlifHII(ij4\lw.ll! I
'l ��'\J+i(Cil +«ilfflcU:
��stq 'll '-f u�P{ tl�\lll
na yatra vaikur:t!ha-kathii-sudhiipagii
siidhavo bhiigavatiis tadii.Srayii/:1,
na
na yatra yajnesa-makhii mahotsavii/:1,
suresa-loko 'pi na vai sa sevyatiim
na-not; yat ra-where; vaikur:ttha-kathii-sudhii-apagii/:t-the nec

tarean rivers of discussions about the Supreme Personality of Godhead,
who is called Vaikui:Itha, or one who drives away all anxiety; na-nor;
siidhava/:t-devotees; b hiigavatii/:1,-always engaged in the service of the
Lord; tat-asrayii/:t-who are sheltered by the Supreme Personality of
Godhead; na-nor; yatra-where; yajna- iSa-mak hii/:1,-the perfor
mance of devotional service to the Lord of sacrifices; mahii-utsava/:t
which are actual festivals; suresa-loka/:t-a place inhabited by the
denizens of heaven; api -although; na-not; vai-certainly; sa/:1,
that; sevyatiim-be frequented.
TRANSLATION
An intelligent person does not take interest in a place, even in
the topmost planetary system, if the pure Ganges of topics con
cerning the Supreme Lord's activities does not flow there, if there
are not devotees engaged in service on the banks of such a river of
piety, or if there are no festivals of sailkirtana-yajii.a to satisfy the
Lord [especially since sailkirtana-yajii.a is recommended in this
age].
PURPORT
Sri: Caitanya Mahaprabhu appeared in the land of Bharata-var�a,
specifically in Bengal, in the district of Nadia, where Navadvi:pa is situ
ated. It is therefore' to be concluded, as stated by Sri:la Bhaktivinoda
Thakura, that within this universe, this earth is the best planet, and on
this planet the land of Bharata-var�a is the best; in the land of Bharata
var�a, Bengal is still better, in Bengal the district of Nadia is still better,
and in Nadia the best place is Navadvi:pa because Sri: Caitanya
Mahaprabhu appeared there to inaugurate the performance of the
sacrifice of chanting the Hare Kr�IJa mahii-mantra. The siistras recom
mend:
kr$'(111-var'(Ulrh tvi$akr$'(Ulrh
siiirgopiiirgiistra-piir$adam
yajiiai� sankirtana-priiyair
yajanti hi sumedhasa�
Lord Sri: Caitanya Mahaprabhu is always accompanied by His very confi

dential associates such as Sri Nityananda, Sri Gadadhara and Sri Advaita
and by many devotees like Sri:vasa. They are always engaged in chanting
the name of the Lord and are always describing Lord Kr�IJa. Therefore
this is the best among all the places in the universe. The Kr�IJa con
sciousness movement has established its center in Mayapur, the birthsite
of Lord Sri: Caitanya Mahaprabhu, to give men the great opportunity to
go there and perform a constant festival ofsankirtana-yajiia, as recom
mended herein (yajfiesa-makhii mahotsavaM and to distribute prasiida
to millions of hungry people hankering for spiritual emancipation. This
is the mission of the Kr�IJa consciousness movement. Caitanya
bhiigavata confirms this as follows: "One should not desire to be elevated
even to a place in the heavenly planetary systems if it has no propaganda

to expand the glories of the Supreme Personality of Godhead, no trace of
Vai�l).avas, pure devotees of the Lord, and no festivals for spreading
Kr�t:la consciousness. It would be better to live perpetually cramped
within the airtight bag of a mother's womb, where one can at least
remember the lotus feet of the Lord, than to live in a place where there is
no opportunity to remember His lotus feet. I pray not to be allowed to
take birth in such a condemned place." Similarly, in Caitanya
caritamrta, Kr!:it:ladasa Kaviraja Gosvami says that since Sri Caitanya
Mahaprabhu is the inaugurator of the sarikirtana movement, anyone who
performs sarikirtana to please the Lord is very, very glorious. Such a per
son has perfect intelligence, whereas others are in the ignorance of
material existence. Of all the sacrifices mentioned in the Vedic
literatures, the performance of sarikirtana-yajfia is the best. Even the
performance of one hundred a.Svamedha sacrifices cannot compare to the
sacrifice of sarikirtana. According to the author of Sri Caitanya
caritamrta, if one compares sarikirtana-yajna to other yajnas, he is a
�ar.u)i, an infidel, and is liable to be punished by Yamaraja. There are
many Mayavadis who think that the performance of sarikirtana-yajfia is
a pious activity similar to the performance of the a.Svamedha-yajfia and
other such pious functions, but this is a nama-aparadha. Chanting of the
holy name of Narayal).a and chanting of other names are never equal,
despite what Mayavadis think.
TEXT 25
smn�fmit��
ijlwtfifi:qiS(Otl4k'SN(1¥'� I
Wlq �� ij
��{Cf� � 11��11
prapta nr-jatim tv iha ye ca jantavo
jnana-kriya-dravya-kaliipa-sambhrtam
na vai yaterann apunar-bhavaya te
bhilyo vanaukii iva yanti bandhanam
Text 25) The Island of Jambiidvipa 261
p rap ta /:1,-who have obtained; n r-jati m-a birth in human society;

tu-certainly; iha-in this land of Bharata-var�a; ye-those who; ca
also; jantava/:1,-the living beings; joona-with knowledge; k riya - with
activities; dravya-of ingredients; ka lapa-with a collection;
sambh rtam-full; na-not; vai-certainly; yateran-endeavor;
apuna/:1,-bhavaya-for the position of immortality; te-such persons;
bhuya/:1,-again; vanauka/:1,-birds; iva-like; yanti-go;
bandhanam-to bondage.
TRANSLATION
Bharata-var�a offers the proper land and circumstances in which
to execute devotional service, which can free one from the results
of jiiiina and karma. If one obtains a human body in the land of
Bharata-var�a, with clear sensory organs with which to execute the
saiJ.kirtana-yajiia, but in spite of this o pportunity he does not take
to devotional service, he is certainly like liberated forest animals
and birds that are careless and are therefore again bound by a
hunter.
PURPORT
In the land of Bharata-var�a one can very easily perform the
sarikirtana-yajiia, which consists of sraval)ilrh kirtanarh vi§�/:1,. or one
can perform other methods of devotional service, such as smaral)ilrh
vandanam arcanarh dasyarh sakhyam and atma-nivedanam. In
Bharata-var�a one has the opportunity to visit many holy places,
especially Lord Caitanya's birthsite and Lord Kr�r:ta's birthsite
Navadvipa and Vrndavana-where there are many pure devotees who
have no desire other than to execute devotional service (anyabhila$ita
siinyarh jiiana-karmady-anavrtam), and one may thus become free from
the bondage of material conditions. Other paths, such as the path of
jnana and the path of ka rma, are not very profitable. Pious activities can
elevate one to the higher planetary systems, and by speculative
knowledge one can merge into the Brahman existence, but that is not real
profit, for one has to come down again even from the liberated condition
of being merged in Brahman, and certainly one must come down from
the heavenly kingdom. One should endeavor to go back home, back to
Godhead (yanti mad-yajirw 'pi mam). Otherwise there is no difference

between human life and the lives of jungle animals and birds. Animals
and birds also have freedom, but because of their lower birth, they can
not use it. Taking advantage of all the facilities offered him, a human
being who has taken birth in the land of Bharata-var�a should become a
fully enlightened devotee and go back home, back to Godhead. This is
the subject matter of the Kr�r:ta consciousness movement. The inhabi
tants of places other than Bharata-var�a have facilities for material en
joyment, but they do not have the same facility to take to Kr�r:ta con
sciousness. Therefore Sri Caitanya Mahaprabhu has advised that one who
has taken birth as a human being in Bharata-var�a must first realize
himself as a part and parcel of Kr�r:ta, and after taking to Kr�r:ta con
sciousness, he must distribute this knowledge all over the world.
yai/:t sraddhaya barhi§i bhiiga§o havir

niruptam i§!am vidhi-mantra-vastuta/:t
eka/:1,
prthari-niimabhir ahuto mudii
grhr:zijti purr:w/:t svayam asi§iim prabhu/:t
yai/:t-by whom (the inhabitants of Bharata-var�a); sraddhaya-faith

and confidence; barhi§i-in the performance of Vedic ritualistic
sacrifices; bhiiga5a/:t-by division; havi/:t-oblations; niruptam
offered; i§!am-to the desired deity; vidhi-by the proper method;
mantra-by reciting mantras; vastu ta/:t-with the proper ingredients;
eka/:t-that one Supreme Personality of Godhead; prthak-separate;
niimabhi/:t-by names; ahuta/:t-called; muda-with great happiness;
grhr:uiti-He accepts; purr:w/:t-the Supreme Lord, who is full in Him
self; svayam-personally; asi§iim-of all benedictions; prabhu/:t-the
bestower.
TRANSLATION
In India [Bhiirata-var�a], there are many worshipers of the
demigods, the various officials appointed by the Supreme Lord,
such as lndra, Candra and Surya, all of whom are worshiped
differently. The worshipers offer the demigods their oblations,
considering the demigods part and parcel of the whole, the
Supreme Lord. Therefore the Supreme Personality of Godhead ac
cepts these offerings and gradually raises the worshipers to the
real standard of devotional service by fulfilling their desires and
aspirations. Because the Lord is complete, He offers the
worshipers the benedictions they desire even if they worship only
part of His transcendental body.
PURPORT
In Bhagavad-gitii (9.13) Lord Kr�f.la says:
mahatmiinas tu miim piirtha

daivim prakrtim asrita&
bhajanty ananya-manaso
jiiiitvii bhutiidim avyayam
"0 son of P:rtha, those who are not deluded, the great souls, are under
the protection of the divine nature. They are fully engaged in devotional
service because they know Me as the Supreme Personality of Godhead,
original and inexhaustible." Mahatmiis, advanced devotees, worship
only the Supreme Personality of Godhead. Others, however, who are also
sometimes called mahatmiis, worship the Lord as ekatvena prthaktvena.
In other words, they accept the demigods as different parts of Kr�t:�a and
worship them for various benedictions. Although the devotees of the
demigods thus achieve the desired results offered by Kr�f.la, they have
been described in Bhagavad-gitii as hrta-jiiiina, not very intelligent.
Kr�f.la does not desire to be worshiped indirectly through the different
parts of His body; Kr�f.la wants direct devotional worship. Therefore a
devotee who directly worships Lord Kr�t:�a through staunch devotional
service, as recommended in Srimad-Bhiigavatam, (tivre� bhakti
yogena yajeta pur�am param), is very quickly elevated to the transcen
dental position. Nevertheless, devotees who worship the demigods, the
264 Sri mad-Bhiigavatam (Canto 5, Ch. 19
different parts of the Lord, receive the benedictions they desire because
the Lord is the original master of all benedictions. If anyone wants a par
ticular benediction, for the Lord to award it is not at all difficult.
TEXT 27
��
�� =
� � ll\ii�I�M�€1-1
fff�� M\ll41((4teet� 11�\9''
satyam diSaty arthitam arthito n�am

naivarthado yat punar arthita yata/:t
svayam vidhatte bhajatam anicchatam
icchapidhanam nija-pada-pallavam
s atyam-certainly; diSati-He offers; arthitam-the object prayed

for; a rthita/:t-being prayed to; n nuim-by the human beings; na
not; eva-indeed; artha-da/:t-the bestower of benedictions; yat
which; puna/:t-again ; arthita-a demand for a benediction; yata/:t
from which; svayam-personally; vidhatte-He gives; bhajatam-unto
those engaged in His service; anicchatam-a!though not desiring it; ic
cha-pidha�m- which covers all desirable things; nija-pada
pallavam-His own lotus feet.
TRANSLATION
The Supreme Personality of Godhead fulfills the material
desires of a devotee who approaches Him with such motives, but
He does not bestow benedictions upon the devotee that will cause
him to demand more benedictions again. However, the Lord
willingly gives the devotee shelter at His own lotus feet, even
though such a person does not aspire for it, and that shelter
satisfies all his desires. That is the Supreme Personality's special
mercy.
PURPORT
The devotees mentioned in the previous verse approach the Supreme
Personality of Godhead with material motives, but this verse explains
how such devotees are saved from those desires. Snmad-Bhiigavatam

(2.3.10) advises:
akamab, sarva-kamo va
mo�a-kama udara-dhib,
tivre� bhakti-yogena
yajeta purU§arh param
"Whether one is freed from all material desires, is full of material

desires, or desires to become one with the Supreme, he should engage in
devotional service." In this way, not only will the devotee's desires be
fulfilled, but the day will come when he will have no other desire than to
serve the lotus feet of the Lord. One who engages in the service of the
Lord with some motive is called asakama-bhakta, and one who serves
the Lord without any motives is called an akama-bhakta. K.r��a is so
merciful that He turns a sakama-bhakta into an akama-bhakta. A pure
devotee, an akama-bhakta, who has no material motives, is satisfied
simply to serve the lotus feet of the Lord. This is confirmed in
Bhagavad-gita (6.22). Yam labdhva caparam labham manyate
nadhikam tatab,: if one engages in the service of the lotus feet of the
Lord, he does not want anything more. This is the highest stage of devo
tional service. The Lord is so kind even to a sakama-bhakta, a motivated
devotee, that He satisfies his desires in such a way that one day he
becomes an akama-bhakta. Dhruva Maharaja, for example, became a
bhakta with the motive of getting a better kingdom than that of his
father, but finally he became an akama-bhakta and said to the Lord,
svamin krtartho 'smi varam na yace: "My dear Lord, I am very satisfied
simply to serve Your lotus feet. I do not want any material benefits."
Sometimes it is found that a small child eats dirty things, but his parents
take away the dirty things and offer him a sandesa or some other sweet
meat. Devotees who aspire for material benedictions are compared to
such children. The Lord is so kind that He takes away their material
desires and gives them the highest benediction. Therefore, even for
material motives, one should not worship anyone other than the Supreme
Personality of Godhead; one must fully engage himself in the devotional
service of the Lord so that all his desires will be fulfilled and at the end
he can go back home, back to Godhead. This is explained in Caitanya
caritamrta (Madhya 22.37-39, 41) as follows.
Anyakiimi-a devotee may desire something other than service to the

lotus feet of the Lord; yadi kare kmtera bhaja na-but if he engages in
Lord Kr�Q.a's service; na miigiteha kmUL tare dena sva-cara�-Kr�1.1a
gives him shelter at His lotus feet, even though he does not aspire for it.
Kr$� kahe-the Lord says; ama bhaje- "He is engaged in My ser
vice"; mage vi$aya-sukha-"but he wants the benefits of material sense
gratification." Amrta ch&j,i' vi$a mage: "Such a devotee is like a person
who asks for p oison instead of nectar." Ei baQ.a murkha: "That is his
foolishness." Ami-vijfia: "But I am experienced." Ei murkhe 'vi$aya'
kene diba: "Why should I give such a foolish person the dirty things of
material enjoyment?" Sva-carar,tamrta: "It would be better for Me to
give him shelter at My lotus feet." 'Vi$aya' bhulaiba: "I shall cause him
to forget all material desires." Kama liigi' kr$1J-a bhaje-if one engages
in the service of the Lord for sense gratification; paya kr$�- rase - the
result is that he ultimately gets a taste for serving the lotus feet of the
Lord. Kama chaQ,i' 'dasa' haite haya abhik4e: He then gives up all
material desires and wants to become an eternal servant of the Lord.
TEXT 28
� (C(ttij(ql��fqij
91:
��'
�� flf ;r: �
. � �ft�'AiiiHtf � �;fiftr II�� II
yady atra na/:t svarga-sukhavase$itam
svi$tasya suktasya krtasya sobhanam
tenajanabhe smrtimaj janma na/:t syad
var$e harir yad-bhajatam sam tanoti
yadi - if; atra-in this heavenly p lanet; na/:t-of us; svarga-sukha

avaSe$itam - whatever remains after the enjoyment of heavenly happi
ness; su- i$!asya -of a perfect sacrifice; su-uktasya-of diligently study
ing the Vedic literature; krtasya - of having performed a kind act;
sobhanam-the resultant actions; te n a- by such a resultant action;
ajanabhe-in the land of Bharata-var�a; smrti-mat janma-a birth
enabling one to remember the lotus feet of the Lord; na/:t-of us; syat-
let there be; var$e-in the land; hari b, - the Supreme Personality of
Godhead; yat-wherein; bhajatam-of the devotees; sam tanoti-ex
pands the auspiciousness.
TRANSLATION
We are now living in the heavenly planets, undoubtedly as a
result of our having performed ritualistic ceremonies, pious ac
tivities and yajiias and having studied the Vedas. However, our
lives here will one day be finished. We pray that at that time, if any
merit remains from our pious activities, we may again take birth in
Bhiirata-var�a as human beings able to remember the lotus feet of
the Lord. The Lord is so kind that He personally comes to the land
of Bhiirata-var�a and expands the good fortune of its people.
PURPORT
It is certainly as a result of pious activities that one takes birth in the
heavenly planets, but from those planets one must nevertheless come
down again to earth, as stated in Bhagavad-gua (/cyi�J£ puryye martya
lokam viSanti). Even the demigods must return to earth to work like or
dinary men when the results of their pious activities expire. Neverthe
less, the demigods desire to come to the land of Bharata-var�a if even a
small portion of the merits of their pious activities remains. In other
words, to take birth in Bharata-var�a, one must perform more pious ac
tivities than the demigods. In Bharata-var�a one is naturally ��Qa con
scious, and if one further cultivates his ��!).a consciousness, by the grace
of ��!).a he certainly expands his good fortune by becoming perfect in
�i?l).a consciousness and very easily going back home, back to Godhead.
In many other places in the Vedic literature it is found that even the
demigods want to come to this land of Bharata-vari?a. A foolish person
may desire to be promoted to the heavenly planets as a result of his pious
activities, but even the demigods from the heavenly planets want to come
to Bharata-var�a and achieve bodies that may be very easily used to culti
vate ��Q.a consciousness. Therefore Sri Caitanya Mahaprabhu
repeatedly says:
bhiirata bhilmite haila manU$ya-janma yiira

janma siirthaka kari' kara para-upakiira
A human being born in the land of Bharata-var�a has the special pre
rogative to develop Kr�1.1a consciousness. Therefore those already born in
Bharata-var�a should take lessons from the sastras and guru and should
fully take advantage of the mercy of Sri Caitanya Mahaprabhu in order
to be fully equipped with Kr�1.1a consciousness. By taking full advantage
of Kr�1.1a consciousness, one goes back home, back to Godhead (yanti
mad-yajino 'pi mam). The Kr�1.1a 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 Kr�1.1a consciousness movement, understand the science of Kr�1.1a
consciousness and ultimately go back home, back to Godhead.
TEXTS 29-30
� i3Ciliif
�'ffll =if Ot:t �t\qlwt� � '�Nf':ftf;ij ftti(I��(

..
�U �'tUI � � qftffl M(ctwtf«(iq�f� II�� II��

..
....,.. 311'4Jwtl (q� '{�(0(: 'Uiit:f;:q: � �ffl II� II o
sri-suka uvaca
jambudvipasya ca rajann upadvipan U$!au haika upadiSanti
sagaratmajair a.Svanve$a1Jil imam mahim parito nikhanadbhir
.
upakalpitan tad yatha svar�Jilprastha.S candra.Sukla avartano rama�Jllko
mandarahariTJ(l/:t piiiic ajanya/:t simhalo lariketi.
sri-suka/:t uvaca-Sri Sukadeva Gosvami continued to speak; jam

budvipasya-o£ the island known as Jambudvipa; ca-also; rajan-0
King; upadvipan U$!au-eight subordinate islands; ha-certainly;
eke-some; upadiSanti-learned scholars describe; sagara-atma-jai/:t
by the sons of Maharaja Sagara; a.Sva-anve$a�e-while trying to find
their lost horse; imam-this; mahim-tract of land; parita/:t-all
around; nikhanadbhi/:t-digging; upakalpitan-created; tat-that;
yatha-as follows; svar�Jll-prastha/:t-Svarl.laprastha; candra-sukla/:t
Candrasukla; avartana/:t-Avartana; ramaiJllka/:t-Ramai).aka; man
d a r a - h a r i�a/:t- Manda r a h a r ii).a ; p aii c a j a n y a /:t -Paiic a j a n y a ;
simhala/:t-Sirhhala; larika-Lati.ka; iti-thus.
TRANSLATION
Sri Sukadeva Gosviimi said: My dear King, in the opinion of
some learned scholars, eight smaller islands surround Jam
hiidvipa. When the sons of Maharaja Sagara were searching all over
the world for their lost horse, they dug up the earth, and in this
way eight adjoining islands came into existence. The names of
these islands are SvarJ.laprastha, Candra8ukla, Avartana,
Ram8J.laka, MandarahariJ.la, Piiiicajanya, Simhala and Lanka.
PURPORT
In the Kumu1 Pura1)-a there is this statement about the desires of the
demigods:
anadhikiiriTJ-o devab,
svarga-stha bharatodbhavam
vaiichanty atma-vimok�artha
mudrekiirthe 'dhikiiri1)-a(t
Although the demigods are situated in exalted positions in the heavenly

planets, they nevertheless desire to descend to the land of Bhiirata-var�a
on the planet earth. This indicates that even the demigods are unfit to
reside in Bharata-var�a. Therefore if persons already born in Bharata
var�a live like cats and dogs, not taking full advantage of their birth in
this land, they are certainly unfortunate.
TEXT 31
�� l(ffl�" �ift��•nait �� 11��11
evam tava bharatottama jambudvipa-var�a-vibhago yathopadesam
upavarfJ,ita iti.
evam-thus; tava-unto you; bharata-uttama-0 best of the descen

dents of Bharata; jambudvipa-var�a-vibhagab,-the divisions of the is
land of Jambudvlpa; yatha-upadesam-as much as I am instructed by
the authorities; upavarfJ,itab,-explained; iti-thus.
TRANSLATION
My dear King Parik�it, 0 best of the descendants of Bharata
Maharaja, I have thus described to you, as I myself have been in
structed, the island of Bharata-var�a and its adjoining islands.
These are the islands that constitute Jamhudvipa.
Thus end the Bhaktivedanta purports of the Fifth Canto, Nineteenth

Chapter of the Srlmad-Bhagavatam, entitled "A Description of the
Island of ]ambiidvipa. "
CHAPTER TWENTY
Studying the Structure of the Universe
In this chapter there is a description of various islands, beginning with

Plak�advi:pa, and the oceans that surround them. There is also a descrip
tion of the location and dimensions of the mountain known as Lokaloka.
The island of Plak�advi:pa, which is twice as broad as Jambiidvi:pa, is sur
rounded by an ocean of salt water. The master of this island is ldhma
jihva, one of the sons of Maharaja Priyavrata. The island is divided into
seven regions, each with a mountain and a large river.
The second island is called Salmalidvipa. It is surrounded by an ocean
of liquor and is 3,200,000 miles wide, twice as wide as Plak�advipa. The
master of this island is Yajiiabahu, one of the sons of Maharaja
Priyavrata. Like Plak�advipa, this island is also divided into seven
regions, each with a mountain and a very large river. The inhabitants of
this island worship the Supreme Personality of Godhead in the form of
Candratma.
The third island, which is surrounded by an ocean of clarified butter
and is also divided into seven regions, is called Kusadvipa. Its master is
Hiral).yareta, another son of Maharaja Priyavrata, and its inhabitants
worship the Supreme Personality of Godhead in the form of Agni, the
fire-god. The width of this island is 6,400,000 miles, or, in other words,
twice the width of Salmalidvipa.
The fourth island, Krauiicadvipa, which is surrounded by an ocean of
milk, is 12,800,000 miles wide and is also divided, like the others, into
seven regions, each with a large mountain and a large river. The master
of this island is Gh�tap��tha, another son of Maharaja Priyavrata. The in
habitants of this island worship the Supreme Personality of Godhead in
the form of water.
The fifth island, Sakadvipa, which is 25,600,000 miles wide, is sur
rounded by an ocean of yogurt. Its master is Medhatithi, another son of
Maharaja Priyavrata. It is also divided into seven regions, each with a
large mountain and a large river. Its inhabitants worship the Supreme
Personality of Godhead in the form of Vayu, air.
271
The sixth island, Pu�karadvipa, which is twice as wide as the previous

island, is surrounded by an ocean of clear water. Its master is Vitihotra,
another son of Maharaja Priyavrata. The island is divided in two by a
large mountain named Manasottara. The inhabitants of this island wor
ship Svayambhu, another feature of the Supreme Personality of
Godhead. Beyond Pu�karadvipa there are two islands, one always lit by
the sunshine and the other always dark. Between them is a mountain
called Lokaloka, which is situated one billion miles from the edge of the
universe. Lord NarayaQ.a, expanding His opulence, resides upon this
mountain. The area beyond Lokaloka Mountain is called Aloka-var�a,
and beyond Aloka-var�a is the pure destination of persons who desire
liberation.
Vertically, the sun-globe is situated just in the middle of the universe,
in Antarik�a, the space between Bhmloka and Bhuvarloka. The distance
between the sun and the circumference of Ax:u�a-golaka, the globe of the
universe, is estimated to be twenty-five ko# yojanas (two billion miles).
Because the sun enters the universe and divides the sky, it is known as
Martal).�a, and because it is produced from Hiral).yagarbha, the body of
the mahat-tattva, it is also called Hiral).yagarbha.
TEXT 1
��
3Rf: q# AAtli(l�f sunot�\$ol('f�.u�Jt iif�Rfilil '34iifwRt
II � II
sri-suka uvaca
ata� param plalcyadiniim pramii:r:ta-la/cya�-sarhsthiinato var$a
vibhiiga upavan:tyate.
sri-suka� uvaca-Sukadeva Gosvami said; ata� param - after this;

pla/cya-adiniim-of the island named Plak�a and others; prama�-lak
$U�-sarhsthiinata�-from the angle of dimensions, particular charac
teristics and form; var$a-vibhiiga�-the division of the island; upavar
�yate - is described.
Text2 ] The Structure of the Universe 273
TRANSLATION
The great sage Sukadeva Gosv8rni said: Hereafter I shall de
scribe the dimensions, characteristics and forms of the six islands
beginning with the island of Plak�a.
TEXT2
==rc4'1 •uq<�tlll•lf<l{ iiiffii�iji 1$1(1c::f>.Mt g�

� m flgu1Pt�11�'1 q�f!<itqf(rem1 'l>n
�¥.11 qfucn it11iitqtt�'1 I � ISI'\SI+UUO rnt�� f�
� i!SIIM()ql� �Nlfi(ij�IN<ffir : fStt�4<ti�+4\St ��: �
iN ij8ttt•tfUt f� ij8t4�'11+4..� �� 311WUI ((ttl+fl�+ti!li\;{l-
1ffili{ II � II
jambadvipo 'yam yavat-pramiir:w-vistaras tavata lcyarodadhinii

parive$#to yatha merur jambv-akhyena lavar_todadhir api tato dvi-gur:w
viSalena plalcyakhyena parilcyipto yatha parikha bahyopavanena. plalcyo
jambu-pramiir_tO dvipiikhyakaro hirar_tmaya utthito yatragnir upaste
sapta-jihvas tasyadhipati/:t priyavratatmaja idhmajihva/:t svam dvipam
sapta-var$lir_ti vibhajya sapta-var$a-niimabhya atmajebhya akalayya
svayam atma-yogenopararama.
- ,
jamba dvipa/:t-Jambiidvipa the island named Jambii; ayam-this;
yavat-pramar_ta-vistara/:t-as much as the measure of its width, namely
100,000 yojanas (one yojana equals eight miles); tiivatii-so much;
/cyara-udadhinii-by the ocean of salt water; parive$#ta/:t-surrounded;
yatha-just as; meru/:t-Sumeru Mountain; jamba-akhyena-by the is
land named Jambii; lavar_ta-udadhi/:t-the ocean of salt water; api-cer
tainly; tata/:t-thereafter; dvi-gur:w-viSalena-which is twice as wide;
plalcya-akhyena-by the island named Plakf?a; pari/cyipta/:t-sur
rounded; yatha-like; parikha-a moat; bahya-external;
upavanena-by a gardenlike forest; plalcya/:t-a plalcya tree; jambu
pramiir_ta/:t-having the height of the jambu tree; dvipa-akhya-kara/:t-
2 74 Srimad-Bhagavatam [Canto 5, Ch. 20
causing the name of the island; hira�maya�-magnificently splen

dorous; utthita�-rising; yatra-where; agni�-a fire; upaste-is situ
ated; sapta-jihva�-having seven flames; tasya-of that island;
adhipati�-the king or master; priyavrata-atmaja�-the son of King
Priyavrata; idhma-jihva�-named ldhmajihva; svam-own; dvipam
island; sapta-seven; var�a�i-tracts of land; vibhajya-dividing into;
sapta-var�a-namabhya�-for whom the seven tracts of land were
named; atmajebhya�-to his own sons; akalayya-o:ffering; svayam
personally; atma-yogena-by the devotional service of the Lord;
upararama-he retired from all material activities.
TRANSLATION
As Sumeru Mountain is surrounded by Jambudvipa, Jam
budvipa is also surrounded by an ocean of salt water. The breadth
of Jambudvipa is 100,000 yojanas [800,000 miles], and the
breadth of the saltwater ocean is the same. As a moat around a fort
is sometimes surrounded by gardenlike forest, the saltwater ocean
surrounding Jambudvipa is itself surrounded by Plak�advipa. The
breadth of Plak�advipa is twice that of the saltwater ocean-in
other words 200,000 yojanas [1,600,000 miles]. On Plak�advipa
there is a tree shining like gold and as tall as the jambii tree on
Jambudvipa. At its root is a fire with seven flames. It is because this
tree is a plak�a tree that the island is called Plak�advipa. Plak
!?advipa was governed by Idhmajihva, one of the sons of Maharaja
Priyavrata. He endowed the seven islands with the names of his
seven sons, divided the islands among the sons, and then retired
from active life to engage in the devotional service of the Lord.
TEXTS 3-4
fuct �« � m;ij �fqfij �IJf � f� �Q�

��M�.mm 11�11 �� s;:�;\1 ��lWl �qoli ..
ft�eft ��: I �;piJfTSSf�'h:ttfelfl �

Text 4) The Structure of the Universe 275
str� �trt:�u WI �i{fl: 1 tnm �q��...N��-=i't

m��t�'l«�t�•,;ij�•�enit �: «�(il19;til f�q..«��... -
Sl\it'1'11: .t ;rT.l(T f� �� 91�'44 �'41�'41� �� II � II
sivarh yavasarh subhadrarh santarh �emam amrtam abhayam iti

var§iir:ti te§u girayo nadya§ ca saptaivabhijfiiita�. mar:tikii!o vajraku!a
indraseno jyoti§man suparr:ta hirar:tya§!hivo meghamala iti setu-saila�
aru1)-ii nrm1}drigirasi savitri suptabhata rtambhara satyambhara iti
maha-nadya�. yasarh jalopasparsana-vidhuta- rajas-tamaso harhsa
patarigordhvayana-satyariga-sarhjfiiiS catviiro var1)-ii� sahasriiyU§o
vibudhopama-sandarsana-prajananii� svarga-dvararh trayya vidyaya
bhagavantarh trayimayarh suryam iitmiinarh yajante.
si vam-Siva; yavasam-Yavasa; subhadram-Subhadra; santam

Santa; �emam-K�ema; amrtam-Am:rta; abhayam-Abhaya; iti
thus; var§iir:ti-the tracts of land according to the names of the seven
sons; te§u-in them; giraya�-mountains; nadya� ca-and rivers;
sapta-seven; eva-indeed; abhijfiiita�-are known; mar:ti-kii!a�
Mal).iku�a; vajra-kii!a�- V ajraku�; indra-sena� - lndrasena; jyoti§
m a n - J y o t i � mii n ; s u p a r r:t a � - S u p a r l). a ; h i r a r:t y a - § ! h i v a �
Hiral).ya��h"iva; megha-mala�-Meghamala; iti-thus; setu-saila�-the
ranges of mountains marking the borders of the var§as; aru1)-ii-Arul).ii;
nrm1}d-N:rml).ii; arigirasi- Angirasi; savitri-Savitri; supta-bhata
Suptabhata; rtambhara- J.:{tambhara; satyambhara -Satyambhara;
iti-thus; maha-nadya�-very large rivers; yasam-of which; jala
upasparsana-simply by touching the water; vidhuta-washed off; ra
ja�-ta mas a ft-whose modes of passion and ignorance; harhsa-Harhsa;
patariga-Patailga; urdhvayana-Urdhvayana; satyariga-Satyiiilga;
sarhjnaft-named; catvara�-four; var7}d�-castes or divisions of men;
sahasra-iiyU§a�-living for one thousand years; vibudha-upama-simi
lar to the demigods; sandarsana-in having very beautiful forms; pra
jananaft-and in producing children; svarga-dvaram-the gateway to
the heavenly planets; trayya vidyaya-by performing ritualistic
ceremonies according to Vedic principles; bhagavantam-the Supreme
Personality of Godhead; trayi-mayam-established in the Vedas;
suryam atmanam-the Supersoul, represented by the sun-g od; ya

jante-they worship.
TRANSLATION
The seven islands (varsas] are named according to the names of
.
those seven sons-Siva, Yavasa, Suhhadra, Santa, �ema, Amrta
and Ahhaya. In those seven tracts of land, there are seven moun
tains and seven rivers. The mountains are named Mru;tikiita, Vajra
kiita, lndrasena, Jyoti�man, Supar1,1a, Hirru;ty�thiva and
Meghamiila, and the rivers are named Aru1,1ii, N:rm1,1ii, Angirasi,
Siivitri, Suptahhiitii, �tamhharii and Satyamhharii. One can im
mediately he free from material contamination by touching or
bathing in those rivers, and the four castes of people who live in
Plak.�advipa-the Hamsas, Pataiigas, Urdhviiyanas and Satyiiilgas
purify themselves in that way. The inhabitants of Plak�advipa live
for one thousand years. They are beautiful like the demigods, and
they also beget children like the demigods. By completely per
forming the ritualistic ceremonies mentioned in the Vedas and by
worshiping the Supreme Personality of Godhead as represented by
the sun-god, they attain the sun, which is a heavenly planet.
PURPORT
According to g eneral understanding , there are originally three
deities-Lord Brahma, Lord Vii?I)U and Lord Siva-and people with a
poor fund of knowledg e consider Lord Vii?I)U no better than Lord
Br.ahma or Lord Siva. This conclusion, however, is invalid. As stated in
the Vedas, �!apurtarh bahudhii jayamanarh vi.Svarh bibharti bhuvanasya
nabhi/:t tad eviignis tad vayus tat suryas tad u candrama/:t agni/:t sarva
daivata/:t. This means that the Supreme Lord, who accepts and enjoys the
results of Vedic ritualistic ceremonies (technically called �!apurta), who
maintains the entire creation, who supplies the necessities of all living
entities (eko bahunarh yo vidadhiiti kaman) and who is the central point
of all creation, is Lord Vii?I)U. Lord Vii?t:tU expands as the demigods
known as Ag ni, Vayu, Siirya and Candra, who are simply parts and par
cels of His body. Lord Kri?t:la says in Srimad Bhagavad-gita (9.23):
ye 'py anya-devata-bhakta
yajante sraddhayanvita/:t
Text 4] The Structure of the Universe 277
te 'pi nuim eva kaunteya

yajanty avidhi-purvakam
"Devotees who worship the demigods with firm faith worship Me also,
but not according to regulative principles." In other words, if one wor
ships the demigods but does not understand the relationship between the
demigods and the Supreme Personality of Godhead, his worship is ir
regular. "fCri?Qa also says in Bhagavad-gita (9.24), aham hi saroa
yajfiiinam bhokta ca prabhur eva ca: "I am the only enjoyer of ritualistic
ceremomes.
. ,
It may be argued that the demigods are as important as Lord Vii?QU

because the names of the demigods are different names of Vii?QU. This,
however, is not a sound conclusion, for it is contradicted in the Vedic
literatures. The Vedas declare:
candrama manaso jataS cak$ob, silryo ajayata. srotradaya.S ca prar:za,S

ca mukhad agnir ajayata. narayar:uJ,d brahma, narayar:uJ,d rudro jayate,
narayar:uit prajapatib, jayate, niirayar:uJ,d indro jayate, narayar:uJ,d �!au
vasavo jayante, narayaTJiid ekadaSa rudra jayante.
·'The demigod of the moon, Candra, came from the mind of NarayaQa,
and the sun-god came from His eyes. The controlling deities of hearing
and the life air came from NarayaQa, and the controlling deity of fire was
generated from His mouth. Prajapati, Lord Brahma, came from
NarayaiJa, lndra came from NarayaQa, and the eight Vasus, the eleven
expansions of Lord Siva and the twelve Adityas also came from
Narayaf,la." In the smrti Vedic literature it is also said:
brahnui sambhus tathaivarkaS

candramas ca satakratub,
evam adyas tathaivanye
yukta va�r:tava-tejasa
jagat-karyavasane tu
viyujyante ca tejasa
viteja.S ca te sarve
paiicatvam upayanti te
"Brahma, Sambhu, Surya and lndra are all merely products of the power
of the Supreme Personality of Godhead. This is also true of the many
other demigods whose names are not mentioned here. When the cosmic
manifestation is annihilated, these different expansions of Narayai).a's
potencies will merge into Narayai).a. In other words, all these demigods
will die. Their living force will be withdrawn, and they will merge into
Narayai).a."
Therefore it should be concluded that Lord Vi�I).u, not Lord Brahma or
Lord Siva, is the Supreme Personality of Godhead. As a government of
ficer is sometimes accepted as the entire government although he is ac
tually but a departmental manager, so the demigods, having achieved
power of attorney from Vi�I).u, act on His behalf, although they are not as
powerful as He. All the demigods must work under the orders of Vi�I).u.
Therefore it is said, ekale iSvara km:u:t, iira saba bhrtya. The only master
is Lord Kr�I).a, or Lord Vi�I).u, and all others are His obedient servants,
who act exactly according to His orders. The distinction between Lord
Vi�I).u and the demigods is also expressed in Bhagavad-gitii (9.25). Yanti
deva-vratii deviin... yanti mad-yajino 'pi nuim: those who worship the
demigods go to the planets of the demigods, whereas the worshipers of
Lord Kr�I).a and Lord Vi�I).U go to the planets in Vaikui).tha. These are the
statements of the smrti. Therefore the idea that Lord Vi�I).U is on the
same level as the demigods is in contradiction to the siistras. The
demigods are not supreme. The supremacy of the demigods is dependent
on the mercy of Lord Narayai).a (Vi�I).u, or Kr�I).a).
TEXTS
srA � � :q�('(�tl�� QIQJ: I

�� It G_tPtl€411wt�Tfa II� II
pratnasya vi§� riiparit yat

satyasyartasya brahma7JU/:t
amrtasya ca mrtyos ca
suryam iitnuinam imahiti
pratnasya-of the oldest person; vi.§�/:1,-Lord Vi�I).u; rupam-the

form; yat-which; satyasya-of the Absolute Truth; rtasya-of
dharma; brah TTULT}a�-of the Supreme Brahman; amrtasya-of the

auspicious result; ca-and; mrtyo�-of death (the inauspicious result);
ca-and; suryam-the demigod Surya; atmanam-the Supersoul or
origin of all souls; iTTULhi-we approach for shelter; iti-thus.
TRANSLATION
[This is the mantra by which the inhabitants of Plak�advipa wor

ship the Supreme Lord.) Let us take shelter of the sun-god, who is
a reflection of Lord Vi�l).u, the all-expanding Supreme Personality
of Godhead, the oldest of all persons. Vi�I).U is the only worship
able Lord. He is the Vedas, He is religion, and He is the origin of
all auspicious and inauspicious results.
PURPORT
Lord Vi�?I:IU is even the Supreme Lord of death, as confirmed in
Bhagavad-gita (mrtyu� sarva-hara5 caham). There are two kinds of ac
tivity-auspicious and inauspicious-and both are controlled by Lord
Vii?I:IU. Inauspicious activities are said to be behind Lord Vi�?�U, whereas
auspicious activities stand before Him. The auspicious and the in
auspicious exist throughout the entire world, and Lord Vi�?I:IU is the con
troller of them both.
In regard to this verse, Srila Madhvacarya says:
surya-somiigni-variSa
vidhatr$U yatha-kramam
plak$adi-dvipa-sarhsthasu
sthitarh harim upasate
There are many lands, fields, mountains and oceans throughout the cre
ation, and everywhere the Supreme Personality of Godhead is worshiped
by His different names.
Sri:la Vi:raraghava Acarya explains this verse of Srimad-Bhiigavatam
as follows. The original cause of the cosmic manifestation must be the
oldest person and must therefore be beyond material transformations. He
is the enjoyer of all auspicious activities and is the cause of conditional
life and also liberation. The demigod Surya, who is categorized as a very
powerful jiva, or living entity, is a representation of one of the parts of

His body. We are naturally subordinate to powerful living entities, and
therefore we can worship the various demigods as living beings who are
powerful representatives of the Supreme Personality of Godhead.
Although the worship of the sun-god is recommended in this mantra, He
is worshiped not as the Supreme Personality of Godhead but as His
powerful representative.
In the Katha Upan�ad (1.3.1) it is said:
rtam pibantau sukrtasya loke

guhiim prav�tau parame parardhe
chayatapau brahmavido vadanti
paficagnayo ye ca tri-1Jiiciketa/:l
"0 Naciketa, the expansions of Lord Vi�x:tu as the tiny living entity and
the Supersoul are both situated within the cave of the heart of this body.
Having entered that cavity, the living entity, resting on the chief of the
life airs, enjoys the results of activities, and the Supersoul, acting as wit
ness enables him to enjoy them. Those who are well-versed in knowledge
of Brahman and those householders who carefully follow the Vedic
regulations say that the difference between the two is like the difference
between a shadow and the sun."
In the SvetaSvatara Upan�ad (6.16) it is said:
sa vi.Svakrd vi.Svavidatmayoni/:l
jnai) kaliikaro gur:ti sarvavid yai)
pradhiina-/cyetrajfia-patir gur:te5al)
saritsara-mo/cya-sthiti-bandha-hetul)
"The Supreme Lord, the creator of this cosmic manifestation, knows

every nook and corner of His creation. Although He is the cause of cre
ation, there is no cause for His appearance. He is fully aware of every
thing. He is the Supersoul, the master of all transcendental qualities, and
He is the master of this cosmic manifestation in regard to bondage to the
conditional state of material existence and liberation from that bondage."
Similarly, in the Taittiriya Upan�ad (2.8) it is said:
Text6) The Structure of the Universe 281
bhi$asmad vataft pavate

bhi$odeti sllryaft
bhi$asmad agni.S cendra5 ca
mrtyur dhavati paiicamaft
"It is out of fear of the Supreme Brahman that the wind is blowing, out
of fear of Him that the sun regularly rises and sets, and out of fear of
Him that fire acts. It is only due to fear of Him that death and lndra, the
King of heaven, perform their respective duties."
As described in this chapter, the inhabitants of the five islands begin
ning with Plak�advipa worship the sun-god, the moon-god, the fire-god,
the air-god and Lord Brahmii respectively. Although they engage in the
worship of these five demigods, however, they actually worship Lord
Vi�l)u, the Supersoul of all living entities, as indicated in this verse by
the words pratnasya v�r:w rllpam. Vi�l)u is brahma, amrta, mrtyu - the
Supreme Brahman and the origin of everything, auspicious and in
auspicious. He is situated in the heart of everyone, including all the
demigods. As stated in Bhagavad-gita (7.20), kamais tais tair hrta
jnanaft prapadyante 'nya devataft: those whose minds are distorted by
material desires surrender unto the demigods. People who are almost
blind because of lusty desires are recommended to worship the demigods
to have their material desires fulfilled, but actually those desires are not
fulfilled by the material demigods. Whatever the demigods do is done
with the sanction of Lord Vi�l)u. People who are too lusty worship
various demigods instead of worshiping Lord Vi�l)u, the Supersoul of all
living entities, but ultimately it is Lord Vi�l)u they worship because He is
the Supersoul of all demigods.
TEXT6
� qifij �qton+u�R��¥it::�: � iRt tf4:�sti+t � :q
mtm� fuf4:dC1��Ui � II � II
plalcyad�u paficasu purU$ii�m ayur indriyam ojaft saho balam buddhir
vikrama iti ca sarve$iim autpattiki siddhir avi.Se$er:ta vartate.
plalcya iidi§u-in the islands headed by Plak�a;

- pancasu-five;
purU§a�m-of the inhabitants; ayu�-long duration of life; in
driyam-soundness of the senses; oja�-bodily strength; saha�-me ri
tal strength; balam-physical strength; buddhi�-intelligence;
vikrama�-bravery; iti-thus; ca-also; sarve�am-of all of them; aut
pattiki-inborn; siddhi�-perfection; aviSe�e�-without distinction;
vartate-exists.
TRANSLATION
0 King, longevity, sensory prowess, physical and mental
strength, intelligence and bravery are naturally and equally
manifested in all the inhabitants of the five islands headed by
Plak�advipa.
TEXT7
��«l�wtltijl �
fiilguiP4�:u� ft+Ui\wt «il�l{(l:
plalcya� sva-samanene/cyu-rasodenavrto yatha tatha dvipo 'pi salmalo
dvi-gu�-viSala� samanena surodenavrta� parivpikte.
plalcya�-the land known as Plak�advipa; sva-samanena-equal in

width; i/cyu-rasa-of sugarcane juice; udena-by an ocean; avrta�
surrounded; ya tha -just as; tatha-similarly; dvipab,-another island;
api-also; salmala�-known as sa.lmala; dvi-gu�-viSala�-twice as
big; samanena-equal in width; sura-udena-by an ocean of liquor;
avrta�-surrounded; parivrrikte- exists.
TRANSLATION
Plak�advipa is surrounded by an ocean of sugarcane juice, equal
in breadth to the island itself. Similarly, there is then another is
land-Salmalidvipa-twice as broad as Plak�advipa [400,000 yo
janas, or 3,200,000 miles] and surrounded by an equally broad
body of water called Surasagara, the ocean that tastes like liquor.
Text9] The Structure of the Universe 283
TEXTS
� ( � �IIC!'R�l � � etN � "'tJS*I'41!4•r•::Ht\0�

�: 1HtRsi(l�� m 4iq(ij� � II <; II
yatra ha vai siilmali plaJ>§iiyiimii yasyiirh viiva kila nilayam iihur

bhagavata§ chanda/:t-stuta/:t patattri-riijasya sii dvipa-hutaye
upala/>§yate.
yatra -where; ha vai-certainly; siilmali-a siilmali tree; plal>§a

iiyiimii-as big as the pla/>§a tree (one hundred yojanas broad and
eleven hundred yojanas high); yasyiim -in which; viiva kila-indeed;
ni layam -rest or living place; iihu/:t-they say; bhagavata/:t-of the
most powerful; chanda/:t-stuta/:t-who worships the Lord by Vedic
prayers; patattri-riijasya-of GaruQa, the carrier of Lord Vi�I)u; sa
that tree; dvipa-hutaye -for the name of the island; upala/>§yate-is
distinguished.
TRANSLATION
On Salmalidvipa there is a salmali tree, from which the island
takes its name. That tree is as broad and tall as the plak�a tree-in
other words 100 yojanas [800 miles] broad and 1,100 yojanas
[8,800 miles] tall. Learned scholars say that this gigantic tree is the
residence of GarU«;Ia, the king of all birds and carrier of Lord
Vi�t:�u. In that tree, Garu4a offers Lord Vi�t:�u his Vedic prayers.
TEXT9
�: fflttf4ij(�qsn ��: �M: ijft+q(ij,'IJ'IJfir

�� NI�U� e1'4:rt� � � 'flft4t�IQII�
f�qfij- 11�11
tad-dvipiidhipati/:t priyavratiitmajo yajiiabiihu/:t sva-sutebhya/:t
saptabhyas tan-niimiini sapta-var$iir,ti vyabhajat surocanarh
saumanasyarh ramar:w-karh deva-var$arh piiribhadram iipyayanam
avijfiiitam iti.
tat-dvipa-adhipati�-the master of that island; priyavrata-atmaja�

the son of Maharaja Priyavrata; yajiia-bahu�-named Yajiiabahu; sva
sutebhya�-unto his sons; saptabhya�-seven in number; tat
namani-having names according to their names; sapta-var$dTJi-seven
tracts of land; vyabhajat-divided; surocanam- Surocana;
saumanasyam- Saumanasya; ramar:wkam-RamaQaka; deva-var$am
Deva-var�a; paribhadram-Paribhadra; apyayanam- Apyayana;
avijnatam-Avijiiata; iti -thus.
TRANSLATION
The son of Maharaja Priyavrata named Yajiiahahu, the master of
Salmalidvipa, divided the island into seven tracts of land, which he
gave to his seven sons. The names of those divisions, which corre
spond to the names of the sons, are Surocana, Saumanasya,
Ramlll,laka, Deva-var�a, Piiribhadra, Apyayana and Avijiiata.
TEXT 10
� �:At� ;p.J� �: �: � �: �
�: �"��: � 1 31a'4Rr: ru�1�:t•�1 ��m �a �;ft
�� ll�oll
te$u var$adrayo nadyas ca saptaivabhijnata� svarasa� sata§rngo
vamadeva� kundo mukunda� pU$pa-var$a� sahasra-srutir iti. anumati�
sinivali sarasvati kuhu rajani nanda raketi.
te$u-in those tracts of land; var$a-adraya�-mountains; nadya�

ca-as well as rivers; sapta eva- seven in number; abhijnata�-under
stood; svarasa�-Svarasa; s ata-s piga� Satas:pi.ga; vama-deva�
-
Vamadeva; kunda�- Kunda; mukunda�-Mukunda; pU$pa-var$a�

Pu�pa-var�a; sahasra-sruti�-Sahasras ruti; iti-thus; anumati�
Anumati; sinivali-Sinlval!; sarasvati-Sarasvatl; kuhu-Kuhii; ra
jani-Rajanl; nanda-Nanda; raka-Raka; i ti-thus .
TRANSLATION
In those tracts of land there are seven mountains-Svarasa,
SataS�nga, Vamadeva, Kunda, Mukunda, Pu�pa-var�a and
Sahasra8ruti. There are also seven rivers-Anumati, Sinivali,

Sarasvati, Kuhii, Rajani, Nanda and Raka. They are still existing.
TEXT II
.�tn ��eW:N(ctij l:f�, �Hiijl

... .. � � e1+t+tl�+tl4
��II
tad-var$a-pUTU$d/:t STutadhara-vfryadhara-vasundhare$andhara-samjna
bhagavantam vedamayam somam atmanam vedena yajante.
tat-var$a-purU$a/:t-the residents of those tracts of land; sru

tadhara-Srutadhara; vfryadhara- Viryadhara; vasundhara
V asundhara; i$andha ra-l�andhara; samjna /:t -known as; bhagavan
tam-the Supreme Personality of Godhead; veda-mayam-fully con
versant with the Vedic knowledge; somam atmanam-represented by
the living entity known as Soma; vedena-by following the Vedic rules
and regulations; yajante-they worship.
TRANSLATION
Strictly following the cult of varr;tiiSri!Illa-dharma, the inhabi
tants of those islands, who are known as Srutidharas, Viryadharas,
Vasundharas and l�andharas, all worship the expansion of the
Supreme Personality of Godhead named Soma, the moon-god.
TEXT I2
�fll: � ffllii!Wf. 'f]WI�9'J�l: I

51'� «�«fU��: «)5{( Wf 3ll� II� �II
sva-gobhi/:t pitr-devebhyo
vibhajan kmta-suklayo/:t
prajanam sarvasam raja
ndha/:t somo na astv iti
sva-gobhi/:t- by expansion of his own illuminating rays; pitr

devebhya/:t-unto the pitas and the demigods; vibhajan-dividing;
kmta-su k layo/:t- into the two fortnights, dark and light; prajanam-of
286 Sri mad-Bhagavatam (Canto 5, Ch. 20
the citizens; sarvasam-of all; raja-the king; andha?t-food grains;

soma?t-the moon-god; na?t-toward us; astu-let him remain favor
able; iti-thus.
TRANSLATION
[The inhabitants of Siilmalidvipa worship the demigod of the
moon in the following words.] By his own rays, the moon-god has
divided the month into two fortnights, known as sukla and k:r��a,
for the distribution of food grains to the pitas and the demigods.
The demigod of the moon is he who divides time, and he is the
king of all the residents of the universe. We therefore pray that he
may remain our king and guide, and we offer him our respectful
obeisances.
TEXT 13
� tWG\I#:R{ijctfimut: �itwtl'!ffl
'l�l� �: �m:Nt ll'�
�?g� �qfi�'l�qi(Qt..U � �: ��
��ftr II � �II
evam surodad bahis tad-dvi-gu1Jll?t samanenavrto ghrtodena yatha

purva?t ku5a-dvipo yasmin ku5a-stambo deva-krtas tad-dvipakhyakaro
jvalana ivapara?t sva-s(l$pa-roci$a diSo virajayati.
evam-thus; surodat-from the ocean of liquor; bahi?t-outside; tat

dvi -gu1Jll�-twice that; samanena-equal in width; avrta�-sur
rounded; ghrta-udena-an ocean of clarified butter; yatha-purva�-as
previously with Salmalidvipa; ku5a-dvipa-the island called Kusadvipa;
yasmin-in which; ku5a-stamba?t-ku5a grass; deva-krta?t-created by
the supreme will of the Supreme Personality of Godhead; tat-dvipa
akhya-karaft-giving the island its name; jvalana?t-fire; iva-like;
apara�-another; sva-s(J,$pa-roci$a-by the effulgence of the young
sprouting grass; diSal£-all directions; virajayati-illuminates.
TRANSLATION
Outside the ocean of liquor is another island, known as
Kusadvipa, which is 800,000 yojanas [6,400,000 miles] wide,
twice as wide as the ocean of liquor. As Salmalidvipa is surrounded

by a liquor ocean, Kusadvipa is surrounded by an ocean of liquid
ghee as broad as the island itself. On Kusadvipa there are clumps
of kusa grass, from which the island takes its name. This kusa
grass, which was created by the demigods by the will of the
Supreme Lord, appears like a second form of fire, hut with
very mild and pleasing flames. Its young shoots illuminate all
directions.
PURPORT
From the descriptions in this verse, we can make an educated guess
about the nature of the flames on the moon. Like the sun, the moon must
also be full of flames because without flames there cannot be illumina
tion. The flames on the moon, however, unlike those on the sun, must be
mild and pleasing. This is our conviction. The modern theory that the
moon is full of dust is not accepted in the verses of Srimad-Bhagavatam.
In regard to this verse, Sri:la Visvanatha Cakravartl 'fhakura says,
su§�pa1Ji sukomala-sikhiis te$arh roci$a: the ku§a grass illuminates all
directions, but its flames are very mild and pleasing. This gives some
idea of the flames existing on the moon.
TEXT 14
�qqfij: W:l�m u� ��;uq�if!f�q: ��

� m aq 3llfug6 �tJG\IWft(!�Rf;{lfltgfl�fi44�AA'ffiiitl+i
�ll+ll: II �'J II
tad-dvipa-pati/:t praiyavrato rajan hira7Jyareta nama svarh dviparh
saptabhya/:t sva-putrebhyo yatha-bhagarh vibhajya svayarh tapa
afi$fhata vasu-vasudana-drl)haruci-nabhigupta-stutyavrata-vivikta
vamadeva-namabhya/:t.
tat-dvipa-pati/:t-the master of that island; praiyavrata/:t-the son of

Maharaja Priyavrata; rajan-0 King; hira7Jyareta- HiraQyareta ;
nama-named; svam-his own; dvipam-island; saptabhya/:t - unto
seven; sva-putrebhya/:t-his own sons; yatha-bhagam-according to
division; vibhajya-divid ing ; svayam-himself; tapa/:t ati$thata-
engaged in austerities; vasu-unto Vasu; vasudiina- Vasudana; drt)ha

r u c i -D:r�h a r uci; n a b h i - g u p t a -Nab h i g u p t a ; s t u ty a -v ra t a
Stutyavrata; vivikta-Vivikta; viima-deva-Vamadeva; niimabhya�
named.
TRANSLATION
0 King, another son of Maharaja Priyavrata, Hir�yareta, was
the king of this island. He divided it into seven parts, which he
delivered to his seven sons according to the rights of inheritance.
The King then retired from family life to engage in austerities.
The names of those sons are Vasu, Vasudana, Dr9haruci,
Stutyavrata, Niihhigupta, Vivikta and Vamadeva.
TEXT 15
� � eT'itfit(� ��m: � ij�tf ��:'lf: Cfif'f

�� f!{,;ftEfi �\o-#t'" mur � �e��· �� flm�
¢'� � 'fl('f�@l �..Sl'ile� II � '-\ II
te$iirh var$e$U sinui-girayo nadya§ ciibhijfiiitii� sapta saptaiva cakra§
catu/:tSrriga� kapilaS citrakil.to devanika urdhvaronui dravil)-a iti
rasakulya madhukulya mitravindii srutavindii deva garbha ghrtacyuta
mantranuileti.
le$ilm-a!l those sons; var$e$u-in the tracts of land; sinui-giraya�

border mountains; nadya� ca-as well as rivers; abhijnata�-known;
sapta-seven; sapta-seven; eva-certainly; cakra�-Cakra; catu�
srriga� -Catu}:IS:rnga; kapila�- Kapil a; citra-kuta�-Citrakuta;
deviinika�-Devanika; urdhva-ronui-Ordhvaroma; dravil)-U�-Dra
viQ.a ; i t i - t h us; r a m a - k u l y a - R a m a k ul y a ; m a d h u- k u l y a
Madhukulyii; mitra-vinda-Mitravinda; sruta-vinda - Srut a vinda;
deva-garbha -Devagarbha; gh rta-cyuta -Gh :r tacyuta; mantra-nuila
Mantramala; iti-thus.
TRANSLATION
In those seven islands there are seven boundary mountains,
known as Cakra, CatuJ.tsrnga, Kapila, Citrakiita, Devanika,
Urdhvaroma and Dravina. There are also seven rivers, known as

y
Ramakulya, Madhukul a, Mitravinda, Srutavinda, Devagarbha,
Gh:rtacyuta and Mantramala.
TEXT 16
� �: ��: �:ij��fef��'ffi��€fi� �ff

iiffi14G:e�fqof �cti1�1�;:r � II � � II
yasarh payobhi� ku§advipaukasa� ku§ala-kovidabhiyukta-kulaka
samjfui bhagavantarh jataveda-sanlpir,tarh karma-kau§alena yajante.
yasam-of which; payobh*-by the water; ku§a-dvipa-okasa�-the

inhabitants of the island known as Kusadvipa; ku§ala-Kusala;
kovida-Kovida; abhiyukta-Abhiyukta; kulaka-Kulaka; samjfui�
named; bhagavantam-unto the Supreme Personality of Godhead; jata
veda - the demigod of fire; sa-nlpir,tam-manifesting the form; karma
kau§a/ena-by expertise in ritualistic ceremonies; yajante-they
worship.
TRANSLATION
The inhabitants of the island of Kusadvipa are celebrated as the
Kusalas, Kovidas, Ahhiyuktas and Kulakas. They are like the
brahmaJ,laS, k�atriyas, vaisyas and sudras respectively. By bathing
in the waters of those rivers, they all become purified. They are ex
pert in performing ritualistic ceremonies according to the orders
of the Vedic scriptures. Thus they worship the Lord in His aspect
as the demigod of fire.
TEXT 17
�QUI: ��ij�a.'lsm �o£4€41?> 1 "'
� �'1ifi·RT �WI �� ftr 11�'911

parasya brahmar,ta� sa/cyaj
jata-vedo 'si havyavat
devanam pur�aizganam
yajiiena pu�am yajeti
parasya-of the Supreme; brahma ��-Brahman; sa � at-directly;

jata-veda�-0 fire-god; asi-you are; havyavat-the carrier of Vedic
offerings of grains and ghee; devantim-of all the demigods; pur�a
anganam who are limbs of the Supreme Person; yajiiena-by per
-
forming the ritualistic sacrifices; pur�am-to the Supreme Person;

yaja-please carry oblations; iti-thus.
TRANSLATION
[This is the mantra by which the inhabitants of Kusadvipa wor
ship the fire-god.] 0 fire-god, you are a part of the Supreme Per
sonality of Godhead, Hari, and you carry to Him all the offerings
of sacrifices. Therefore we request you to offer to the Supreme
Personality of Godhead the yajiiic ingredients we are offering the
demigods, for the Lord is the real enjoyer.
PURPORT
The demigods are servants who assist the Supreme Personality of
Godhead. If one worships the demigods, the demigods, as servants of the
Supreme, carry the sacrificial offerings to the Lord, like tax collectors
collecting revenue from the citizens and bringing it to the government's
treasury. The demigods cannot accept the sacrificial offerings; they
simply carry the offerings to the Supreme Personality of Godhead. As
statedby Srila V isvanatha Cakravarti Thakura, yasya prasadad
bhagavat-prasada�: since the guru is a representative of the Supreme
Personality of Godhead, he carries to the Lord whatever is offered to
him. Similarly, all the demigods, as faithful servants of the Supreme
Lord, hand over to the Supreme Lord whatever is offered to them in
sacrificial performances. There is no fault in worshiping the demigods
with this understanding, but to think that the demigods are independent
of the Supreme Personality of Godhead and equal to Him is calledhrta
jnana, a loss of intelligence (kamais tais tair hrta-jnanaM. One who
thinks that the demigods themselves are the actual benefactors is
mistaken.
TEXT 18
� �ffi�f(: ifil�qy f�:

�"� �(\(;( qft� �� tffl
� '� �ffl(;r • � Will{ qfufit itq;{,qf;rcf�
30� II� �II
tathii ghrtodiid bahi/:1, krauficadvipo dvi-gurw/:1, sva-miinena lcyirodena

parita upak.lpto vrto yathii ku5advipo ghrtodena yasmin kraufico nama
parvata-riijo dvipa-niima-nirvartaka iiste.
tathii-so also; ghrta-udiit -from the ocean of clarified butter;

bahi/:1,-outside; kraunca-dvipa/:1,- another isla nd, known as
Krauiicadvi:pa; dvi-gurw/:1,-twice as big; sa-miinena-as the same
measurement; ksira-udena-by an ocean of milk; parita/:1,-al! around;
u pak.lpta/:1,-surrounded; vrta/:1,-surrounded; yatha-l i ke; kusa
dvipa/:1,-the island known as Kusadvi:pa; ghrta-udena-by an ocean of
clarified butter; yasmin-in which; kraufica/:1, nama-named Krauiica;
parvata-riija/:1,-a king of mountains; dvipa-niima-the name of the is
land; nirvartaka/:1, - bringing about; iiste-exists.
TRANSLATION
Outside the ocean of clarified butter is another island, known as
Krauiicadvipa, which has a width of 1,600,000 yojanas [12,800,-
000 miles], twice the width of the ocean of clarified butter. As
Kusadvipa is surrounded by an ocean of clarified butter,
Krauiicadvipa is surrounded by an ocean of milk as broad as the is
land itself. On Krauiicadvipa there is a great mountain known as
Krauiica, from which the island takes its name.
TEXT 19
lftS�t g�SN�;:'If¥«Jfwtij�f�sN �ua.;(lfe..-.lf'll;ft �ffl

�u);nf� � if\f{ II � � II
yo 'sau guha-praharar:wnmathita-nitamba-kunjo 'pi lcyirodenii
sicyamiino bhagavatii varur:wnabhigupto vibhayo babhuva.
yab,-which; asau-that (mountain); �uha-praharar:w-by the

weapons of Karttikeya, the son of Lord Siva; unmathita-shaken;
nitamba-kuiijab,-whose trees and vegetables along the slopes; api
although; �ira-udena-by the ocean of milk; asicyamanab,-being al
ways bathed; bhagavata-by the greatly powerful; varu�na-the
demigod known as Varui)a; abhiguptab,-protected; vibhayab,
babhiiva-has become fearless.
TRANSLATION
Although the vegetables living on the slopes of Mount Kraufica
were attacked and devastated by the weapons of Karttikeya, the
mountain has become fearless because it is always bathed on all
sides by the ocean of milk and protected by Varu1,1adeva.
TEXT 20
ijf4tastf\t �� : � � qqtfUr {{8 A�

� �SI"tl'lij� f(¥.11C(I1>�qd'� �tf�FJ:�fft«H q(+{€fi�llll
�� ff(UIId��Jlq&HII+t II �o II
tasminn api praiyavrato ghrtapr�tho niimiidhipatib, sve dvipe var�iiTJ,i

sapta vibhajya te�u putra-namasu sapta rikthadan var�apan nivesya
svayam bhagaviin bhagavatab- parama-kalyar:w-ya5asa atma-bhiitasya
hares cara�ravindam upajagama.
tasmin-in that island; api-also; praiyavratab,-the son of Maharaja

Priyavrata; ghrta-pr�thab,-Gh:rtapn;�ha; nama-named; adhipatib,
the king of that island; sve-his own; dvpe-in the island; var�iiTJ,i
tracts of land; sapta-seven; vibhajya-dividing; te�u-in each of
them; putra-niimasu-possessing the names of his sons; sapta-seven;
riktha-dan-sons; var$a-pan-the masters of the var$as; nivesya - ap
pointing; svayam-himself; bhagavan-very powerful; bhagavatab,
of the Supreme Personality of Godhead; parama-kalyar:w-ya5asab,
whose glories are so auspicious; iitma-bhiitasya-the soul of all souls;
hareb, carar:w-aravindam-the lotus feet of the Lord; upajagama-took
shelter at.
TRANSLATION
The ruler of this island was another son of Maharaja Priyavrata.
His name was Ghrtap:r�tha, and he was a very learned scholar. He
also divided his own island among his seven sons. Mter dividing
the island into seven parts, named according to the names of his
sons, Gh:rtap:r�tha Maharaja completely retired from family life
and took shelter at the lotus feet of the Lord, the soul of all souls,
who has all auspicious qualities. Thus he attained perfection.
TEXT 21
3T11iT � it�: �1 mf� �l'litt4'14iqfttf(fij ifAij'mij

ijl4iijttf ��: ijl( m ��: � � �
aqiffiun wt;:c:) �: riffi� Wt" �� ll'lffl� � �fT�t«it
rndfqfq;rffi� II�� II
amo madhurulw meghapr�!ha� sudhamii bhraj�!lw lohitan:w vanaspatir

iti ghrtapf$!ha-sutas te�am var�a-giraya� sapta saptaiva nadya§
cabhikhyata� suklo vardhamiirw bhojana upabarhir:w nando nandana�
sarvatobhadra iti abhaya amrtaugha aryaka tirthavati nlpavati
pavitravati sukleti.
ama�-Ama; madhu-ruha�-Madhuruha; megha-pr�!ha�

Meghap:r!?tha; sudhama-Sudhama; bhraji$thaft-Bhraji!?tha; lohitar
�a!t-Lohitar1,1a; vanaspatift-Vanaspati; iti-thus; ghrtapr�tha
sutaft-the sons of Gh:rtap:r!?tha; te�am-of those sons; var�a-giraya!t
boundary hills of the tracts of land; sapta-seven; sapta-seven; eva
also; nadya�-rivers; ca -a nd ; abhikhyata�-celebrated; sukla�
var dhamanaft-Sukla and Vardhamana; bhojanaft -Bh ojana ;
upabarhi �!t-Upabarhi1,1a; nandaft-Nanda; nandana�-Nandana;
sarvata�- bhadra�- Sarvatobhadra; iti- thus; abhaya-Abhaya;
amrtaugha -Am :rtau gha; aryaka-Aryaka; tirthavg-ti-Tirthavati;
rupavan-Rupavati; pavitravati-Pavitravati; sukla-Sukla; iti-thus.
TRANSLATION
The sons of Maharaja Ghrtapr�tha were named Ama,
Madhuruha, Meghap�tha, Sudhamii, Bhraji�tha, Lohitar1,1a and
Vanaspati. In their island there are seven mountains, which indi
cate the boundaries of the seven tracts of land, and there are also
seven rivers. The mountains are named Sukla, Vardhamiin a, Bho
jana, Upabarhi1,1a, Nanda, Nandana and Sarvatobhadra. The rivers
are named Ah�ayii, Amrtaugha, Aryakii, Tirthavati, Rupavati,
Pavitravati and Suklii.
TEXT 22
��: qfe{SJ't't��q�m;n: �!Q.111JS::MUI�q�

3f1qt't;.f � �� ;:ij- II � � II
yasam ambha}:t pavitram amalam upayuiijanii/:t purU§a-r$abha

dravir:m-devaka-samjiici var$a-purU§ci apomayam devam apam
pil77,Lenaiijalinii yajante.
yasam-of all the rivers; ambha}:t-the water; pavitra m-very

sanctified; amalam-very clean; upayuiijana/:t-using; puru$a
Puru�a; f$abha-}:l.�abha; d ra vi�a-Dravil).a; devaka-Devaka;
samjiici/:t-endowed with the names; var$a-purU§ci/:t-the inhabitants of
those var$as; apa/:t-mayam-VaruiJ.a, the lord of water; devam-as the
worshipable deity; apam-of water; p il77,Lena-with full; aiijalinii
folded palms; yajante-do worship.
TRANSLATION
The inhabitants of Krauiicadvipa are divided into four castes,
called the Puru�as, J;t�abhas, Dravi1,1as and Devakas. Using the
waters of those sanctified rivers, they worship the Supreme Per
sonality of Godhead by offering a palmful of water at the lotus feet
of Varu1,1a, the demigod who has a form of water.
PURPORT
Visvanatha Cakravarti: Thakura says, apomaya/:t asmayam: with
joined palms the inhabitants of the various sections of Krauiicadvipa
offer the sanctified waters of the rivers to a deity made of stone or iron.
TEXT 23
3t1q: �'f::rT<ri: � !f'�ir:tJ::r: I

m;r: �Tlft::rR'T: W:��mn�q;n � � II � � II
apa/:t pur�a-virya/:t stha

punantir bhilr-bhuva/:t-suva/:t
tii na/:t punitamiva-ghni/:t
sprsatam atmana bhuva iti
apa/:t-0 water; pur�a-virya/:t-endowed with the energy of the

Supreme Personality of Godhead; stha-you are; punanti/:t-sanctify
ing; bhil/:t-of the planetary system known as Bhui:I; bhuva/:t-of the
Bhuvai:I planetary system; suva/:t-of the Svai:I planetary system; taft
that water; na/:t-of us; punita-purify; amiva-ghni/:t-who destroys
sin; sprsatam-of those touching; atmana-by your constitutional posi
tion; bhuva/:t-the bodies; iti-thus.
TRANSLATION
[The inhabitants of K.rauiicadvipa worship with this mantra.] 0
water of the rivers, you have obtained energy from the Supreme
Personality of Godhead. Therefore you purify the three planetary
systems, known as Bhiiloka, Bhuvarloka and Svarloka. By your
constitutional nature, you take away sins, and that is why we are
touching you. Kindly continue to purify us.
PURPORT
Kr�I.la says in Bhagavad-gitii (7 .4):
bhumir apo 'nalo vayu/:t

kham mano buddhir eva ca
ahankiira itiyam me
bhinna prakrtir �!adha
"Earth, water, fire, air, ether, mind, intelligence and false ego-all
together these eight comprise My separated material energies."
The energy of the Lord acts throughout the creation, just as heat and
light, the energies of the sun, act within the universe and make every
thing work. The specific rivers mentioned in the siistras are also energies
of the Supreme Personality of Godhead, and people who regularly bathe
in them are purified. It can actually be seen that many people are cured
of diseases simply by bathing in the Ganges. Similarly, the inhabitants of
Krauiicadvipa purify themselves by bathing in the rivers there.
TEXT 24
��P{f� aq%fu(f: ��rtil ��;nqll{:

ij'fliR � if�o� qU((f ��'l m� ;:rrq l{��: ��q
� � � ��lij(fll••...�� fu�Gt�mRf 11�\lll
evarh purastat /cy'irodiit parita upavesitab, sakadv'ipo dvatrimsal-la/cya
yojaniiyamab, sarniinena ca dadhi-mar:uf,odena par'ito yasmin sako niima
mah'iruhab, sva-/cyetra-vyapade§ako yasya ha maha-surabhi-gandhas
tam dv'ipam anuviisayati.
evam- thus; parastat-beyond ; /cy'ira-udat-from the ocean of milk;

pari tab,-ali around; upave sitab, -situated; saka-dv'ipab,-another is
land, known as Sakadvipa; dva-trimsat - thirty- two; la/cya-100,000;
yojana-yojanas; ayamab,-whose measure; samanena-of equal
length; ca-and; dadhi-maTJ4,a-udena-by an ocean containing water
resembling churned yogurt; parUab, - surrounded; yasmin-in which
land; sakab,-saka; nama-named; mah'iruhab,-a fig tree; sva-/cyetra
vyapad esakab, -giving the island its name; yasya-of which; ha-in�
deed; maha-surabhi-a greatly fragrant; gandhab, - aroma ; tam
dv 'ipam-that island; anuviisayati-makes fragrant.
TRANSLATION
Outside the ocean of milk is another island, Sakadvipa, which
has a width of 3,200,000 yojanas (25,600,000 miles). As
Krauiicadvipa is surrounded by its own ocean of milk, Sakadvipa is
surrounded by an ocean of churned yogurt as broad as the island
itself. In S akadvipa there is a big saka tree, from which the island
takes its name. This tree is very fragrant. Indeed, it lends its scent
to the entire island.
TEXT 25
� � �enf\fqR;ifhtr it�: �sfq � � •
�SI;wt+itf;r � (CII€+1�1'l ��wft��qcr1{1Wl'i{�ll�1€6f��
R�� (CI({ �·•tt�il;ij 311�f�R1+iRffittilcr;f
!If� II��
tasyapi praiyavrata evadhipatir namna medhatithi/:t so 'pi vibhajya

sapta var$iir:ti putra-namani te$U svatmajan purojava-manojava
pavamana-dhumranika-citrarepha-bahurupa-vi.Svadhara-samjnan
nidhapyadhipatin svayam bhagavaty ananta a-vesita-matis
tapovanarh pravivesa.
tasya api-of that island also; praiyavrata/:£-a son of Maharaja

Priyavrata; eva -certainly; adhipati/:t - the ruler; namna-by the
name; medha-tithi/:t-Medhatithi ; sa/:£ api - he also; vibhajya - divid
ing; sapta var$iir:ti-seven divisions of the island; putra-ndmdni
possessing the names of his sons; le$u-in them; va-at s majan - his own
j
sons; purojava- Puro ava; manojava- Ma o a va; pavamana n j
Pavamana; dhumranika-Dhiimran1ka; citra-repha-Citrarepha;
bahu-rupa - Bahurii pa; vi.Svadhara-Visvadhara; sarhjnan-having as
names; nidhdpya-establishing as; adhipatin-the rulers; svayam
himself; bhagavati-in the Supreme Personality of Godhead; anante
in the unlimited; avesita- mati/:£ -whose mind was fully absorbed:
tapa/:£-vanam-in the forest where meditation is performed: pra
vivesa-he entered.
TRANSLATION
The master of this island, also one of the sons of Priyavrata, was
known as Medhatithi. He also divided his island into seven sec
tions, named according to the names of his own sons, whom he
made the kings of that island. The names of those sons are Puro
java, Manojava, Pavamana, Dhumranika, Citrarepha, Bahuriipa
and Visvadhiira. Mter dividing the island and situating his sons as
its rulers, Medhiitithi personally retired, and to fix his mind com
pletely upon the lotus feet of the Supreme Personality of
Godhead, he entered a forest suitable for meditation.
TEXT 26
�qf e{�'itltG;Ifil(� �� ij� �ef � �srmt ��: �ij(:

��m �qMi � � 3f'WI�Ss� �t�W:f!(q(l�l
q��r�mijf(fQ ��
'""'
ete§iirh var§a-maryiidii-girayo nadya5 ca sapta saptaiva iSiina urusrrigo

balabhadra/:t satakesara/:t sahasrasroto devapiilo mahiinasa iti
anaghiiyurdii ubhayaspr�tir apariijitii paiicapadi sahasrasrutir nijadhrtir
iti.
ete§iim-of all these divisions; var�a-maryiidii-acting as the bound

ary limits; giraya/:t-the big hills; nadya/:t ca-and the rivers also;
sapta-seven; sapta-seven; eva-indeed; isiina/:t-lsana; uru
srnga/:t- Ur us�nga; bala-bhadra/:t-Balab hadra; sata-kesara/:t
Satakesara; sahasra-srotat£-Sahasrasrota; deva-palat£-Devapa Ia;
mahiinasa/:t-Mahiinasa; iti-thus; anaghii-Anagha; iiyurdii
Ayur da; ubhayaspr�!ilt- UbhayaspH�i; aparii j ita -Aparaj ita;
paiicapadi-Paiicapadi; sahasra-sruti/:t-Sahasrasruti; nija-dhrti/:t-Ni
jadhrti; iti-thus.
TRANSLATION
For these lands also, there are seven boundary mountains and
�even rivers. The mountains are lsiina, Uruspiga, Balahhadra,
Satakesara, Sahasrasrota, Devapiila and Mahanasa. The rivers are
Anaghii, Ayurdii, Uhhayaspr�!i, Apariijitii, Paiicapadi, Sahasrasruti
and Nijadhrti.
TEXT 27
��(At •��a('t��f1:1;c�ffi��;cl¥11w11 � en��n��

SUUII�I+if��: � �� 11�\911
tad-var$a-purU$ii rtavrata-satyavrata-danavratanuvrata-nanu:irw
bhagavantarh vayv-atmakam prar:uJ,yama-vidhuta-rajas-tamasa/:t
parama-samadhina yajante.
tat-var$a-purU$ii/:t-the inhabitants of those tracts of land; rta

vrata-l:{tavrata; satya-vrata - Satyavrata ; dana-vrata-Danavrata;
anuvrata-Anuvrata; niinu:ina/:t-having the four names; bhagavan
tam - the Supreme Personality of Godhead; vayu-atmakam-repre
sented by the demigod Vayu; prar:uJ,yama-by the practice of regulating

the airs within the body; vidhuta-cleansed away; raja/:t-tamasa/:t
whose passion and ignorance; para ma - su blime; s amadhina -by
trance; yajante-they worship.
TRANSLATION
The inhabitants of those islands are also divided into four
castes-l;ttavrata, Satyavrata, Danavrata and Anuvrata-which ex
actly resemble hriihmal).a, k�atriya, vaisya and siidra. They practice
pr�ayiima and mystic yoga, and in trance they worship the
Supreme Lord in the form of Vayu.
TEXT 28
�: Sff� � � R+i�t��f�: I
31w:ij�t+ft�: �rn« ;ftm� ��II
anta/:t-praviSya bhutani
yo bibharty atma-ketubhi/:t
antaryamiSvara/:t sak$at
patu no yad-va.Se sphutam
anta�-praviSya-entering within; bhutani-all living entities; ya�

who; bibharti-maintains; atma-ketubhi�-by the functions of the in
ner airs (pra�, apana, etc.); antaryami-the Supersoul within;
iSvara�-the Supreme Person; sa/cyat-directly; patu-please maintain;
na�-us; yat-vase-under whose control; sphutam-the cosmic
manifestation.
TRANSLATION
[The inhabitants of Sakadvipa worship the Supreme Personality
of Godhead in the form of Vayu in the following words.] 0
Supreme Person, situated as the Supersoul within the body, You
direct the various actions of the different airs, such as prii1,1a, and
thus You maintain all living entities. 0 Lord, 0 Supersoul of
everyone, 0 controller of the cosmic manifestation under whom
everything exists, may You protect us from all dangers.
PURPORT
Through the mystic yoga practice called pral}iiyama, the yogi controls
the airs within the body to maintain the body in a healthy condition. In
this way, the yogi comes to the point of trance and tries to see the Super
soul within the core of his heart. Pral}iiyama is the means to attain
samadhi, trance, in order to fully absorb oneself in seeing the Supreme
Lord as antrayami, the Supersoul within the core of the heart.
TEXT 29
� �'ill'!l�kq(�t: �(ifN(ij6t fSiiW'IllH

Iil ��
��: �Wf ((41\_C::Ch"' �� il"ftU't�l �f� ��
��Wff�'i��q;(�ij� ��: ��qm;i qf(�{i!q�
II �Q..II
evam eva dadhi-mar:u)odat parata/:£ pU$karadvipas tato dvi

gul}ii yama� samantata upakalpita� samtinena svadudakena samudre�a
bahir avrto yasmin brhat-pU$karam jvalana-sikhamala-kanaka
patrayutayutam bhagavata/:£ kamalasanasyadhyasanam parikalpitam.
evam eva-thus; dadhi-mwu;la-udat-the ocean of yogurt;

p a r a t a � - b e y o nd ; p u § k a r a - dv ip a � - a n o t h e r i s l a nd, n a m e d
Pu!;>karadvi:pa; tata�-than that (Sakadvipa ) ; dvi-gur:ta-ayama�
whose measurement is twice as great; samantata�-on all sides;
upakalpita�-surrounded; samanena-equal in width; svadu
udakena-possessing sweet water; samudrer:ta-by an ocean; bahi�
outside; avrta�-surrounded; yasmin-in which; brhat-very big;
pU§karam-lotus flower; jvalana-sikha-like the flames of a blazing
fire; amala-pure; kanaka-gold; patra-leaves; ayuta-ayutam
possessing 100,000,000; bhagavata�-gr eatl y powerful; kamala
iisanasya-of Lord Brahma, whose sitting place is on the lotus flower;
adhyasanam-sitting place; parikalpitam-considered .
TRANSLATION
Outside the ocean of yogurt is another island, known as
Pu�?karadvipa, which is 6,400,000 yojanas [51,200,000 miles)
wide, twice as wide as the ocean of yogurt. It is surrounded by an
ocean of very tasteful water as broad as the island itself. On
Pu�?karadvipa there is a great lotus flower with I 00,000,000 pure
golden petals, as effulgent as the flames of fire. That lotus flower is
considered the sitting place of Lord Brahma, who is the most
powerful living being and who is therefore sometimes called
bhagaviin.
TEXT 30
ij'�� +n'1el�oo�� iiiti��qm�4:r:tJ\s�<�tit1J1

iit'ifl"'q ;£t
�;;mU tJ?T G :qij�� f�� :q�;:uf( �ut c_;st�Niel-«lfq..s;:li(hd
�ft-� � �: 4i!4ffl(l�� i!41'11+tit(l?ll�
qfu;tqfij- II � o II
tad-dvipa-madhye manasottara-namaika evarvacina-paracina-var§ayor

maryadacalo 'yuta-yojanocchrayayamo yatra tu catasr�u dik§u catvari
puriir:ti loka-palanam indradiniirh yad-upari§!iit silrya-rathasya merurh
paribhramata� sarhvatsaratmakarh cakrarh devanam aho-ratrabhyarh
paribhramati.
tat-dvipa-madhye-within that island; manasottara-Manasottara;

nama-named; ekab,-one; eva-indeed; arvacina-on this side;
paracina - and beyond, or outside; var$ayob,-of tracts of land;
maryada-indicating the boundary; acalab,-a great mountain;
ayuta-ten thousand; yojana-eight miles; ucchraya-ayamab,-whose
height and width; yatra-w here; tu-but; catasr$u-in the four;
dik$u-directions; ca tvari-four; pura �i-cities; loka-paliinam-of the
directors of planetary systems; indra-adinam-headed by lndra; yat
of which; up ari$tat-on the top; surya-rathasya-of the chariot of the
sun-god; merum-Meru Mountain; paribhramatab,-while circumam
bulating; sariwatsara-atmakam-consisting of one sarhvatsara;
cakram-wheel or orbit; devanam-of the demigods; ahab,
ratrabhyam-by the day and night; paribhramati-moves around.
TRANSLATION
In the middle of that island is a great mountain named Miinasot
tara, which forms the boundary between the inner side and the
outer side of the island. Its breadth and height are 10,000 yojanas
[80,000 miles). On that mountain, in the four directions, are the
residential quarters of demigods such as lndra. In the chariot of
the sun-god, the sun travels on the top of the mountain in an orbit
called the Samvatsara, encircling Mount Meru. The sun's path on
the northern side is called UttarayaJ.la, and its path on the southern
side is called Dak�iJ.layana. One side represents a day for the
demigods, and the other represents their night.
PURPORT
The movement of the sun is confirmed in the Brahma-samhita (5.52):
yasyajfiiiya bhramati sambhrta-kala-cakrab,. The sun orbits around
Mount Sumeru, for six months on the northern side and for six months
on the southern. This adds up to the duration of a day and night of the
demigods in the upper planetary systems.
TEXT 31
��ftr: a�E4dl tftf� woa�� -

9\i+Uwft a{;(� Q' � �qtA��
tad-dvipasyapy adhipati/:t praiyavrato vitihotro niimaitasyatmajau

ramar:wka-dhataki-narnilnau var$a-pati niyujya sa svayam purvajavad
bhagavat-karma-sila eviiste.
tat-dvipasya-of that island; api - also; adhipati/:t-the ruler;

praiyavrata/:t-a son of Maharaja Priyavrata; vitihotra/:t nama -named
Vitihotra; etasya-of him; a tma-j au-unto the two sons; ramar,taka
Ramar:taka; dhataki-and Dhataki; niirnilnau-having the names;
var$a-pati -the rulers of the two tracts of land; niyujya-appointing;
sa/:t svayam-himself; purvaja-vat-like his other brothers; bhagavat
karma-sila/:t- being absorbed in activities to satisfy the Supreme Per
sonality of Godhead; eva-indeed; iiste-remains.
TRANSLATION
The ruler of this island, the son of Maharaja Priyavrata named

Vitihotra, had two sons named Ramai,laka and Dhataki. He granted
the two sides of the island to these two sons and then personally
engaged himself in activities for the sake of the Supreme
Personality of Godhead like his elder brother Medhatithi.
TEXT 32
ij(q� ¥t•tq;ij ifQ:m �ifiulduns� �a:ta(�

��
tad-var$a-purU$ii bhagavantam brahma-rupir:wm sakarmaker:w
karmar,taradhayantidam codaharanti.
tat-var$a-purU$ii/:t-the inhabitants of that island; bhagavanta m-the

Supreme Personality of Godhead; brahma-rup i r:wm - exhibited as Lord
Brahma being seated on the lotus; sa-karmaker,ta-for fulfillment of
material desires; ka rmar,ta - by performing ritualistic activities accord
ing to the Vedas; aradhayanti- worship; idam-this; ca - and:
udaharanti-they chant.
TRANSLATION
For the fulfillment of material desires, the inhabitants of this
tract of land worship the Supreme Personality of Godhead as
represented by Lord Brahmii. They offer prayers to the Lord as

follows.
TEXT 33
tt'EI�¥4� fQ ;m� �� I
�..q� �� 11��11
yat tat karmamayam lingam
brahma-lingam jano 'rcayet
ekiintam advayam siintam
tasmai bhagavate nama iti
yat-which; tat-that; karma-mayam-obtainable by the Vedic

ritualistic system; lingam-the form; brahma-lingam-which makes
known the Supreme Brahman; jana/:t-a person; arcayet-must wor
ship; ekiintam-who has full faith in the one Supreme; advayam-non
different; siintam-peaceful; tasmai-unto him; bhagavate-the most
powerful; nama/:t-our respects; iti-thus.
TRANSLATION
Lord Brahmii is known as karma-maya, the form of ritualistic
ceremonies, because by performing ritualistic ceremonies one may
attain his position and because the Vedic ritualistic hymns become
manifest from him. He is devoted to the Supreme Personality of
Godhead without deviation, and therefore in one sense he is not
different from the Lord. Nevertheless, he should be worshiped not
as the monists worship him, but in duality. One should always
remain a servitor of the Supreme Lord, the supreme worshipable
Deity. We therefore offer our respectful obeisances unto Lord
Brahmii, the form of manifest Vedic knowledge.
PURPORT
In this verse, the word karma-mayam ("obtainable by the Vedic
ritualistic system") is significant. The Vedas say, svadharma-n�!ha/:t
sata-janmabhi/:t pumiin viriricatam eti: "One who strictly follows the
principles of varl}-asrama-dharma for at least one hundred births will be
rewarded with the post of Lord Brahma." It is also significant that

although Lord Brahma is extremely powerful, he never thinks himself
one with the Supreme Personality of Godhead; he always knows that he
is an eternal servitor of the Lord. Because the Lord and the servant are
identical on the spiritual platform, Brahma is herein addressed as
bhagavan. Bhagavan is the Supreme Personality of Godhead, Kr�f.la, but
if a devotee serves Him with full faith, the meaning of the Vedic
literature is revealed to him. Therefore Brahma is called brahma-liriga,
which indicates that his entire form consists of Vedic knowledge.
TEXT 34
':f!f:l�l!f1�
mr: tmffi·�llhwtl¥41�� elllhl�lWW<IS tff«t �qf�:
II �'JII
tata/:t parastal lokiiloka-namiicalo lokalokayor antarale parita
upak§ipta/:t.
tata/:t-from that ocean of sweet drinking water; parastat- beyond;

lokaloka-nama-named Lokaloka; acala/:t-a mountain; loka-alokayo/:t
antarale-between the countries full of sunlight and those without
sunlight; parita/:t-all around; upak§ipta/:t- exists.
TRANSLATION
Thereafter, beyond the ocean of sweet water and fully sur

rounding it, is a mountain named Lokaloka, which divides the
countries that are full of sunlight from those not lit by the sun.
TEXT 35
�1'4;:ttlwtel��qsih�t ��flu ctil��ssc::�i6Jlq+u � 31�:

�if��: �q�+�� 6�1ffi�*4qR�IS� 11��11
yavan miinasottara-mervor antaram tavati bhumi/:t kiincany anyadarsa
talopamii yasyam prahita/:t padiirtho na kathancit puna/:t
pratyupalabhyate tasmat sarva-sattva-parihrtasit.
yavat-as much as; rniinasottara-mervo}:£ antaram-the land between

Manasottara and Meru (beginning from the middle of Mount Sumeru);
tavati"-that much; bhumi}:£-land; kaiicani-made of gold; anya
another; adarsa-tala-uparnii-whose surface is just like the surface of a
mirror; yasyam-on which; prahita/:t-dropped; padartha}:£-a thing;
na-not; kathaiicit-in any way; puna/:t-again; pratyupalabhyate-is
found; tasmat-therefore; sarva-sattva-by all living entities;
parihrta-abandoned; asit-was.
TRANSLATION
Beyond the ocean of sweet water is a tract of land as broad as the

area between the middle of Mount Sumeru and the boundary of
Manasottara Mountain. In that tract of land there are many living
beings. Beyond it, extending to Lokaloka Mountain, is another
land, which is made of gold. Because of its golden surface, it
reflects light like the surface of a mirror, and any physical article
that falls on that land can never be perceived again. All living
entities, therefore, have abandoned that golden land.
TEXT 36
it�(ftf tf'IK*tl ��;u+.f�'l el�lelctAAIRI�MW\I�ij

��
lokaloka iti sarniikhya yad anenacalena loka loka sya ntarv ar
tinavasthapyate.
loka-with light (or with inhabitants); aloka}:£-without light (or

without inhabitants); iti-in this way; sarniikhya-designation; yat
which; anena-by this; acalena-mountain; loka-of the land inhab
ited by living entities; alokasya-and of the land not inhabited by living
entities; antarvartina-which is in the middle; avasthapyate-is estab
lished.
TRANSLATION
Between the lands inhabited by living entities and those that are
uninhabited stands the great mountain which separates the two
and which is therefore celebrated as Lokaloka.
TEXT 37
ij eiCfittfl;ij' qfta ��
felfm �atr� ��uq•
��lllRifT�s;Jt=iifMi�-=-��ij�lwtr WI �M�q(lf.li;n
�dUffi� ij ijN�'it�"'I�I'H ��II
..
sa loka-trayiinte parita iSvarer:w- vihito yasmiit suryiidiniirh

dhruviipavargiilJ(irh jyotir-galJ(iniirh gabhastayo 'rviiciniirhs tril lokiin
iivitanvanii na kadiicit pariicinii bhavitum utsahante tiivad un
nahaniiyiima/:t.
sa/:t-that mountain; loka-traya-ante-at the end of the three lokas

(Bhiirloka, Bhuvarloka and Svarloka); parita/:t-all around; iSvarer:w-
by the Supreme Personality of Godhead, K:f�l).a; vihita/:t-created;
yasmiit-from which; surya-iidiniim-of the sun planet; dhruva
apavargiilJ(im-up to Dhruvaloka and other, inferior luminaries; jyoti/:t
galJ(iniim-of all the luminaries; gabhastaya/:t-the rays; arviiciniin
on this side; trin-the three; lokiin-planetary systems; iivitanvanii/:t
spreadi.ng throughout; na-not; kadiicit-at any time; pariicinii/:t
beyond the jurisdiction of that mountain; bhavitum-to be; utsahante
are able; tiivat-that much; u nnahana-iiyiima/:t - the measure of the
height of the mountain.
TRANSLATION
By the supreme will of �t:J.a, the mountain known as Lokaloka
has been installed as the outer border of the three worlds
Bhurloka, Bhuvarloka and Svarloka-to control the rays of the
sun throughout the universe. All the luminaries, from the sun up
to Dhruvaloka, distribute their rays throughout the three worlds,
hut only within the boundary formed by this mountain. Because it
is extremely high, extending even higher than Dhruvaloka, it
blocks the rays of the luminaries, which therefore can never
extend beyond it.
PURPORT
When we speak of loka-traya, we refer to the three primary planetary
systems-Bhiii:J., Bhuvai:J. and Svai:J.-into which the universe is divided.
Surrounding these planetary systems are the eight directions, namely

east, west, north, south, northeast, southeast, northwest and southwest.
Lokaloka Mountain has been established as the outer boundary of all the
lokas to distribute the rays of the sun and other luminaries equally
throughout the universe.
This vivid description of how the rays of the sun are distributed
throughout the different planetary systems of the universe is very scien
tific. Sukadeva Gosvami described these universal affairs to Maharaja
Parik:;;it as he had heard about them from his predecessor. He explained
these facts five thousand years ago, but the knowledge existed long, long
before because Sukadeva Gosvami received it through disciplic succes
sion. Because this knowledge is accepted through the disciplic succession,
it is perfect. The history of modern scientific knowledge, on the contrary,
does not go back more than a few hundred years. Therefore, even if
modern scientists do not accept the other factual presentations of
Srimad-Bhagavatam, how can they deny the perfect astronomical
calculations that existed long before they could imagine such things?
There is so much information to gather from Srimad-Bhagavatam.
Modern scientists, however, have no information of other planetary
systems and, indeed, are hardly conversant with the planet on which we
are now living.
TEXT 38
��•4lliltti�� fitf�f.:ijij: �: «
ij '{ill�t�.mrt•tfOtij� ll.� ij�l'its<i �Cf4mt�: II� �II
etiiviil loka-vinyiiso miina-la�ar:w,-samsthabhir vicintitab, kavibhib, sa

tu paficiisat-ko!i-gar:tita sya bhu-golasya tu riya-bhago 'yam
lokalokacalab,.
etiiviin-this much; loka-vinyasab,-the placing of the different

p l a n e ts; miina- w i t h m e a s u r e m e n t s ; lak�ar:ta-s y m p t o m s ;
samsthabhib,-as well as with their different situations; vicintitab,-es
tablished by scientific calculations; kavibhib,-by learned scholars;
sab,-that; tu-but; paficiiSat-ko!i-500,000,000 yojanas; gar:titasya
which is measured at; bhu-golasya-of the planetary system known as
Bhugolaka; turiya-bhaga/:t-one fourth; ayam-this; lokiiloka

acala/:t-the mountain known as Lokaloka.
TRANSLATION
Learned scholars who are free from mistakes, illusions and pro
pensities to cheat have thus described the planetary systems and
their particular symptoms, measurements and locations. With
great deliberation, they have established the truth that the distance
between Sumeru and the mountain known as Lokiiloka is one
fourth of the diameter of the universe-or, in other words,
125,000,000 yojanas [1 billion miles].
PURPORT
Srila Visvanatha Cakravarti Thakura has given accurate astronomical

information about the location of Lokaloka Mountain, the movements of
the sun globe and the distance between the sun and the circumference of
the universe. However, the technical terms used in the astronomical
calculations given by the ]yotir Veda are difficult to translate into
English. Therefore to satisfy the reader, we may include the exact
Sanskrit statement given by Srila Visvanatha Cakravartl Thakura, which
records exact calculations regarding universal affairs.
sa tu lokalokas tu bhu-golakasya bhu-sambandhary4a-golakasyety arthab,.

suryasy eva bhuvo 'py ary4a-golakayor madhya-vartitvat kha-golam iva bha
golam api paficasat-ko!i-yojana-pramd7J,aril tasya turiya-bhagab, sardha
dvadasa-koti-yojana-vistarocchraya ity arthab, bhas tu catus-trimsal
la/cyonapaficasat-ko!i-pramd7J,ti jfieya. yatha meru-madhyan mdnasottara
madhya-paryantam sardha-sapta-paiicasal-lakjottara-koti-yojana-pramdrJ-am.
mdnasottara-madhyat svadudaka-samudra-paryantam $a7J,-7J,aVati-[a/cya
yojana-pramd7J,aril tatab, kaiicani-bhumib, sardha-sapta-paficasal-la/cyottara
ko!i-yojana-pramd7J,ti evam ekato meru-lokalokayor antaralam ekada5a-sal
la/cyadhika-catU$-ko!i-parimitam anyato 'pi tathatyeto lokalokal loka
paryantam sthanam dvavimsati-la/cyottard$!a-ko!i-parimitam lokalokad bahir
apy ekatab, etavad eva anyato 'py etavad eva yad va/cyyate, yo 'ntar-vistara
etena hy aloka-parimdrJ-aril ca vyakhyatam yad-bahir lokalokacalad ity ekato
lokalokab, sardha-dvadasa-ko!i-yojana-parimarJ-ab- anyato 'pi sa tathety evam
catus-trimsal-la/cyonapaficasat-ko!i-pramdrJ-d bhiib, sabdhi-dvipa-parvata
jfieya. ata evary4a-golakat sarvato di/cyu sapta-daSa-la/cya-yojanavakase
vartamdne sati prthivyab, se$a-nagena dhararJ-aril dig-gajaiS ca niScali-kararJ-aril
sarthakam bhaved anyatha tu vyakhyantare pancasat-ko�i-pramarwtvad ar.uJ,a

golaka-lagnatve tat tat sarvam akincit-karam syat cdk$U$e manvantare
cakasmat majjanarh sri-varaha-devenotthapanarh ca durgha.tarh syad ity
adikam vivecaniyam.
TEXT39
ij'�tfftm�m��iltRCf�lii��N'fil�f� � rn:��qijtJ
S�ro�: �("tit qPr.ltml�ij'�Rf ��m�m: II� �II
tad-upar�tiic catasr$V asasvatma-yoniniikhi[a-jagad-gurUT}OOhinivesita

ye dvirada-pataya r$abhal} pU$karacuQ,o vamano 'parajita iti sakala
loka-sthiti-hetaval}.
tat-upar�tat-on the top of Lokaloka Mountain; catasr$U asasu-in

the four directions; atma-yonina-by Lord Brahma; akhila-jagat
gurul'}ii-the spiritual master of the whole universe; adhinivesita/:L-es
tablished; ye - all those; dvirada-pataya/:L-the best of elephants;
r$abha/:L-B.�abha; pU$kara-cuQ,ai}-Pu�karacii<Ja; vamanal}-Vamana;
aparajita/:L- A para ji ta; iti -thus; sakala-loka-sthiti-hetava/:L -the
causes of the maintenance of the different planets within the universe.
TRANSLATION
On the top of Lokiiloka Mountain are the four gaja-patis, the
best of elephants, which were established in the four directions by
Lord Brahmii, the supreme spiritual master of the entire universe.
The names of those elephants are J:l�ahha, Pu�karaciic:J.a, Vamana
and Apariijita. They are responsible for maintaining the planetary
systems of the universe.
TEXT 40
� �N¥{�ftwrl ��;rt � f�tti'R��uwr �rr� tR�

� ��ij'qffl(;:cr:J��q;{t �«� ��,...�(l��'Qtrl�!
'l�lfuoa�uf N�·�...,fij'¥{: �'Wi�q�: qfttnftm ��Tit
�ij��o�: ��f1Jl· frtfm: q�;:dl«'t��if��
31� ll\1o II
te$iirh sva-vibhutinarh loka-palanarh ca vividha-viryopabrmha�ya

bhagavan parama-maha-pur!J,$o maha-vibhuti-patir antaryamy atmano
viSuddha-sattvarh dharma-jfiiina-vairagyaiSvaryady-�!a-maha-siddhy
upalak$ar.w.rh vi$vaksenadibhi� sva-piir$ada-pravarai� parivarito nija
varayudhopa5obhitair nija-bhuja-dar:u)a* sandharayamar.w.s tasmin
giri-vare samantat sakala-loka-svastaya aste.
te$iim-of all of them; sva-vibhutinam-who are his personal expan

sions and assistants; loka-palanam-who are entrusted with looking
after the universal affairs; ca -and; vividha-varieties; virya
upabrmha�ya-for expanding the powers; bhagavan-the Supreme
Personality of Godhead; parama-maha-pur!J,$a�-the foremost master
of all kinds of opulence, the Supreme Personality of Godhead; maha
vibhuti-pati/:1,-the master of all inconceivable potencies; antaryami
the Supersoul; atmana�-of Himself; viSu ddha-sattvam-having an ex
istence without contamination by the material modes of nature; dharma
jnana-vairagya-of religion, pure knowledge and renunciation;
aiSvarya-adi-of all kinds of opulence; �fa-eight; maha-siddhi-and
of great mystic perfections; upalak$a7J.am-having the characteristics;
vi$vaksena-adibhi/:l,-by His expansion known as Vi�vaksena and others;
sva-piir$ada-pravarai/:l,-the best of personal assistants; parivarita�
surrounded; nija- His own; vara-ayudha-by different types of weap
ons; upa§obhitai�-being decorated; nija-own; bhuja-dar:u)ai�-with
stout arms; sandharayamar.w.�-manifesting this form; tasmin-on
that; giri -vare-great mountain; samantat-all around; sakala-loka
svastaye-for the benefit of all the planetary systems; iiste-exists.
TRANSLATION
The Supreme Personality of Godhead is the master of all tran
scendental opulences and the master of the spiritual sky. He is the
Supreme Person, Bhagaviin, the Supersoul of everyone. The
demigods, led by lndra, the King of heaven, are entrusted with
seeing to the affairs of the material world. To benefit all living
beings in all the varied planets and to increase the power of those
elephants and of the demigods, the Lord manifests Himself on top
of that mountain in a spiritual body, uncontaminated by the modes
of material nature. Surrounded by His personal expansions and
assistants like Vi�vaksena, He exhibits all His perfect opulences,

such as religion and knowledge, and His mystic powers such as
ru;timii, laghimii and mahimii. He is beautifully situated, and He is
decorated by the different weapons in His four hands.
TEXT 41
m�itet �1 "� � ��'";;r:n

�trWli��J:t�: II�� II
iikalpam evam ve�am gata e�a bhagaviin iitma-yogamiiyayii viracita
vividha-loka-yiitrii-gopiyiiyety artha/:t.
ii-kalpam-for the duration of the time of creation; evam-thus;

ve$am-appearance; gata/:t-has accepted; e�a/:t-this; bhagaviin-the
Supreme Personality of Godhead; iitma-yoga-miiyaya-by His own
spiritual potency; viracita-perfected ; vividha-loka-yiitrii-the liveli
hood of the various planetary systems; gopry-aya-just to maintain; iti
thus; artha/:t-the purpose.
TRANSLATION
The various forms of the Supreme Personality of Godhead, such
as Nariiyru;ta and Vi��u, are beautifully decorated with different
weapons. The Lord exhibits those forms to maintain all the varied
planets created by His personal potency, yogamayii.
PURPORT
In Bhagavad-gitii (4.6) Lord ��Qa says, sambhaviimy iitma-miiyayii:
"I appear by My internal potency." The word iitma-miiyii refers to the
Lord's personal potency, yogamiiyii. After creating both the material
world and spiritual world through yogamiiyii, the Supreme Personality
of Godhead personally maintains them by expanding Himself in
different categories as the Vi�QU murtis and the demigods. He maintains
the material creation from beginning to end, and He personally
maintains the spiritual world.
TEXT 42
�s;:afcml� 0:� �qft'ffllf :q o�Hi ;;r�fm�it€61*4el�I
mn'H�qlit��f�{Ql�6ll��
yo 'ntar-vistara etena hy aloka-parimiir.uun ca vyakhyatam yad bahir
lokalokacalat. tata/:1, parastad yogesvara-gatim viSuddhiim udiiharanti.
ya/:1,-that which; anta/:1,-vistara/:1,-the distance inside Lokaloka

Mountain; etena-by this; hi-indeed; aloka-parimarw-m-the width of
the tract of land known as Aloka-var�a; ca-and; vyakhyatam-de
scribed; yat-which; bahi/:1,-outside; lokaloka-acalat-beyond
Lokaloka Mountain; tata/:1,-that; parastat-beyond ; yogesvara-gatim
the path of Yogesvara (K.r�l).a) in penetrating the coverings of the
umverse; viSuddhiim-without material contamination; udiiharanti
they say.
TRANSLATION
My dear King, outside Lokaloka Mountain is the tract of land
known as Aloka-var�a, which extends for the same breadth as the
area within the mountain-in other words, 125,000,000 yojanas
[one billion miles]. Beyond Aloka-var�a is the destination of those
who aspire for liberation from the material world. It is beyond the
jurisdiction of the material modes of nature, and therefore it is
completely pure. Lord K.r�J.la took Arjuna through this place to
bring back the sons of the brahm8I_la.
TEXT 43
3l�'{'Qfti{ij':� QN��a�� I
ij.;;r�ri1��\it €fila�: �: q�mrfu:II��II
a7Jqa-rnadhya-gata/:£ silryo
dyav-abhumyor yad antaram
silrya7JcJa-golayor rnadhye
kotya/:1, syu/:1, pafica-viri'ISati/:1,
a�a-madhya-gatafi,-situated in the center of the universe;

suryafi,-the sun globe; dyav-abhumyofi,-the two planetary systems
Bhiirloka and Bhuvarloka; yat-which; antaram-in between; surya
of the sun; a�a-golayofi,-and the globe of the universe; madhye-in
the middle; kotyab,-groups of ten million; syub,-are; paiica-virh
satifi,-twenty-five.
TRANSLATION
The sun is situated [vertically) in the middle of the universe, in
the area between Bhiirloka and Bhuvarloka, which is called an
tarik�a, outer space. The distance between the sun and the circum
ference of the universe is twenty-five ko!i yojanas [two billion
miles).
PURPORT
The word koti means ten million, and a yojana is eight miles. The
diameter of the universe is fifty koti yojanas (four billion miles).
Therefore, since the sun is in the middle of the universe, the distance
between the sun and the edge of the universe is calculated to be twenty
five ko{i yojanas (two billion miles).
TEXT 44
�so� �� (fl�� fuo��:

�q- 1
r�tr� �1f �r��: 11\1\111
mrte 'r:u)a e$a etasmin yad abhut tato miirtar:u)a iti vyapadesab,.
hirarJyagarbha iti yad dhirarJyar:uf,a-samudbhavafi,.
mrte-dead; a�e-in the globe; e$a fi,-this; etasmin-in this; yat

which; abhut-entered personally at the time of creation; tatab,-from
that; miirtar:uf,a-Marta�<;la; iti-thus; vyapadesafi,-the designation;
hirarJya-garbhab,-known as Hira�yagarbha; iti-thus; yat-because;
hirarJya-arJ{la-samudbhavafi,-his material body was created from
Hira�yagarbha.
Text45] The Structure of the Universe 315
TRANSLATION
The sun-god is also known as Vairaja, the total material body for
all living entities. Because he entered this dull egg of the universe
at the time of creation, he is also called Martar.u;la. He is also known
as HiraJ,lyagarbha because he received his material body from
Hiral).yagarbha [Lord Brahma].
PURPORT
The post of Lord Brahma is meant for very highly elevated, spiritually
advanced living beings. When such living beings are unavailable, Lord
Vi�t;�u, the Supreme Personality of Godhead, expands Himself as Lord
Brahma. This takes place very rarely. Consequently there are two kinds
of Brahmas. Sometimes Brahma is an ordinary living entity, and at other
times Brahma is the Supreme Personality of Godhead. The Brahma
spoken of here is an ordinary living being. Whether Brahma is the
Supreme Personality of Godhead or an ordinary living being, he is
known as Vajraja Brahma and HiraQ.yagarbha Brahma. Therefore the
sun-god is also accepted as Vairaja Brahma.
TEXT45
i.�IJf � fenl�;ij R�r: � �� I

�tqq-tlf � �'Nitm � ri�n 11��
suryer:uz hi vibhajyante
diSa/:1, kham dyaur mahr bhida
svargapavargau naraka
rasaukarhsi ca sarva.Sa/:1,
siirye�a - by the sun-god within the sun planet; hi-indeed; vibha

jyante-are divided; d iSa/:1,-the directions; kham-the sky; dyau/:1,
the heavenly planets; mahi-the earthly planets; bhida-other divi
sions; sva rga-the heavenly planets; apavargau-and the places for
liberation; naraka/:1,-the hellish planets; rasaukarhsi-such as Atala:
ca-also; sarvasa /:1,-all .
TRANSLATION
0 King, the sun-god and the sun planet divide all the directions
of the universe. It is only because of the presence of the sun that
we can understand what the sky, the higher planets, this world and
the lower planets are. It is also only because of the sun that we can
understand which places are for material enjoyment, which are for
liberation, which are hellish and subterranean.
TEXT 46
��t<tflJit ij�tf�� I
ri�TqFftfil� ij_q 3lR+n {ift��: II�� II
deva-tiryan-manU$ya�m
sartsrpa-savirudham
sarva-jiva-nikiiyanam
surya atma drg-iSvara/:t
deva-of the demigods; tiryak-the lower animals; manU$yd�m

and the human beings; sartsrpa-the insects and the serpents; sa
virudham-and the plants and trees; sarva-jiva-nikiiyanam-of all
groups of living entities; surya/:t-the sun-god; atma-the life and soul;
drk-of the eyes; iSvara/:t-the Personality of Godhead.
TRANSLATION
All living entities, including demigods, human beings, animals,
birds, insects, reptiles, creepers and trees, depend upon the heat
and light given by the sun-god from the sun planet. Furthermore,
it is because of the sun's presence that all living entities can see,
and therefore he is called drg-isvara, the Personality of Godhead
presiding over sight.
PURPORT
In this regard, Srlla Visvanatha Cakravartl Thakura says, surya atma
atmatvenopasya/:t. The actual life and soul of all living entities within
this universe is the sun. He is therefore upasya, worshipable. We wor-
ship the sun-god by chanting the Gayatri mantra (om bhur bhuva� sva�
tat savitur varer:tyam bhargo devasya dhimahi). Surya is the life and soul
of this universe, and there are innumerable universes for which a sun
god is the life and soul, just as the Supreme Personality of Godhead is the
life and soul of the entire creation. We have information that Vairaja,
HiraQyagarbha, entered the great, dull, material globe called the sun.
This indicates that the theory held by so-called scientists that no one lives
there is wrong. Bhagavad-gita also says that Kr�Qa first instructed
Bhagavad-gita to the sun-god (imam vivasvate yogam proktavan aham
aryayam). Therefore the sun is not vacant. It is inhabited by living en
tities, and the predominating deity is Vairaja, or Vivasvan. The
difference between the sun and earth is that the sun is a fiery planet, but
everyone there has a suitable body and can live there without difficulty.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twentieth

Chapter, of the Srimad-Bhagavatam, entitled, "Studying the Structure of
the Universe. "
CHAPTER TWENTY-ONE
The Movements of the Sun
This chapter informs us of the movements of the sun. The sun is not sta
tionary; it is also moving like the other planets. The sun's movements
determine the duration of night and day. When the sun travels north of
the equator, it moves slowly during the day and very quickly at night,
thus increasing the duration of the daytime and decreasing the duration
of night. Similarly, when the sun travels south of the equator, the exact
opposite is true-the duration of the day decreases, and the duration of
night increases. When the sun enters Karkata-rasi (Cancer) and then
travels to Sirhha-rasi (Leo) and so on through Dhanu}:l-rasi (Sagittarius),
its course is called Dak�iQ.iiyana, the southern way, and when the sun en
ters Makara-rasi (Capricorn) and thereafter travels through Kumbha
rasi (Aquarius) and so on through Mithuna-rasi (Gemini), its course is
called UttarayaQ.a, the northern way. When the sun is in Me�a-rasi
(Aries) and Tula-rasi (Libra), the duration of day and night are equal.
On Manasottara Mountain are the abodes of four demigods. East of
Sumeru Mountain is Devadhani:, where King lndra lives, and south of
Sumeru is Sarhyamani, the abode of Yamaraja, the superintendent of
death. Similarly, west of Sumeru is Nimlocani, the abode of Varul).a, the
demigod who controls the water, and north of Sumeru is Vibhavari:,
where the demigod of the moon lives. Sunrise, noon, sunset and mid
night occur in all these places because of the movements of the sun.
Diametrically opposite the place where the sunrise takes places and the
sun is seen by human eyes, the sun will be setting and passing away from
human vision. Similarly, the people residing diametrically opposite the
point where it is midday will be experiencing midnight. The sun rises
and sets with all the other planets, headed by the moon and other
luminaries.
The entire kiila-cakra, or wheel of time, is established on the wheel of
the sun-god's chariot. This wheel is known as Sarhvatsara. The seven
horses pulling the chariot of the sun are known as Gayatri, Brhati,
319
U�1,1ik, Jagati, Tri��up, Anu��up and Pankti. They are harnessed by a

demigod known as Aru1,1adeva to a yoke 900,000 yojanas wide. Thus the
chariot carries Adityadeva, the sun-god. Always staying in front of the
sun-god and offering their prayers are sixty thousand sages known as
Valikhilyas. There are fourteen Gandharvas, Apsaras and other
demigods, who are divided into seven parties and who perform ritualistic
activities every month to worship the Supersoul through the sun-god ac
cording to different names. Thus the sun-god travels through the
universe for a distance of 95,100,000 yojanas (760,800,000 miles) at a
speed of 16,004 miles at every moment.
TEXT 1
311 �� i3Cl7�
�m�� ({f�?J: SJ1t1UJi3aJUtijT
sri-suka uviica
etavan eva bhu-valayasya sannive§a/:t pramtir:ta-la k$ar:ta to
vyakhyata/:t.
sri-suka/:t uvaca-Sri Sukadeva Gosvami said; etlivlin-so much;

eva-certainly; bhil-valayasya sannivesa/:t-the arrangement of the
whole universe; pramlir:ta-lak$ar:tata/:t-according to measurement (fifty
crores of yojanas, or four billion miles in width and length) and charac
teristics; vyakhyata/:t-estimated.
TRANSLATION
Sukadeva Gosvami said: My dear King, I have thus far described
the diameter of the universe [fifty crores of yojanas, or four
billion miles] and its general characteristics, according to the
estimations of learned scholars.
TEXT2
�ij� f& � flU�1tl;f ijf� a-q�� ;;r?:{T rn:��ffl&t�TCJ�;ri"

� �� ij��ijtl:_ll�ll
Text3] The Movements of the Sun 321
etena hi divo mar:u;lala-manam tad-vida upadiSanti yatha dvi-dalayor

·
n�pavadinam te antare�ntari/cyam tad-ubhaya-sandhitam.
etena-by this estimation; hi-indeed; diva!t-of the upper planetary

system; mar:u;lala-manam-the measurement of the globe; tat-vida!t
the experts who know about it; upadiSanti -instruct; yatha-just as;
dvi-dalayoft-in the two halves; n�pava-adinam-of grain such as
wheat; te-o£ the two divisions; antare�-in the intervening space;
antari/cyam-the sky or outer space; tat-by the two; ubhaya-on both
sides; sandhitam-where the two parts join.
TRANSLATION
As a grain of wheat is divided into two parts and one can estimate
the size of the upper part by knowing that of the lower, so, expert
geographers instruct, one can understand the measurements of
the upper part of the universe by knowing those of the lower part.
The sky between the earthly sphere and heavenly sphere is called
antarik�a, or outer space. It adjoins the top of the sphere of earth
and the bottom of that of heaven.
TEXT3
�;:ll��'lffl �tNi�'«fl'�qfu�q;:r 3Tffllf;{ f;r�ttfi1 SfQlf��«��R'{

+nm ��If ij(\fl��un�;{�!trijd�f�qt;:�s��ltt;nfltttfuf�uu�-
�tfin� �Tl��lU5f111Jf
.... � ,..... � ,..... ,..... '· ,.....,
f.HT�UT�r.:t�� lijtl';{lt�'mltl;rt
1\T��tn ;nfij fq�� II� II
yan-madhya-gato bhagavarhs tapatam patis tapana atapena tri-lokiril
pratapaty avabhasayaty atma-bhasa sa e$a udagayana-da/cyi�yana
va�uvata-sariljiiabhir mandya-saighrya-samanabhir gatibhir
aroha�varoha�-samana-sthane$U yatha-savanam abhipadyamano
makarad�u ras�v aho-ratrarJ-i dirgha-hrasva-samanani vidhatte.
yat-of which (the intermediate space); madhya-gata!t-being situ

ated in the middle; bhagavan-the most powerful; tapatam pati!t-the
master of those that heat the whole universe; tapana!t-the sun;
atapena-by heat; tri-lokim-the three worlds; pratapati-heats:
322 Srimad-Bhiigavatam (Canto 5, Ch. 21
avabhasayati-lights; iitma-bhasa-by its own illuminating rays; sa/:t

that; e$a/:t-the sun globe; udagayana-of passing to the northern side
of the equator; dalcyi�-ayana-of passing to the southern side of the
equator; vai§uvata-or of passing through the equator; sarhjtiiibhi/:t-by
different names; mandya-characterized by slowness; saighrya-swift
ness; samanabhi/:t-and by equality; gatibhi/:t-by movement;
aroha�-of rising; avaroha�-of going down; samiina-or of staying
in the middle; sthane$u-in positions; yatha-savanam-according to the
order of the Supreme Personality of Godhead; abhipadyamana/:t-mov
ing; makara-adi§u-headed by the sign Makara (Capricorn); rasi§u-in
different signs; aha/:£-ratra�i-the days and nights; dirgha-long;
hrasva-short; samiiniini-equal; vidhatte-makes.
TRANSLATION
In the midst of that region of outer space (antarik�a] is the most
opulent sun, the king of all the planets that emanate heat, such as
the moon. By the influence of its radiation, the sun heats the
universe and maintains its proper order. It also gives light to help
all living entities see. While passing toward the north, toward the
south or through the equator, in accordance with the order of the
Supreme Personality of Godhead, it is said to move slowly, swiftly
or moderately. According to its movements in rising above, going
beneath or passing through the equator-and correspondingly
coming in touch with various signs of the zodiac, headed by
Makara [Capricorn] -days and nights are short, long or equal to
one another.
PURPORT
Lord Brahma prays in his Brahma-samhita (5.52):
yac ca/cyur e$a savita sakala-graha�m

raja samasta-sura-murtir a5e$a-teja/:£
yasyajfiaya bhramati sambhrta-kiila-cakro
gavindam adi-pur�arh tam aham bhajami
"I worship Govinda, the primeval Lord, the Supreme Personality of

Godhead under whose control even the sun, which is considered to be the
Text4] The Movements of the Sun 323
eye of the Lord, rotates within the fixed orbit of eternal time. The sun is
the king of all planetary systems and has unlimited potency in heat and
light." Although the sun is described as bhagavan, the most powerful,
and although it is actually the most powerful planet within the universe,
it nevertheless has to carry out the order of Govinda, Kr�l)a. The sun-god
cannot deviate even an inch from the orbit designated to him. Therefore
in every sphere of life, the supreme order of the Supreme Personality of
Godhead is carried out. The entire material nature carries out His orders.
However, we foolishly see the activities of material nature without un
derstanding the supreme order and Supreme Person behind them. As
confirmed in Bhagavad-gita, mayadhyak§er:w prakrti�: material nature
carries out the orders of the Lord, and thus everything is maintained in
an orderly way.
TEXT4
�� ;it�� ij��u;nfUI ij'i�J{;( ��Q � �q��

'{�ij :q uf�� :qmr �� q�;ij' �m :q itllij ill��€fil ��
,.....
�IT'f1 II� II
yada me§a-tulayor vartate tadaho-ratrar:ti samanani bhavanti yada

vr§abhadi§u paficasu ca rasi§u carati tadahany eva vardhante hrasati ca
masi masy ekaikii ghatikii ratri§u.
yada-when; me§a-tulayo�-in Me�a (Aries) and Tula (Libra); var

tat e-the sun exists; tada-at that time; aha�-ratrar:ti-the days and
nights; sanuiruini-equal in duration; bhavanti-are; yada-when;
vr§abha-adi§u-headed by V:r�abha (Taurus) and Mithuna (Gemini);
paficasu-in the five; ca-also; rasi§u-signs; carati-moves; tada-at
that time; ahani-the days; eva-certainly; vardhante-increase;
hrasati-is diminished; ca-and; masi masi-in_ every month; eka
eka - one; gha#kii-half hour; ratri§u-in the nights.
TRANSLATION
When the sun passes through Me�a [Aries] and Tula [Libra], the
durations of day and night are equal. When it passes through the
five signs headed by V�ahha [Taurus], the duration of the days
increases [until Cancer], and then it gradually decreases by half

an hour each month, until day and night again become equal [in
Libra].
TEXTS
W ��! q�� trijij ij'({tit�Ntfot W'l��tfUt �f� II � II
yada vrscikad�u pancasu vartate tadalw-riitriir:ti viparyayiir:ti bhavanti.
yada-when; vrscika-adi�u-headed by V:rscika (Sco rpio);

pancasu-five; vartate-remains; tada-at that time; aha�-riitriir:ti
the days and nights; viparyayiir:ti-the opposite (the duration of the day
decreases, and that of night increases); bhavanti-are.
TRANSLATION
When the sun passes through the five signs beginning with
Vr§cika [Scorpio], the duration of the days decreases [until
Capricorn], and then gradually it increases month after month,
until day and night become equal [in Aries].
TEXT6
��IJIRWI�&T� !it� ��;:c�•i�4 �:II� II
yavad da�iTJiiyanam ahiini vardhante yavad udagayanam riitraya�.
yiivat-until; da�ir:ta-ayanam-the sun passes to the southern side;

ahiini-the days; vardhante-increase; yavat-until; udagayanam
the sun passes to the northern side; riitraya�-the nights.
TRANSLATION
Until the sun travels to the south the days grow longer, and until
it travels to the north the nights grow longer.
Text7 ] The Movements of the Sun 325
TEXT7
o:� wrer �� q�� TW�i �nwtm�{-

"' "' "' (' " ��h;ij
lllRqRtf��N � � �-4; �
ij'�OSf.-�· �'' tt��
«:' ..:.. � ...tl:.
ttw\q-m.,, ..
;nq �fuiJRft �llf ij��T WOlf q�Ttl� ��:q;ff ;mt i3"�«r:

m1=trt ftfllteril ;m� ijla�qq�'�f;J�r�n'lrre �lett �f�f;r
��Rfil�� «�Itffi�q.ut 1ro�� II \9 II
evam nava kotaya eka-paiiciiSal-laJ�iir:ti yojananam manasottara

giri-parivartanasyopadi.Santi tasminn aindrim purirh purvasman meror
devadhiinim nama dak$ir:tato yamyarh samyamanirh nama pa,Sciid
viirur:tirh nimlocanim nama uttarata/:t saumyiim vibhii varim nama
tiisudaya-madhyahniistamaya-ni.Sithii niti bhutanam pravrtti-nivrtti
nimittani samaya-vi.Se�er:ta mero§ catur-di.Sam.
evam-thus; nava-nine; kotaya/:t-ten millions; eka-paiicasat

fifty-one; la/cyiir:ti-hundred thousands; yojananam-of the yojanas;
manasottara-giri-of the mountain known as Manasottara; parivar
tanasya-of the circumambulation; upadi.Santi-they (learned scholars)
teach; tasmin-on that (Manasottara Mountain); aindrim-of King ln
dra; purim-the city; purvasmat-on the eastern side; mero/:t-of
Sumeru Mountain; devadhiinim-Devadhani:; nama-of the name;
dak$ir:tata/:t-on the southern side; yamyam-of Yamaraja; sarhya
manim-Samyamani:; nama-named; pa.Sciit-on the western side;
viirur:tim-of Varul).a; nimlocanim-Nimlocani:; nama-named; ut
taratab,-on the northern side; saumyiim-of the moon; vibhiivarim
Vibhavarl; nama-named; tiisu-in all of them; udaya-rising;
madhyahna-midday; astamaya-sunset; ni.Sithiini-midnight; iti
thus; bhiUiinam-of the living entities; pravrtti-of activity; nivrtti
and cessation of activity; nimittiini-the causes; samaya-vi.Se�er:ta-by
the particular times; mero/:t-of Sumeru Mountain; catu/:t-di.Sam-the
four sides.
TRANSLATION
Sukadeva Gosviimi continued; My dear King, as stated before,
the learned say that the sun travels over all sides of Manasottara
Mountain in a circle whose length is 95,100,000 yojanas

[760,800,000 miles]. On Manasottara Mountain, due east of Mount
Sumeru, is a place known as Devadhani, possessed by King lndra.
Similarly, in the south is a place known as Samyamani, possessed
by Yamariija, in the west is a place known as Nimlocani, possessed
by Varul).a, and in the north is a place named Vibhiivari, possessed
by the moon-god. Sunrise, midday, sunset and midnight occur in
all those places according to specific times, thus engaging all living
entities in their various occupational duties and also making them
cease such duties.
TEXTS 8-9
��ttlwU f��ij � ��ssf�qfij ij�R� �of��fu

({��Rf � � �lwt(isrfil'tffl ��Rr tf� iii��
II � II
��tfmr'tfij � Wt �R(iSifwt'tlij 3l�l't({N ij� tt� wt �Rr
lr � �q��'l II � II
tatratyaniim divasa-madhyangata eva sadadityas tapati savyeniicalam

dak$ir:tena karoti. yatrodeti tasya ha samiina-siltra-nipate nimlocati
yatra kvacana syandeniibhitapati tasya hai§a samiina-siltra-nipate
prasvapayati tatra gatam na pa.Syanti ye tam samanupa.Syeran.
tatratyaniim-for the living entities residing on Mount Meru; divasa

madhyangatab,-being positioned as at midday; eva-indeed; sada-al
ways; adityab,-the sun; tapati -heats; savyena-to the left side;
acalam-Sumeru Mountain; dak$ir:tena-to the right (being forced by
wind blowing to the right, the sun moves to the right); karoti-moves;
yatra-the point where; udeti-it rises; tasya-of that position; ha
certainly; samiina-siltra-nipate-at the diametrically opposite point;
nimlocati-the sun sets; yatra-where; kvacana-somewhere; syan
dena-with perspiration; abhitapati-heats (at midday); tasya-of
that; ha-certainly; e$ab,-this (the sun); samiina-siltra-nipate-at the
diametrically opposite point; prasviipayati-the sun causes to sleep (as at
midnight); tatra-there; gatam-gone; na pa.Syanti-do not see; ye
who; tam-the sunset; samanupa.Syeran-seeing.
Text 10) The Movements of the Sun 327
TRANSLATION
The living entities residing on Sumeru Mountain are always very
warm, as at midday, because for them the sun is always overhead.
Although the sun moves counterclockwise, facing the constella
tions, with Sumeru Mountain on its left, it also moves clockwise
and appears to have the mountain on its right because it is in
fluenced by the dak�h.tavarta wind. People living in countries at
points diametrically opposite to where the sun is first seen rising
will see the sun setting, and if a straight line were drawn from a
point where the sun is at midday, the people in countries at the op
posite end of the line would be experiencing midnight. Similarly,
if people residing where the sun is setting were to go to countries
diametrically opposite, they would not see the sun in the same
condition.
TEXT 10
({�l �n �: 31�� q�� ij"'n��

�)�;n;rt �·��fUr ij"]N� �)qtrffir II � II o
yadii caindryaft puryaft pracalate paiicadaSa-ghaJikabhir yamyam

sapada-koti-dvayam yojananam sardha-dvadasa-lak$tiTJ-i sadhikani
copayati.
yadii-when; ca-and; aindryab,-o£ lndra; puryab,-from the resi

dence; pracalate-it moves; paiicadcia-by fifteen; ghatikabhift-half
hours (actually twenty-four minutes); yamyam-to the residence of
Yamaraja; sapada-koti-dvayam-two and a quarter crores (22,500,000);
yojaniinii m-o£ yojanas; sardha - and one half; dvadaSa-lak$tiTJ-i
twelve hundred thousand; sadhikani-twenty five thousand more; ca
-
and; u payati -he passes over.
TRANSLATION
When the sun travels from Devadhani, the residence of lndra, to
Samyamani, the residence of Yamaraja, it travels 23,775,000 yo
janas [190,200,000 miles] in fifteen ghatikas [six hours].
PURPORT
The distance indicated by the word sadhikani is pafica-virnsati
sahasradhikani, or 25,000 yojanas. That plus two and a half crores and
twelve and a half lak$a of yojanas is the distance the sun travels between
each two cities. This comes to 23,775,000 yojanas, or 190,200,000 miles.
The total orbit of the sun is four times that distance, or 95,100,000 yo
janas (760,800,000 miles).
TEXT ll
� m1t muff «�a fi :q �� :q �t: ijhn<\ttl

..
�: � �fu� i«'l+�m� ij� �n ��f;ij II� �II

evarit tato varury-irit saumyam aindnrit ca punas tathanye ca graha�
somadayo nak$atrai� saha jyotiS-cakre samabhyudyanti saha vii nimlo
canti.
evam-in this way; tata�-from there; viiru7J.im-to the quarters

where Varur).a lives; saumyam-to the quarters where the moon lives;
aindnrit ca-and to the quarters where lndra lives; puna�-again;
tatha-so also; anye-the others; ca-also; graha�-planets; soma
adaya�-headed by the moon; nak$atrai�-a1l the stars; s aha -with;
jyoti�-cakre-in the celestial sphere; samabhyudyanti-rise; saha
along with; ro-or; nimlocanti-set.
TRANSLATION
From the residence of Yamaraja the sun travels to Nimlocani, the
residence of Varm;aa, from there to Vihhavari, the residence of the
moon-god, and from there again to the residence of lndra. In a
similar way, the moon, along with the other stars and planets,
becomes visible in the celestial sphere and then sets and again
becomes invisible.
PURPORT
In Bhagavad-gitu (10.21) Kri?Q.a says, nak$atru1J.iim aham sa.Si: "Of
stars I am the moon." This indicates that the moon is similar to the other
Textl3] The Movements of the Sun 329
stars. The Vedic literature informs us that within this universe there is
one sun, which is moving. The Western theory that all the luminaries in
the sky are different suns is not confirmed in the Vedic literature. Nor
can we assume that these luminaries are the suns of other universes, for
each universe is covered by various layers of material elements, and
therefore although the universes are clustered together, we cannot see
from one universe to another. In other words, whatever we see is within
this one universe. In each universe there is one Lord Brahma, and there
are other demigods on other planets, but there is only one sun.
TEXT 12
�� '�aij� �r��;.ft�;n;:��m..m �ftu ��41��titsm ��!!

��II
evam muhilrtena catus-trirhlal-la�a-yojanany ll!'!a-satadhikani sauro
rathas trayimayo 'sau catasr�u parivartate puri§u.
evam-thus; muhilrtena-in a muhilrta (forty-eight minutes);

catub,-trimsat-thirty-four; la�a-hundred thousands; yojanani
-
yojanas; a�ta sata-dhika ni-increased by eight hundred; saurab,
rathab,-the chariot of the sun-god; trayi-mayab,-which is worshiped
by the Gayatrl mantra (om bhur bhuvab, svab, tat savitur, etc.); asau
that; catasr�u-to the four; parivartate-he moves; purf§u-through
different residential quarters.
TRANSLATION
Thus the chariot of the sun-god, which is trayimaya, or
worshiped by the words om hhiir hhuval;l sval;l, travels through the
four residences mentioned above at a speed of 3,400,800 yojanas
[27,206,400 miles] in a muhiirta.
TEXT 13
�� aF::�t �"' �"' ('{*«(•��

«+u+iwtf� (f�•ait �� iQT 'ltilm� ��lift �
sfui �m�:qst ije�..,.'i�
it� �qlil(1l�Hfttu qfu.l'frn� �I
yasyaikam cakram dvada.Saram $U�-nemi tri-�bhi

samvatsaratmakam samamananti tasyak$o meror murdhani krto
manasottare krtetara-bhiigo yatra protam ravi-ratha-cakram taila
yantra-cakravad bhraman manosottara-girau paribhramati.
yasya-of which; ekam-one; cakram-wheel; dvada.Sa-twelve;

aram-spokes; $at-six; nemi-the segments of the rim; tri-�bhi-the
three pieces of the hub; samvatsara-atmakam-whose nature is a sam
vatsara; samamananti-they fully describe; tasya-the chariot of the
sun-god; ak$a&-the axle; mero&-of Sumeru Mountain; murdhani
on the top; krta&-fixed; manasottare-on the mountain known as
Manasottara; krta-fix ed; itara-bhaga&-the other end; yatra-where;
protam-fixed on; ravi-ratha-cakram-the wheel of the chariot of the
sun-god; taila-yantra-cakra-vat-like the wheel of an oil-pressing
machine; bhramat- m oving; manasottara-girau-on Manasottara
Mountain; paribhramati-turns .
TRANSLATION
The chariot of the sun-god has only one wheel, which is known
as Sarilvatsara. The twelve months are calculated to be its twelve
spokes, the six seasons are the sections of its rim, and the three
catur-masya periods are its three-sectioned hub. One side of the
axle carrying the wheel rests upon the summit of Mount Sumeru,
and the other rests upon Manasottara Mountain. Affixed to the
outer end of the axle, the wheel continuously rotates on Manasot
tara Mountain like the wheel of an oil-pressing machine.
TEXT 14
��at�� B:mJ.its��m�W� m��W<4;<311aJ;r� ��

��:II ��II
tasminn ak$e krtamulo dvitiyo 'k$as turyamanena sammitas taila
yantrak$avad dhruve krtopari-bhiiga&.
tasmin ak$e-in that axle; krta-mula&-whose base is fixed;

dvitiya&-a second; ak$a&-axi e; turyamanena-by one fourth; sam-
Text 15) The Movements of the Sun 331
mitab,-measured; taila-yantra-a/cya-vat-like the axle of an oil

pressing machine; dhruve-to Dhruvaloka; krta-fixed ; upari
bhagab,-upper portion.
TRANSLATION
As in an oil-pressing machine, this first axle is attached to a sec

ond axle, which is one-fourth as long [3,937,500 yojanas, or
31,500,000 miles]. The upper end of this second axle is attached
to Dhruvaloka by a rope of wind.
TEXT 15
��lt� 'R:��wtltftt(ij�UtNt•tM�II��
� ��1;wn;r: ('tftl�ltft� «f� �� 11�'-\11
ratha-ni<;las tu $U!-trirh.Sal-la/cya-yojanayatas tat-turiya-bhaga-viSiilas

tiiviin ravi-ratha-yugo yatra hayiiS chando-niimiinab, saptiirur:w-yojitii
vahanti devam iidityam.
rat ha-ni<;lab,-the interior of the chariot; tu-but; $U!-trirh.Sat-lalcya

yojana-iiyatab,-3,600,000 yojanas long; tat-turiya-bhaga-one
quarter of that measure (900,000 yojanas); viSiilab,-having a width;
tiiviin-so much also; ravi-rat ha - yugab,-the yoke for the horses;
yatra-where ; hayab,-horses; chandab,-niimiinab,-having the
different names of Vedic meters; sapta-seven; arur:w-yojitab,-hooked
up by Arur:tadeva; vahanti-carry ; devam-the demigod; iidityam-the
sun-god.
TRANSLATION
My dear King, the carriage of the sun-god's chariot is estimated
to he 3,600,000 yojanas [28,800,000 miles] long and one-fourth
as wide [900,000 yojanas, or 7,200,000 miles]. The chariot's
horses, which are named after Gayatri and other Vedic meters, are
harnessed by Aru:.:tadeva to a yoke that is also 900,000 yojanas
wide. This chariot continuously carries the sun-god.
332 Srimad-Bhagavatam (Canto 5, Ch. 2 1
PURPORT
In the V��u Purar.w it is stated:
gayatri ca brhaty U$�ig

jagati tr�tup eva ca
anU$tup panktir ity uktiiS
chanda�i harayorave&
The seven horses yoked t o the sun-god's chariot are named Gayatri,
B:rhati, U�I).ik, Jagati, Tri�tup, Anu�tup and Parikti. These names of
various Vedic meters designate the seven horses that carry the sun-god's
chariot.
TEXT 16
�((ijl��-= q�N f;r�: ��fUr A;et��

purastat savitur arur.w& pa.Scac ca niyukta& sautye karma�i kiltiste.
purastat- in front; savitu&-of the sun-god; arur.w&-the demigod

na�ed Arul).a; pascat - looking backward; ca-and; niyukta&
engaged; sautye-of a charioteer; karma�i-in the work; kila-cer
tainly; aste-remains.
TRANSLATION
Although Aru�adeva sits in front of the sun-god and is engaged
in driving the chariot and controlling the horses, he looks hack
ward toward the sun-god.
PURPORT
In the Vayu Purar.w the position of the horses is described:
saptasva-rupa-cchanda�i
vahante vamatoravim
cakra-pak§a-nibaddhani
cakre vak§a& samiihita&
Text 18] The Movements of the Sun 333
Although AruQ.adeva is in the front seat, controlling the horses, he looks

back toward the sun-god from his left side.
TEXT 17
�� cn�RCJ(!tll �S!I!Iqcf+usu: �f!��UJ �: � ij_�tr

(;(�: d��cr II � \9 II
tathii valakhilya r�ayo '1igu$tha-parva-nu'itra/:t ��#-sahasrar:ti purata/:t
silryam silkta-vakaya niyukta/:t sarhstuvanti.
tatha-there; valikhilya/:t- Valikhilyas; r�ay a/:t - great sages;

aligu$tha-parva-matra/:t - whose size is that of a thumb; ��!i
sahasrar:ti-sixty thousand; purata/:t-in front; silryam - the sun-god;
su-ukta-vakaya-for speaking eloquently; niyukta/:t -engaged; sarhstu
vanti-offer prayers.
TRANSLATION
There are sixty thousand saintly persons named Viilikhilyas,
each the size of a thumb, who are located in front of the sun-god
and who offer him eloquent prayers of glorification.
tathiinye ca r�ayo gandharvapsaraso naga gramar:tyo yatudhiina deva

ity ekaika§o gar:ta/:t sapta caturdaSa nu'isi nu'isi bhagavantam silryam
atnu'inam nana-nanu'inam prthan-nana-nanu'ina/:t prthak-karmabhir
dvandva§a upasate.
tathii-similarly; anye-others; ca-also; r�aya/:t - saintly persons;

gandha rva-apsarasa/:t-Gandharvas and Apsaras; naga/:t - Naga snakes;
gramar:tya/:t-Yak�as; yatudhiina/:t-Rak�asas; deva/:t -demigods; iti-
thus; eka-eka.Sab,-one by one; ga�b,-groups; sapta-seven; catur

daSa-fourteen in number; masi masi-in every month; bhagavan
tam-unto the most powerful demigod; suryam-the sun-god; at
manam-the life of the universe; nand-various; namanam-who
possesses names; prthak-separate; nana-namanab, -having various
names; p r thak-separate ; karmabhib,-by ritualistic ceremomes;
dvandva.Sab,-in groups of two; upasate-worship.
TRANSLATION
Similarly, fourteen other saints, Gandharvas, Apsariis, Na.gas,
Yak�as, Rak�asas and demigods, who are divided into groups of
two, assume different names every month and continuously per
form different ritualistic ceremonies to worship the Supreme Lord
as the most powerful demigod Siiryadeva, who holds many names.
PURPORT
In the Vi§�u Pura� it is said:
stuvanti munayab, suryarh

gandharvair giyate purab,
nrtyanto 'psaraso yanti
suryasyanu ni.Sacarab,
vahanti pannagii ya/cyai/:L

kriyate 'bhi§usarigrahab,
viilikhilyas tathaivainarh
pariviirya samasate
so 'yam sapta-ga�b, surya

ma�le muni-sattama
himo$� viiri-vmz�iirh
hetutve samayarh gatab,
Worshiping the most powerful demigod Siirya, the Gandharvas sing in

front of him, the Apsaras dance before the chariot, the Nisacaras follow
the chariot, the Pannagas decorate the chariot, the Yak�as guard the
Text 19] The Movements of the Sun 335
chariot, and the saints called the Valikhilyas surround the sun-god and
offer prayers. The seven groups of fourteen associates arrange the proper
times for regular snow, heat and rain throughout the universe.
TEXT 19
�:q'� ��..q�OJ!� \'(�ef4� m ij''lo� f�

�ittf;r « � II� �II
lalcyottaram siirdha-nava-ko#-yojana-parimar:u)alam bhu-valayasya
/cyar:tena sagavyilty-uttaram dvi-sahasra-yojaniini sa bhunkte.
lalcya-uttaram-increased by 100,000; siirdha-with 5,000,000;

nava-ko#-yojana-of 90,000,000 yojanas; parima�lam-circum
ference; bhu-valayasya-of the earthly sphere; /cyar:tena-in one
moment; sagavyilti-uttaram-augmented by two kro5as ( four miles) ;
dvi-sahasra-yojaniini-2,000 yojanas; salt-the sun-god; bhunkte-
traverses.
TRANSLATION
My dear King, in his orbit through Bhumru;u;lala, the sun-god
traverses a distance of 95,100,000 yojanas (760,800,000 miles) at
the speed of 2,000 yojanas and two krosas [16,004 miles] in a
moment.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-first

Chapter of the Srimad-Bhagavatam, entitled, "The Movements of the
Sun."
CHAPTER TWENTY-TWO
The Orbits of the Planets
In this chapter the orbits of the planets are described. According to the
movements of the moon and other planets, all the inhabitants of the
universe are prone to auspicious and inauspicious situations. This is
referred to as the influence of the stars.
The sun-god, who controls the affairs of the entire universe, especially
in regard to heat, light, seasonal changes and so on, is considered an ex
pansion of NarayaiJa. He represents the three Vedas-]J.g, Yajur and
Sama-and therefore he is known as Trayi:maya, the form of Lord
NarayaQa. Sometimes the sun-god is also called Siirya NarayaQa. The
sun-god has expanded himself in twelve divisions, and thus he controls
the six seasonal changes and causes winter, summer, rain and so on.
Yogis and karmis following the var1)1iSrama institution, who practice
ha!ha or O-$!iinga-yoga or who perform agnihotra sacrifices, worship
Siirya NarayaQa for their own benefit. The demigod Siirya is always in
touch with the Supreme Personality of Godhead, NarayaQa. Residing in
outer space, which is in the middle of the universe, between Bhuloka and
Bhuvarloka, the sun rotates through the time circle of the zodiac, repre
sented by twelve rasis, or signs, and assumes different names according
to the sign he is in. For the moon, every month is divided into two
fortnights. Similarly, according to solar calculations, a month is equal to
the time the sun spends in one constellation; two months constitute one
season, and there are twelve months in a year. The entire area of the sky
is divided into two halves, each representing an ayana, the course tra
versed by the sun within a period of six months. The sun travels some
times slowly, sometimes swiftly and sometimes at a moderate speed. In
this way it travels within the three worlds, consisting of the heavenly
planets, the earthly planets and outer space. These orbits are referred to
by great learned scholars by the names Samvatsara, Parivatsara, IQ.avat
sara, Anuvatsara and Vatsara.
The moon is situated 100,000 yojanas above the rays of the sunshine.
Day and night on the heavenly planets and Pitrloka are calculated ac-
337
cording to its waning and waxing. Above the moon by a distance of

200,000 yojanas are some stars, and above these stars is Sukra-graha
(Venus), whose influence is always auspicious for the inhabitants of the
entire universe. Above Sukra-graha by 200,000 yojanas is Budha-graha
(Mercury), whose influence is sometimes auspicious and sometimes in
auspicious. Next, above Budha-graha by 200,000 yojanas, is Angaraka
(Mars), which almost always has an unfavorable influence. Above
Ailgaraka by another 200,000 yojanas is the planet called B:rhaspati
graha (Jupiter), which is always very favorable for qualified brahmar;as.
Above B:rhaspati-graha is the planet Sanaiscara (Saturn), which is very
inauspicious, and above Saturn is a group of seven stars occupied by
great saintly persons who are always thinking of the welfare of the entire
universe. These seven stars circumambulate Dhruvaloka, which is the
residence of Lord Vi�I.J.U within this universe.
TEXT 1
:sft<ttif
(I
�� 311ft:�� qf��HHfT

� wi �
oo'T;nqf�� sr�� +«•t':Fttq�fifr6� er:t ��-

fql(mml II � II
rajociica
yad etad bhagavata adityasya merum dhruvam ca prada�ir:uma
parikriimato rasiniim abhimuklwm pracalitam ciiprada/cyir:w,m
bhagavatop avarr:titam amU§ya vayam katlwm anumimimahiti.
raja uvaca-the King (Maharaja Parik�it) inquired; yat-which;

etat-this; bhagavata/:t-of the most powerful; adityasya-of the sun
(Surya Narayai:J,a); merum-the mountain known as Sumeru; dhruvam
ca-as well as the planet known as Dhruvaloka; prada/cyir:tena-by plac
ing on the right; parikriimata/:t-which is going around; rasiniim-the
different signs of the zodiac; abhimuklwm-facing toward; pra
calitam-moving; ca-and; apradak�ir:wm-placing on the left;
bhagavatii-by Your Lordship; u pavarr:titam-described ; amU§ya-of
that; vayam-we (the hearer); katlwm-how; anumimimahi-can ac
cept it by argument and inference; iti-thus.
Text2] The Orbits of the Planets 339
TRANSLATION
King Parik�it inquired from Sukadeva Gosvimi: My dear lord,
you have already affirmed the truth that the supremely powerful
sun-god travels around Dhruvaloka with both Dhruvaloka and
Mount Sumeru on his right. Yet at the same time the sun-god faces
the signs of the zodiac and keeps Sumeru and Dhruvaloka on his
left. How can we reasonably accept that the sun-god proceeds
with Sumeru and Dhruvaloka on both his left and right
simultaneously?
TEXT2
"ff �1m
�e.,.,.�or 1l'Rn � �t <i<:;IJJtttlolf f��t
�
qf�� ijtr(1'(t;;t'i�+tr;n;r�� apT<•NI�qefm
��w��o1 � it�.,.,.. srif�� q� � �
��00 �f{tijf ��Oft tt�� 'kt�
��illif�ijl� II � II
sa havaca
yatha kulala-cakrer:w bhramata saha bhramatam tad-asraya�m
pipilikiidinam gatir anyaiva pradesantare$V apy upalabhyamanatvad
evam na/cyatra-rasibhir upalalcyitena kala-cakrer:w dhruvam merum ca
prada/cyir_tena paridhavata saha paridhavamananam tad-asraya�m
silryadinam grahar_tam gatir anyawa nak$atrantare rasy-antare
copalabhyamanatvat.
sa b, -Sukadeva Go sviimi; ha- very clearly; uvaca-answered;

yatha -just as; kulala-cakrer:w-a potter's wheel; bhramata-turning
around; saha -with; bhramatam-of those turning around; tat
asraya�m-being located on that (wheel) ; pipilika-adinam-of small
ants; gati b,-the motion; anya -other; eva-certainly; pradesa-an
tare$u -in different locations; api-also; upalabhyamanatvat-due to
being experienced; evam-similarly; na/cyatra-rasibhib,-by the stars
and signs; up alalcyitena -being seen; kala-cakrer_ta-with the great
wheel of time; dhruvam-the star known as Dhruvaloka; merum-the

mountain known as Sumeru; ca-and; pradak!ii"(lena-on the right;
paridhavata -going around; saha - with; paridhavamananam-of
those going around; tat-asraya�m - whose shelter is that wheel of
time; surya adiniim - - headed by the sun; graha�m - of the planets;
gatift - the motion; anya-other; eva-certainly; nak!iatra-antare-in
di fferent sta rs; rasi-antare-in di fferent signs; ca-and;
upalabhyamiinatvat-due to being observed.
TRANSLATION
Sri Sukadeva Gosvann clearly answered: When a potter's wheel
is moving and small ants located on that big wheel are moving with
it, one can see that their motion is different from that of the wheel
because they appear sometimes on one part of the wheel and some
times on another. Similarly, the signs and constellations, with
Sumeru and Dhruvaloka on their right, move with the wheel of
time, and the antlike sun and other planets move with them. The
sun and planets, however, are seen in different signs and constella
tions at different times. This indicates that their motion is
different from that of the zodiac and the wheel of time itself.
TEXT3
lf'lCftwttf4:��q ��ail �1Chtwtf � 3ft�+n4 sp:ft'f�

� �If
�4A�f%f;r� qfOOfq � � f�#Stijl�ii•-« ��
� 'R:._ij C(�Rflr:G\'id� tfttl4;ar
;il't1ijg r-{ A� II � II
sa e$a bhagavan adi-purU$a eva sak!'an naraya� lokanarh svastaya
atmanarh trayimayarh karma-viSuddhi-nimittarh kavibhir api ca vedena
vijijiiiisyamano dvadaSadha vibhajya $atsu vasantadi$v rtU$U yathopa
}O$am rtu-gu�n vidadhati.
sa � - that; e$a � - this; bhagavan-the supremely powerful; adi

�
puru $ a -the original person; eva -c ertainly; sa k$ at -dire ctly;
naraya � a � - the Supreme Personality of Godhead, NarayaQa ;
lokanam-of all the planets; svastaye-for the benefit; atmanam-
Text4 ) The Orbits of the Planets 341
Himself; trayi-mayam-consisting of the three Vedas (Sarna, Yajur and

�g); karma-viSuddhi-of purification of fruitive activities; nimittam
the cause; kavibhib,-by great saintly persons; api-also; ca-and;
vedena-by Vedic knowledge; vijijnasyamanab,-being inquired about;
dvadaSa-dha-in twelve divisions; vibhajya-dividing; $a!Su-in six;
vasanta-adi$u-headed by spring; rtU$u-seasons; yatha-upajo$am
according to the enjoyment of their past activities; rtu-gu�n-the
qualities of the different seasons; vidadhati-he arranges.
TRANSLATION
The original cause of the cosmic manifestation is the Supreme
Personality of Godhead, Naraya1,1a. When great saintly persons,
fully aware of the Vedic knowledge, offered prayers to the
Supreme Person, He descended to this material world in the form
of the sun to benefit all the planets and purify fruitive activities.
He divided Himself into twelve parts and created seasonal forms,
beginning with spring. In this way He created the seasonal
qualities, such as heat, cold and so on.
TEXT4
�filt ��'tl�t�( fir�� efurt�l(l�qtf( ��: �&

�•IMij�� TSWJ ��: �'l�t=Q II \l II
tam etam iha purU$t1s trayya vidyaya van:ui.Sramacaranupatha
uccavacaib, karmabhir amnatair yoga-vitanaiS ca sraddhaya yajanto
'njasii sreya/:t samadhigacchanti.
tam-Him (the Supreme Personality of Godhead); etam-this; iha

in this world of mortality; purU$iib,-a!l people; trayyii-having three
divisions; vidyaya-by the Vedic knowledge; var�-asrama-acara-the
practices of the var�srama system; anupathab,-following; ucca
avacaib,-higher or lower according to the different positions in the var
�rama-dharma (briihmar:w-, lcyatriya, vaiSya and sildra) ; kar
mabhib,-by their respective activities; iimnataitz,-handed down; yoga
vitiinai/:t-by meditation and other yogic processes; ca-and; srad-
dhaya-with great faith; yajanta�-worshiping; anjasa-without

difficulty; sreya�-the ultimate benefit of life; samadhigacchanti-they
attain.
TRANSLATION
According to the system of four var�as and four asramas, people
generally worship the Supreme Personality of Godhead, Niiray�a,
who is situated as the sun-god. With great faith they worship the
Supreme Personality as the Supersoul according to ritualistic
ceremonies handed down in the three Vedas, such as agnihotra and
similar higher and lower fruitive acts, and according to the process
of mystic yoga. In this way they very easily attain the ultimate goal
of life.
TEXTS
�ihl'1f QRI'lfilotit�;:a�ar '11iR� m

317.1 � � 31Rifl
�'lffl �� U�4ijl� ijCf�f.HI4tt'41 � : �� ..
� � ��s;:tfl'tR:�tf;ij �m 'ffJ� � � �
!ill«fu�� d��tr: II '-\ II
atha sa e�a atma lokanam dyav-aprthivyor antarer:ta nabho-valayasya
kalacakra-gato dvadaSa miisan bhurikte rasi-samjnan
samvatsaravayavan masa� pa�a-dvayam diva naktam ceti sapadar�a
dvayam upadiSanti yavata ��tham amsam bhunjita sa vai rtur ity
upadiSyate sarhvatsarava yavab,.
atka-therefore; sab,-He; e�ab,-this; atma-the living force;

lokanam-of all the three worlds; dyav-a-prthivyo� antare�a-between
the upper and lower portions of the universe; nabha�-valayasya-of
outer space; kala-cakra-gatab,-positioned in the wheel of time;
dvadaSa masan-twelve months; bhu rikte-passes; rasi-samjnan
named after the zodiac signs; sarhvatsara-avayavan-the parts of the
whole year; masa�-one month; pa�a-dvayam-two fortnights;
diva-a day; naktam ca-and a night; iti-thus; sapada-r�a
dvayam-by stellar calculations, two and a quarter constellations;
upadiSanti-they instruct; yavata-by as much time; ��tham amsam-
Text6] The Orbits of the Planets 343
one sixth of his orbit; bhuiijita-pass; sa�-that portion; vai-indeed;

rtu�-a season; iti-thus; upadiSyate-is instructed; samvatsara
avayava�-a part of a year.
TRANSLATION
The sun-god, who is Nariiylll.la, or Vi�r;m, the soul of all the
worlds, is situated in outer space between the upper and lower
portions of the universe. Passing through twelve months on the
wheel of time, the sun comes in touch with twelve differe�t signs
of the zodiac and assumes twelve different names according to
those signs. The aggregate of those twelve months is called a sam
vatsara, or an entire vear. According to lunar calculations, two
fortnights-one of the waxing moon and the other of the
waning-form one month. That same period is one day and night
for the planet Pitrloka. According to stellar calculations, a month
equals two and one quarter constellations. When the sun travels
for two months, a season passes, and therefore the seasonal
changes are considered parts of the body of the year.
TEXT6
3N � ��ijt� wtif��t SJT.I�Rt d ��1� II � II
atha ca yavatardhena nabho-vithyam pracarati tam kalam ayanam

aca/cyate.
atha-now; ca-also; yavata-by as long as; ardhena-half;

nabha�-vithyam-in outer space; pracarati-the sun moves; tam
that; kalam-time; ayanam-ayana; aca/cyate-is said.
TRANSLATION
Thus the time the sun takes to rotate through half of outer space
is called an ayana, or its period of movement [in the north or in the
south].
TEXT7
� � �m1{� � �Ffl'lN�o;rnt+"lJT �if;r

� � ij�m ij �� «�� qft�ffi(f't�� m:��
t��f'lftr m;il��tR{'frrfaM: ij1{11Filr(f II \9 II
atha ca yavan nablw-mar:u}alam saha dyav-aprthivyor mar:u),alabhyam
kiirtsnyena sa ha bhunjita tam kiilam samvatsaram parivatsaram
U;liivatsaram anuvatsaram vatsaram iti bhanor mandya-saighrya-sama
gatibhi� samamananti.
atha-now; ca-also; yavat-as long as; nabha�-mar:u}alam-outer

space, between the upper and lower world; saha-along with; dyav-of
the upper world; aprthivyo�-of the lower world; mar:u),alabhyam-the
spheres; kartsnyena-entirely; sa�-he; ha-indeed; bhufijita-may
pass through; tam-that; kiilam-time; samvatsaram-Sarhvatsara;
parivatsaram-Parivatsara; U;liivatasaram-Idavatsara; anuvatsaram
Anuvatsara; vatsaram-Vatsara; iti-thus; bhano� - of the sun; man
dya - slow; saigh rya-speedy; sama-and equal; gatibhi�-by the
speeds; samamananti-the experienced scholars describe.
TRANSLATION
The sun-god has three speeds-slow, fast and moderate. The
time he takes to travel entirely around the spheres of heaven, earth
and space at these three speeds is referred to, by learned scholars,
by the five names Samvatsara, Parivatsara, 19avatsara, Anuvatsara
and Vatsara.
PURPORT
According to solar astronomical calculations, each year extends six
days beyond the calendar year, and according to lunar calculations, each
year is six days shorter. Therefore, because of the movements of the sun
and moon, there is a difference of twelve days between the solar and
lunar years. As the Sarhvatsara, Parivatsara, ltJavatsara, Anuvatsara and
Vatsara pass by, two extra months are added within each five years. This
makes a sixth samvatsara, but because that samvatsara is extra, the solar
system is calculated according to the above five names.
Text 8] The Orbits of the Planets 345
TEXTS
r:J:� :q;:�l 3Titt��·� ��Wfij i3q�n� 'flwt)sct�

��mH�q�m�ffti �ri-m ��;r �tlf�'TJr�nu
��HHtl+\;(1 tl� II� II
evam candramii arka-gabhastibhya upari$tal lalcya-yojanata

upalabhyamiirw 'rkasya samvatsara-bhuktim palcyabhyiim miisa
bhuktim sapiidarlcyabhyam dinenaiva palcya-bhuktim agracari
drutatara-gamano bhwikte.
evam-thus; candramii-the moon; a rka-gabhastibhyab,-from the

rays of the sunshine; u pari$ !iit- ab o ve; lalcya-yojanatab,-by a
measurement of 100,000 yojanas; upalabhyarrzijna b, -being situated;
arkasya-of the sun globe; samvatsara-bhuktim-the passage of one
year of enjoyment; palcyabhyam- by two fortnights; miisa-bhuktim
the passage of one month; sapiida-r/cyabhyam - by two and a quarter
days; dinena -by a day; eva -only; pa/cya-bhuktim-the passage of a
fortnight; agracari-moving impetuously; druta-tara-gamanab,-pass
ing more speedily; bhu nkte -passes through.
TRANSLATION
Above the rays of the sunshine by a distance of 100,000 yojanas
[800,000 miles) is the moon, which travels at a speed faster than
that of the sun. In two lunar fortnights the moon travels through
the equivalent of a samvatsara of the sun, in two and a quarter days
it passes through a month of the sun, and in one day it passes
through a fortnight of the sun.
PURPORT
When we take into account that the moon is 100,000 yojanas, or
800,000 miles, above the rays of the sunshine, it is very surprising that
the modern excursions to the moon could be possible. Since the moon is
so distant, how space vehicles could go there is a doubtful mystery.
Modern scientific calculations are subject to one change after another,
and therefore they are uncertain. We have to accept the calculations of
the Vedic literature. These Vedic calculations are steady; the astronomi
cal calculations made long ago and recorded in the Vedic literature are
correct even now. Whether the Vedic calculations or modern ones are
better may remain a mystery for others, but as far as we are concerned,
we accept the Vedic calculations to be correct.
TEXT9
3N ��till� �fll·001utf �trt:�t!Jlttll� ct;��:

fqijUJl'litumUJ 'i�qanq�l{��:ttf ft�;:qt;r : �'T�snutt
i:�'Ttr�� ;r� mr�• uaa� 11 � 11
atha ciiprlryamii�bhiS ca kaliibhir aTTUlrii�m �iyamii�bhiS ca
kaliibhib pitf7:liim aho-ratra r;,i prlrva-pa�apara-pa�abhyam
vitanvanab sarva-jiva-nivaha-prii"(W jivas caikam ekam na�atram
trimsata muhurtair bhunkte.
atha-thus; ca-also; iiprlryamii�bhib - gradually increasing; ca

and; kaliibhib-by the parts of the moon; aTTUlrii�m-of the demigods;
/cy iyamiina bhib-by gradually decreasing; ca-and; kaliibhib-by parts
of the moon; pitf�m-of those on the planet known as Pit:rloka; ahab
riitra�i-the days and nights; prlrva-pa�a-apara-pa�abhyam-by the
period of waxing and waning; vitanvanab-distributi ng; sarva-jiva
nivaha-of the total living entities; pra�b-the life; jivab-the chief
living being; ca-al so ; ekam e kam - o ne after another; na/cyatram-a
constellation of stars;trimsatii-by thirty; muhurtaib-muhurtas;
bhunkte -passes through.
TRANSLATION
When the moon is waxing, the illuminating portions of it in
crease daily, thus creating day for the demigods and night for the
pitas. When the moon is waning, however, it causes night for the
demigods and day for the pitas. In this way the moon passes
through each constellation of stars in thirty muhiirtas [an entire
day]. The moon is the source of nectarean coolness that influences
the growth of food grains, and therefore the moon-god is con-
Text 10) The Orbits of the Planets 347
sidered the life of all living entities. He is consequently called Jiva,

the chief living being within the universe.
TEXT 10
� �'f ;t��: � ��Sf$\+ii{TSfl<t'iql �'f<t-

+i?]t�l{crq�qf�tro-��m- SltUT��ii�n�..k=tt�� ffi
��II �o II
ya e$a $a<;laSa-kalal:z, purU$0 bhagaviin manomayo 'nnamayo 'mrtamayo
deva-pitr-manU$ya-bhuta-pa5u-pak$i-sarisrpa-virudhiim priiruJ,py
iiyana-silatviit sarvamaya iti va77Jayanti.
ya/:z,-that; e$a/:z.-this; $a<;laSa-kalal:z,-having all sixteen parts (the

full moon); purU$a/:z,-the person; bhagaviin-having great power
received from the Supreme Personality of Godhead; manal:z,-mayal:z,
the predominating deity of the mind; anna-mayal:z,-the source of po
tency for food grains; amrta-mayal:z,-the source of the substance of life;
eleva-of all the demigods; pitr-of all the inhabitants of Pit:rloka;
manU$ya-a11 human beings; bhuta-all living entities; pa§u-of the
animals; pa/cyi-of the birds; sarisrpa-of the reptiles; virudhiim-of
all kinds of herbs and plants; prii�-life air; api-certainly; iiyana
silatviit-due to refreshing; sarva-maya/:z,-all-pervading; iti-thus;
var�yanti-the learned scholars describe.
TRANSLATION
Because the moon is full of all potentialities, it represents the
influence of the Supreme Personality of Godhead. The moon is the
predominating deity of everyone's mind, and therefore the moon
god is called Manomaya. He is also called Annamaya because he
gives potency to all herbs and plants, and he is called Atnrtamaya
because he is the source of life for all living entities. The moon
pleases the demigods, pitas, human beings, animals, birds, rep
tiles, trees, plants and all other living entities. Everyone is satisfied
by the presence of the moon. Therefore the moon is also called
Sarvamaya (all-pervading).
TEXT ll
mf a-qfmf'�ap.ft�t ��tfOT �
�7.f.f ��mfwf �!l�Rt: II��II
tata upari§!ad dvi-lak§a-yojanato nak$atrt'i1Ji merum dak§i�Jenaiva
kalayana iSvara-yojitani sahabhijit�!a-vimsati�.
tata�-from that region of the moon; upari§!tit -above; dvi-lak§a-yo

janata�-200,000 yojanas; nak§atraJJi-many stars; merum-Sumeru
Mountain; dak§iJJena eva-to the right side; kala-ayane-in the wheel
of time; iSvara yojitani-attached by the Supreme Personality of
-
Godhead; saha-with; abhijita -the star known as Abhijit; ll$!ti-vim

sati� -twenty eight
- .
TRANSLATION
There are many stars located 200,000 yojanas [1,600,000 miles]
above the moon. By the supreme will of the Supreme Personality
of Godhead, they are fixed to the wheel of time, and thus they
rotate with Mount Sumeru on their right, their motion being
different from that of the sun. There are twenty-eight important
stars, headed by Ahhijit.
PURPORT
The stars referred to herein are 1,600,000 miles above the sun, and
thus they are 4,000,000 miles above the earth.
TEXT 12
m� �e� rn:�ap;r�;rn �� n tt�Rtr� trti�

�qm;Q�Mtfllitf�ier!ij�RJ itmt f.l<:ll�,��
m�IJf tf��Uii�f{'hJ� � tf!fcr�q�f{'l: II � � II
tata upar4!ad u§ana dvi-lak§a-yojanata upalabhyate purata/:t pa.Sciit
sahaiva viirkasya saighrya-mandya-samyiibhir gatibhir arkavac carati
lokanam nityadanukula eva prayeJJU var$ayams care�Jtinumiyate sa
vr$#-vi§!ambha-grahopa§amana�.
tata�-from that bunch of stars; upari$tat-above; u.Sana-Venus;

dvi-la/cya-yojanata�-200,000 yojanas (1 ,600,000 miles); uialabh
yate-is experienced; purata�-in front; pa.Scat-behind; saha-along
with; eva-indeed; va-and; arkasya-of the sun; saighrya-speedy;
rnandya-slow; samyabhi�-equal; gatibhi�-the movements; arka
vat-exactly like the sun; carati-rotates; lokanam-of all the planets
within the universe; nityada-constantly; anukula�-offering favor
able conditions; eva-indeed; pniye�a-almost always; var$ayan
causing rainfall; care�-by infusing the clouds; anumiyate-is per
ceived; sa�-he (Venus); vr$#-vi$!ambha-obstacles to rainfall;· graha
upa§amana�-nullifying planets.
TRANSLATION
Some I ,600,000 miles above this group of stars is the planet
Venus, which moves at almost exactly the same pace as the sun ac
cording to swift, slow and moderate movements. Sometimes Venus
moves behind the sun, sometimes in front of the sun and some
times along with it. Venus nullifies the influence of planets that are
obstacles to rainfall. Consequently its presence causes rainfall, and
it is therefore considered very favorable for all living beings
within this universe. This has been accepted by learned scholars.
TEXT 13
�m �� trlmC! rn:��wm ��:,

ij)�wr aq��: �ot ��C! otrfm� �·ftr�m
;rsrttrtwni&&�l��'"!if� 11 � � 11
u§anasa budho vyakhyatas tata upari$!ad dvi-la/cya-yojanato budha�
soma-suta upalabhyarnana� praye� subha-krd yadarkad vyatiricyeta
tadativatabhra-prayanavr$ty-adi-bhayam asamsate.
u§anasa-with Venus; budha�-Mercury; vyakhyata�-exp!ained;

tata�-from that (Venus); upari$!at-above; dvi-la/cya-yojanata�-
1,600,000 miles; budha�-Mercury; soma-suta�-the son of the moon;
upalabhyarndna�-is situated; praye�a-almost always; subha-krt-
very auspicious to the inhabitants of the universe; yada-when; arkat

from the sun; vyatiricyeta-is separated; tada-at that time; ativata
of cyclones and other bad effects; abhra-clouds; priiya-almost al
ways; anavr�ti-adi-such as scarcity of rain; bhayam-fearful condi
tions; asarilsate-expands.
TRANSLATION
Mercury is described to be similar to Venus, in that it moves
sometimes behind the sun, sometimes in front of the sun and
sometimes along with it. It is 1,600,000 miles above Venus, or
7,200,000 miles above earth. Mercury, which is the son of the
moon, is almost always very auspicious for the inhabitants of the
universe, but when it does not move along with the sun, it for
bodes cyclones, dust, irregular rainfall, and waterless clouds. In
this way it creates fearful conditions due to inadequate or ex
cessive rainfall.
TEXT 14
�-'.f;)sfq ;it�W{�fi;:�1t Z1'«1+��mfu:

3Ta
q�� u�� Wf cr�anf��, m��ll�it

��n ��
ata ilrdhvam a rigarako 'pi yojana-la/cya-dvitaya upalabhyamanas
tribhis tribhi� pa/cyair ekaikaSo rasin dvadaSanubhurikte yadi na
vakre�bhivartate praye�subha-graho 'gha-sarilsa/:1,.
ata/:1,-from this; ilrdhvam-above; arigiiraka/:1,-Mars; api- also;

yojana-lalcya-dvitaye-at a distance of 1,600,000 miles; upa
labhyamana/:1,-is situated; tribhi/:1, tribhi/:1, -with each three and three;
pa/cyai�-fortnights; eka-eka5a� -one after another; rasin-the signs;
dviidaSa-twelve; a nubhurikte-passes through; yadi-if; na-not;
vakre�-with a curve; abhi vart ate-approaches; priiye �-almost al
ways; a5u bha grahab,-an unfavorable, inauspicious planet; agha-sam
-
sa/:1,-creating trouble.
TRANSLATION
Situated 1,600,000 miles above Mercury, or 8,800,000 miles
above earth, is the planet Mars. If this planet does not travel in a
crooked way, it crosses through each sign of the zodiac in three
fortnights and in this way travels through all twelve, one after
another. It almost always creates unfavorable conditions in' respect
to rainfall and other influences.
TEXT 15
�ij�q� fa��;q'�qij' �A: ��m��oo
,qft;r�ij�'tftq�ij� � �R wt qiji: ��IJ{l��t ilmar��
II � '-\ II
tata upari§ti.id dvi-lalcya-yojaniintara-gatii bhagavan brhaspatir

ekaikasmin rasau parivatsararh parivatsararh carati yadi na vakra� syat
prayerJiinukulo brahmarJa-kulasya.
tata�-that ( Mars) ; upari�tat -above; dvi-lak�a-yojana-antara

gata�-situated at a distance of 1,600,000 miles; bhagavan-the most
powerful planet; brh�pati�-Jupiter; eka-ekasmin-in one after
another; nisau-sign; parivatsaram parivatsaram-for the period of
Parivatsara; carati -moves; yadi-if; na-not; vakra�-curved;
syat-becomes; prayerJa-almost always; anukula�-very favorable;
brahmarJa-kulasya-to the brahmarJaS of the universe.
TRANSLATION
Situated 1,600,000 miles above Mars, or 10,400,000 miles
above earth, is the planet Jupiter, which travels through one sign
of the zodiac within the period of a Parivatsara. If its movement is
not curved, the planet Jupiter is very favorable to the hriihm�as
of the universe.
TEXT 16
ij� �qt1!T�l�Wf��IPU�SRJ�: ��H ��
�Tm ��T� Fl�TWf:
. ��ir.fT�q�m �T;fl�Gq��: m�UJ
T& �lli�TI��: 11��11
"' "'I' "'
tata upari§!i.id yojana-la/cya-dvayat pratiyamana� sanaiScara

ekaikasmin rasau trimsan mii siin vilambamiina� sarviin eviinuparyeti
tavadbhir anuvatsarai� prayerJa hi sarve�iim a§antikara�.
tata�-that (Jupiter); upari§!at-above; yojana-lalcya-dvayiit-by a

distance of 1,600,000 miles; pratiyamiina�-is situated; sanaiScara�
the planet Saturn; eka-ekasmin-in one after another; rasau-zodiac
signs; trimsat miisiin-for a period of thirty months in each; vilam
bamiina�-lingering; sarviin-all twelve signs of the zodiac; eva
certainly; anuparyeti-passes through; tiivadbh*-by so many;
anuvatsarai�-Anuvatsaras; priiye�-almost always; hi-indeed; sar
ve$iim-to all the inhabitants; a§antikara�-very troublesome.
TRANSLATION
Situated 1,600,000 miles above Jupiter, or 12,000,000 miles
above earth, is the planet Saturn, which passes through one sign of
the zodiac in thirty months and covers the entire zodiac circle in
thirty Anuvatsaras. This planet is always very inauspicious for the
universal situation.
TEXT 17
mr �twt �etili(��m�Cf� �q'��..�;:a � �q Z?t��t

��;:Cit +lif«<t �'>oTt�� q� �fa)af 3f��{f II� �II
tata uttarasmiid r$aya ekadaSa-lalcya-yojaniintara upalabhyante ya eva
lokiiniri
i t sam anubhiivayanto bhagavato vi§�r yat paramarit padarit
pradalcyi�rit prakramanti.
tata�-the planet Saturn; uttarasmiit-above; r$aya�-great saintly

sages; ekiidaSa-la/cya-yojana-antare-at a distance of 1,100,000 yo
janas; upalabhyante-are situated; ye-all of them; eva-indeed;
lokiiniim-for all the inhabitants of the universe; sam-the good for
tune; anubhiivayanta�-always thinking of; bhagavata�-of the
Supreme Personality of Godhead; vi.§��-Lord Vi�r.m; yat-which;
paramam padam-the supreme abode; prada/cyi�m-placing on the
right; prakramanti-circumambulate.
TRANSLATION
Situated 8,800,000 miles above Saturn, or 20,800,000 miles
above earth, are the seven saintly sages, who are always thinking of
Text 17) The Orbits of the Planets 353
the well-being of the inhabitants of the universe. They circu mam

bulate the supreme abode of Lord Vi�1,1u, known as Dhruvaloka,
the polestar.
PURPORT
Srila Madhvacarya quotes the following verse from the Brahmar.u)a
Pura;r:ta:
jnaniinarulii.tman o v�r:tu�
siSumiira-vapU$J atha
urdhva-loke$u sa vyapta
iidityadyas tad-asrita
Lord Vi�QU, who is the source of knowledge and transcendental bliss, has
assumed the form of Sisumara in the seventh heaven, which is situated
in the topmost level of the universe. All the other planets, beginning
with the sun, exist under the shelter of this Sisumara planetary system.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty

second Chapter of Srimad-Bhagavatam, entitled "The Orbits of the
Planets."
CHAPTER TWENTY-THREE
The Sisumara Planetary System
This chapter describes how all the planetary systems take shelter of the
polestar, Dhruvaloka. It also describes the totality of these planetary
systems to be Sisumara, another expansion of the external body of the
Supreme Personality of Godhead. Dhruvaloka, the abode of Lord Vi�t:Iu
within this universe, is situated l ,300,000 yojanas from the seven stars.
In the planetary system of Dhruvaloka are the planets of the fire-god, ln
dra, Prajapati, Kasyapa and Dharma, all of whom are very respectful to
the great devotee Dhruva, who lives on the polestar. Like bulls yoked to a
central pivot, all the planetary systems revolve around Dhruvaloka, im
pelled by eternal time. Those who worship the virata-pur1J-$a, the univer
sal form of the Lord, conceive of this entire rotating system of planets as
an animal known as siSumara. This imaginary siSumara is another form
of the Lord. The head of the siSumara form is downward, and its body
appears like that of a coiled snake. On the end of its tail is Dhruvaloka,
on the body of the tail are Prajapati, Agni, lndra and Dharma, and on the
root of the tail are Dhata and Vidhata. On its waist are the seven great
sages. The entire body of the siSumara faces toward its right and appears
like a coil of stars. On the right side of this coil are the fourteen promi
nent stars from Abhijit to Punarvasu, and on the left side are the four
teen prominent stars from Pu�ya to Uttara�a<;lha. The stars known as
Punarvasu and Pu�ya are on the right and left hips of the siSumara, and
the stars known as Ardra and Asle�a are on the right and left feet of the
siSumara. Other stars are also fixed on different sides. of the Sisumara
planetary system according to the calculations of Vedic astronomers. To
concentrate their minds, yogis worship the Sisumara planetary system,
which is technically known as the kur:u).alini-cakra.
TEXT l
r;ftij,<n \ICll"l
31?.1 �'ml��)�;n�at �toil: � �qr
fu�f..""ij �51" & 'I&T�Wf.Hlf �Cf 3ll�ttqtf�fili{�IJ( �NIAf�
355
4i�qWJ � � �4if�f;q: (iii�+n•f �aJUt�: Frfi�'flor

�� TNWIT+n�Tos;r � � �fifRr: II �II
sn-suka uvaca
atha tasmiit paratas trayodaSa-loJ'$a-yojaniintarato yat tad V�IJob
paramarh padam abhivadanti yatra ha mahii-bhiigavato dhruva
auttiinapadir agninendre�Ja prajapatinii kaSyapena dharme�Ja ca
samakiila-yugbhib, sabahu-miinam dak§i�Jatab, kriyamii�Ja idiinim api
kalpa-jiviniim ajivya upiiste tasyehiinubhiiva upavar�Jitab,.
sri-sukab, uviica-Sri Sukadeva Gosvami said; atha-thereupon;

tasmiit-the sphere of the seven stars; paratab,-beyond that;
trayodaSa-lak§a-yojana-antaratab,-another l ,300,000 yojanas; yat
which; tat-that; V�IJOb- paramam padam-the supreme abode of Lord
Vi�t:�u, or the lotus feet of Lord Vi�t:�u; abhivadanti-the ]J.g Veda
mantras praise; yatra-on which; ha-indeed; mahii-bhiigavatab,-the
great devotee; dhruvab,-Maharaja Dhruva; auttiinapiidib,-the son of
Maharaja Uttanapada; agnina-by the fire-god; indre�Ja-by the
heavenly King, lndra;
prajiipatinii-by the Prajapati; kaSyapena-by
Kasyapa; dharme�Ja-by Dharmaraja; ca-also; samakiila-yugbhib,
who are engaged at the time; sa-bahu-miinam-always respectfully;
dak§i�Jatab,-on the right side; kriyamii�Jab,-being circumambulated;
idiinim-now; api-even; kalpa-jiviniim-of the living entities who ex
ist at the end of the creation; ajivyab,-the source of life; upfis.te
remains; tasya-his; iha-here; anubhiivab,-greatness in discharging
devotional service; upavar�Jitab,-already described (in the Fourth Canto
of Snmad-Bhiigavatam).
TRANSLATION
Sukadeva Gosv8mi continued: My dear King, 1,300,000 yojanas
[10,400,000 miles] above the planets of the seven sages is the place
that learned scholars describe as the abode of Lord Vi�t:tu. There
the son of Maharaja Uttanapada, the great devotee Maharaja
Dhruva, still resides as the life source of all the living entities who
live until the end of the creation. Agni, lndra, Prajapati, K&Syapa
and Dharma all assemble there to offer him honor and respectful
Text2] The Sisumara Planetary System 357
obeisances. They circumambulate him with their righ� sides

toward him. I have already described the glorious activities of
Maharaja Dhruva (in the Fourth Canto of Srimad-Bhagavatam].
TEXT2
� �ii�.funwti �aJ"'IG.lWflqf;tf¥1�un�iti(«ii �
ij
� mRtqlunWfi �� (�Ill Rft�: ��
sa hi sarve$drh jyotir-ga1)iiniirh graha-na/cyatradiniim animi$e1)iivyakta
ramhasa bhagavata ka/ena bhramyama1)ii,niirh stOO[tUr ivdVU$tambha
fSvarer:ta vihita� sa.Svad avabhasate.
sa �-that planet of Dhruva Maharaja; hi-indeed; sarve$dm-of all;

jyoti�-gar:taniim-the luminaries; graha-na/cyatra-adiniim-such as the
planets and stars; anim i$er:ta -who does not rest; avyakta-inconceiv
able; ramhasa-whose force; bhagavata -the most powerful; kalena
by the time factor; bhramyama1)ii,niim-being caused to revolve;
sthar:tu� iv a-like a post; avU$tambha�-the pivot; iSvarer:ta-by the
will of the Supreme Personality of Godhead; vihita�-established;
sa.Svat -constantly; avabhasate-shines .
TRANSLATION
Established by the supreme will of the Supreme Personality of
Godhead, the polestar, which is the planet of Maharaja Dhruva,
constantly shines as the central pivot for all the stars and planets.
The unsleeping, invisible, most powerful time factor causes these
luminaries to revolve around the polestar without cessation.
PURPORT
It is distinctly stated herein that all the luminaries, the planets and
stars, revolve by the influence of the supreme time factor. The time fac
tor is another feature of the Supreme Personality of Godhead. Everyone
is under the influence of the time factor, but the Supreme Personality of
Godhead is so kind and loves His devotee Maharaja Dhruva so much that
He has placed all the luminaries under the control of Dhruva 's planet
3 58 Srimad-Bhagavatam [Canto 5, Ch. 23
and has arranged for the time factor to work under him or with his
cooperation. Everything is actually done according to the will and direc
tion of the Supreme Personality of Godhead, but to make His devotee
Dhruva the most important individual within the universe, the Lord has
placed the activities of the time factor under his control.
TEXT3
�il�+� �tJTqijel: 'i4<t1M�I�fllf�: m��;f

�
�l'R �M4 l{tlQ11 !m� .m��f«iiR ��
3TJ�J ��'41�R�mt ql�;fta_l�'lltJTT m��q�� q��f;�
� � �q-r: ��;na>�t q��: ��: qfte4Jw-� o:4
��tJTH 31iffl��·llifWijJ: �Mill�··ij;.ft � WI
tRfl;(f II � II
yatha mel)histambha akramar:ra-pa.Savab samyojitas tribhis tribhib

savanair yatha-sthanam mai'J4aliini caranty evam bhagaT}ii grahadaya
etasminn antar-bahir-yogena kala-cakra ayojita dhruvam evavalambya
vayunodiryamiiT}ii akalpantam parican kramanti nabhasi yatha meghab
syeniidayo vayu-va.Sab karma-sarathayab parivartante evam
jyotirgaTJdb prakrti-purU$a-samyoganugrhitab karma-nirmita-gatayo
bhuvi na patanti.
yatha-exactly like; met;lhistambhe-to the pivot post; akramar:ra

pa.Savab-bulls for threshing rice; samyojitab-bei n g yoked; tribhib
tribhib-by three; s avanaib -movements; yatha-sthanam-in their
proper places;mai'J4aliini-orbits; caranti-traverse; evam-in the
same way; bha-gaTJdb-the luminaries, like the sun, the moon, Venus,
Mercury, Mars and Jupiter; graha-adayab -the different planets;
etasmin-in this; antab-bahib-yogena-by connection with the inner or
outer circles; kala-cakre-in the wheel of eternal time; ayojitab-fixed;
dhruvam-Dhruvaloka; eva -certai nly; avalambya-taking support
of; vayuna-by the wind; ud fryamii7Jdb- being propelled; a�kalpa-an
tam-unti! the end of the creation; parican kramanti-revolve all
around; nabhasi-in the sky; yatha-exactly like; meghab-heavy
Text 3] The Sisumiira Planetary System 359
clouds; syena-adayaft-birds such as the big eagle; vayu-va§tift-con

trolled by the air; karma -stiratha yaft-whose chariot drivers are the
results of their own past activities; parivartante-move around; evam
in this way; jyotift-ga�ft-the luminaries, the planets and stars in the
sky; prakrti-of material nature; punl,$a-and of the Supreme Per
sonality, K:r�Q.a; samyoga-anugrhitaft-supported by the combined
efforts; karma-nirmita-caused by their own past fruitive activities;
gatayaft-whose movements; bhuvi-on the ground; na-not;
patanti-fall down.
TRANSLATION
When hulls are yoked together and tied to a central post to

thresh rice, they tread around that pivot without deviating from
their proper positions-one hull being closest to the post, another
in the middle, and a third on the outside. Similarly, all the planets
and all the hundreds and thousands of stars revolve around the
polestar, the planet of Maharaja Dhruva, in their respective orbits,
some higher and some lower. Fastened by the Supreme Personality
of Godhead to the machine of material nature according to the
results of their fruitive acts, they are driven around the polestar by
the wind and will continue to he so until the end of creation. These
planets float in the air within the vast sky, just as clouds with
hundreds of tons of water float in the air or as the great syena
eagles, due to the results of past activities, fly high in the sky and
have no chance of falling to the ground.
PURPORT
According to the description of this verse, the hundreds and thousands
of stars and the great planets such as the sun, the moon, Venus, Mercury,
Mars and Jupiter are not clustered together because of the law of gravity
or any similar idea of the modern scientists. These planets and stars are
all servants of the Supreme Personality of Godhead, Govinda or ��Qa,
and according to His order they sit in their chariots and travel in their
respective orbits. The orbits in which they move are compared to
machines given by material nature to the operating deities of the stars
and planets, who carry out the orders of the Supreme Personality of
Godhead by revolving around Dhruvaloka, which is occupied by the

great devotee Maharaja Dhruva. This is confirmed in the Brahma
samhita (5.52) as follows:
yac-ca�ur e$a savita sakala-grahaT}iim

raja samasta-sura-milrtir a.Se$a-tejal:r
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purU$arh tam aham bhajami
"I worship Govinda, the primeval Lord, the Supreme Personality of

Godhead, under whose control even the sun, which is considered to be
the eye of the Lord, rotates within the fixed orbit of eternal time. The
sun is the king of all planetary systems and has unlimited potency in heat
and light." This verse from Brahma-samhita confirms that even the
largest and most powerful planet, the sun, rotates within a fixed orbit, or
kala-cakra, in obedience to the order of the Supreme Personality of
Godhead. This has nothing to do with gravity or any other imaginary
laws created by the material scientists.
Material scientists want to avoid the ruling government of the
Supreme Personality of Godhead, and therefore they imagine different
conditions under which they suppose the planets move. The only condi
tion, however, is the order of the Supreme Personality of Godhead. All
the various predominating deities of the planets are persons, and the
Supreme Personality of Godhead is also a person. The Supreme Per
sonality orders the subordinate persons, the demigods of various names,
to carry out His supreme will. This fact is also confirmed in Bhagavad
gita (9.10), wherein Kri?I,la says:
mayadhya�er:w prakrti/:£
hetunanena kaunteya
jagad viparivartate
"This material nature is working under My direction, 0 son of Kuntl,

Text 3) The Sisumara Planetary System 361
The orbits of the planets resemble the bodies in which all living en
tities are seated because they are both machines controlled by the
Supreme Personality of Godhead. As Kr�l).a says in Bhagavad-gita
(18.61):
iSvara!t sarva-bhutaniim
hrd-dese 'rjuna ti$Jhati
bhramayan sarva-bhutani
yantrarl14hiini mayaya
"The Supreme Lord is situated in everyone's heart, 0 Arjuna, and is

directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." The machine given by material
nature-whether the machine of the body or the machine of the orbit, or
kiila-cakra-works according to the orders given by the Supreme Per
sonality of Godhead. The Supreme Personality of Godhead and material
nature work together to maintain this great universe, and not only this
universe but also the millions of other universes beyond this one.
The question of how the planets and stars are floating is also answered
in this verse. It is not because of the laws of gravity. Rather, the planets
and stars are enabled to float by manipulations of the air. It is due to such
manipulations that big, heavy clouds float and big eagles fly in the sky.
Modern airplanes like the 747 jet aircraft work in a similar way: by con
trolling the air, they float high in the sky, resisting the tendency to fall to
earth. Such adjustments of the air are all made possible by the coopera
tion of the principles of pur�a (male) and prakrti (female). By the
cooperation of material nature, which is considered to be prakrti, and the
Supreme Personality of Godhead, who is considered the pur�a, all the
affairs of the universe are going on nicely in their proper order. Prakrti,
material nature, is also described in the Brahma-samhitii (5.44) as
follows:
smi-sthiti-pralaya-siidhana-saktir ekii
chayeva yasya bhuvaniini bibharti durga
icchanurupam api yasya ca ce$Jate sa
govindam adi-pur�am tam aham bhajami
"The external potency, maya, who is of the nature of the shadow of the
cit [spiritual] potency, is worshiped by all people as Durga, the creating,
preserving and destroying agency of this mundane world. I adore the
primeval Lord Govinda, in accordance with whose will Durga conducts
herself." Material nature, the external energy of the Supreme Lord, is
also known as Durga, or the female energy that protects the great fort of
this universe. The word Durga also means fort. This universe is just like
a great fort in which all the conditioned souls are kept, and they cannot
leave it unless they are liberated by the mercy of the Supreme Per
sonality of Godhead. The Lord Himself declares in Bhagavad-gitii (4.9):
janTIUL karTIUL ca me divyam

evarh yo vetti tattvaia�
tyaktvii deham punar janma
naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and ac

tivities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, 0 Arjuna." Thus simply by
Kr�Q.a consciousness, by the mercy of the Supreme Personality of
Godhead, one can be liberated, or, in other words, one can be released
from the great fort of this universe and go outside it to the spiritual
world.
It is also significant that the predominating deities of even the greatest
planets have been offered their exalted posts because of the very valu
able pious activities they performed in previous births. This is indicated
herein by the words karTIUL-nirmita-gataya�. For example, as we have
previously discussed, the moon is called jiva, which means that he is a
living entity like us, but because of his pious activities he has been ap
pointed to his post as the moon-god. Similarly, all the demigods are living
entities who have been appointed to their various posts as the masters of
the moon, the earth, Venus and so on because of their great service and
pious acts. Only the predominating deity of the sun, Siirya NarayaQ.a, is
an incarnation of the Supreme Personality of Godhead. Maharaja
Dhruva, the predominating deity of Dhruvaloka, is also a living entity.
Thus there are two kinds of entities-the supreme entity, the Supreme
Personality of Godhead, and the ordinary living entity, the jiva (nityo
Text 4) The Sisumara Planetary System 363
nityanarh cetanas cetananam). All the demigods are engaged in the ser
vice of the Lord, and only by such an arrangement are the affairs of the
.
umverse gomg on.
.
Regarding the great eagles mentioned in this verse, it is understood

that there are eagles so big that they can prey on big elephants. They fly
so high that they can travel from one planet to another. They start flying
in one planet and land in another, and while in flight they lay eggs that
hatch into other birds while falling through the air. In Sanskrit such
eagles are called syena. Under the present circumstances, of course, we
cannot see such huge birds, but at least we know of eagles that can cap
ture monkeys and then throw them down to kill and eat them. Similarly,
it is understood that there are gigantic birds that can carry off elephants,
kill them and eat them.
The two examples of the eagle and the cloud are sufficient to prove
that flying and floating can be made possible through adjustments of the
air. The planets, in a similar way, are floating because material nature
adjusts the air according to the orders of the Supreme Lord. It could be
said that these adjustments constitute the law of gravity, but in any case,
one must accept that these laws are made by the Supreme Personality of
Godhead. The so-called scientists have no control over them. The scien
tists can falsely, improperly declare that there is no God, but this is not a
fact.
kecanaitaj jyotir-anikarh siSumiira-sarhsthiinena bhagavato

viisudevasya yoga-dhiira'(liiyam anuvar7J-ayanti.
kecana-some yogis or learned scholars of astronomy; etat-this;

jyotib,-anikam-great wheel of planets and stars; sisumara
sarhsthiinena-imagine this wheel to be a siSumiira (dolphin);
bhagavatab,-of the Supreme Personality of Godhead; vasudevasya
Lord Vasudeva (the son of Vasudeva), Kn>l).a; yoga-dhiira'(liiyam-in
absorption in worship; anuvar7J,ayanti-describe.
TRANSLATION
This great machine, consisting of the stars and planets, resem
bles the form of a sisumara [dolphin] in the water. It is sometimes
considered an incarnation of �1,1a, Vasudeva. Great yogis medi
tate upon Vasudeva in this form because it is actually visible.
PURPORT
Transcendentalists such as yogis whose minds cannot accommodate the
form of the Lord prefer to visualize something very great, such as the
virata-purU§a. Therefore some yogis comtemplate this imaginary
siSumiira to be swimming in the sky the way a dolphin swims in water.
They meditate upon it as the virata-rupa, the gigantic form of the
Supreme Personality of Godhead.
TEXTS
� ��·Cfi�l«'': �� Cfi�qij{ij� ��

Sl�l1imNR.jt '� �f� �� t fiNm � � ��: I
� ��o:g��fiU� ��•p:t;uf;r ��am�«
wtaJ�ao$(�(!q4f;(f �faJUTTtr.tlR
� ijtilt I ;.p.f[ f�WiiOO �T ·
�'Trrijf%1�� ltl�mq�tr�: ijJt('{�;.r• +�et� 1 -m �llft

3l�T�iTWT �: II'-\ II
yasya pucchiigre 'vakSirasa/:t kur:ufali-bhuta-dehasya dhruva

upakalpitas tasya langule prajapatir agnir indro dharma iti puccha
mule dhata vidhata ca ka!yiirh saptar�aya/:t. tasya da�i�varta
kur:ufali-bhuta-sarirasya yany udagayanani da�i"(Ul-parsve tu
na�atrarJ-y upakalpayanti da�i�yanani tu savye. yatha siSumiirasya
kur:uJala-bhoga-sannivesasya parsvayor ubhayor apy avayava/:t
samasmikhya bhavanti. pmhe tv ajavithi aka.sa-ganga codarata/:t.
yasya-o£ which; puccha-agre-at the end of the tail; avak

sirasa/:t -whose head is downward; kur:u/ali-bhuta-dehasya-whose
body, which is coiled; ::lhruva/:t-Mahiiriija Dhruva on his planet, the
polestar; upakalpita/:t-is situated; tasya -of that; langule-on the tail;
Text 6] The Sisumiira Planetary System 365
prajapati/:t-of the name Prajapati; agni/:t-Agni; indra/:t- l ndra; dhar

ma/:t-Dharma; iti-thus; puccha-mule-at the base of the tail; dhiitii
vidhiita- the demigods known as Dhata and Vidhata; ca-also;
katyam-on the hip; sapta-r�aya/:t-the seven saintly sages; tasya-of
that; dak$i1J11-iivarta-kw:u;lali-bhuta-sarirasya-whose body is like a coil
turning toward the right side; yani-which; udagayanani-marking
the northern courses; dak$i1J11-piirsve-on the right side; tu-but; nak
�atra�i-constella tions; upakalpayan ti-are situated; dak�ina
ayanani- the fourteen stars, from Pu�ya to Uttara�a«;lha, marking the
northern course; tu-but; sarye-on the left side; yathii-just like;
siSumarasya-of the dolphin; ku'J4ala-bhoga-sannivesasya-whose
body appears like a coil; parsvayo/:t-on the sides; ubhayo/:t-both;
api-certainly; avayavii/:t-the limbs; samasankhya/:t-of equal num
ber (fourteen); bhavanti-are; pr$!he-on the back; tu-of course;
ajavithi-the first three stars marking the southern route (Mula, Pur
va�a«;lha and Uttara�a«;lha); akaSa-garigu-the Ganges in the sky (the
Milky Way); ca-also; udarata/:t-on the abdomen.
TRANSLATION
This form of the sisumiira has its head downward and its body
coiled. On the end of its tail is the planet of Dhruva, on the body of
its tail are the planets of the demigods Prajiipati, Agni, lndra and
Dharma, and at the base of its tail are the planets of the demigods
Dhata and Vidhata. Where the hips might be on the sisumara are
the �even saintly sages like Vasi�tha and Angirii. The coiled body of
the Sisumiira-cakra turns toward its right side, on which the four
teen constellations from Ahhijit to Punarvasu are located. On its
left side are the fourteen stars from Pu�yii to Uttar�ii"hii. Thus its
body is balanced because its sides are occupied by an equal number
of stars. On the back of the sisumiira is the group of stars known as
Ajavithi, and on its abdomen is the Ganges that flows in the sky
[the Milky Way].
TEXT6
�� m: ��l(i�J�eq :q ��: trf�:

qt�404l(fqM��Hl11� ��i'ii4l"'tfutlit�T�?:lHl� �OI'l�tql�
punaroasu-p�yau da/cyi1J1l-vamayob srol)-yor iirdrasle�e ca da/cyiTJil

vamayob pa5cimayob piidayor abhijid-uttar�ii<)he da/cyi1J1l-vamayor
niisikayor yathii-sankhyam SraValJil-pilrv�ii<)he da/cyi1J1l-Viimayor
locanayor dhan�!hii mulam ca da/cyi1J1l-Viimayob karlJilyor maghiidiny
�!a na/cyatriil)-i da/cyil)-iiyaniini viima-piirsva-vank�u yufijita tathaiva
mrga-sir�iidiny udagayaniini da/cyiTJil-piirsva-vankr�u priitilomyena
prayufijita satabh�a-jye�!he skandhayor da/cyi1J1l-Viimayor nyaset.
punarvasu-the star named Punarvasu; p�yau-and the star named

Pu�ya; da/cyi1J1l-vamayob-on the right and left; srol)-yob-loins;
iirdrii-the star named Ardra; a5le�e-the star named Asle�a; ca-also;
dak�il)-a-viimayob-at the right and left; pascimayob-behind;
piidayob-feet; abhijit-uttar�ii<)he-the stars named Abhijit and Ut
tara�a�ha; da/cyi1J1l-viimayob-on the right and left; niisikayob
nostrils; yathii-sankhyam-according to numerical order; sravalJil-pilr
v ii�ii<)he- the stars named SravaQii and Purva�a�ha; da/cyil)-a
viimayob-at the right and left; locanayoh- eyes; dhan�!hii mulam
ca-and the stars named Dhani�tha and Mula; da/cyiiJ,(l-vamayob-at the
right and left; kariJ,llyob-ears; maghii-iidini-the stars such as Magha;
��a nalcyatriil),i-eight stars; da/cyiiJ,ll-iiyaniini-which mark the
southern course; vama-piirsva-of the left side; vank�u-at the ribs;
yufijita-may place; tathii eva-similarly; mrga-sir�ii-iidini-such as
Mrgasir�a; udagayaniini-marking the northern course; da/cyil)-a
piirsva-vankr�u-on the right side; priitilomyena-in the reverse
order; prayunJita-may place; satabh�a-Satabhi�a.; Jye�the Jye�tha;-
skandhayob-on the two shoulders; da/cyiTJil-Viimayob-right and left;

nyaset-should place.
TRANSLATION
On the right and left sides of where the loins might he on the
Sisumiira-cakra are the stars named Punarvasu and Pu�ya. Ardra
Text7] The Sisumara Planetary System 367
and Asle�ii are on its right and left feet, Ahhijit and Uttar�ii4hii are
on its right and left nostrils, Srava.J.lii and Piirv�ii4hii are at its
right and left eyes, and Dhani�thii and Mula are on its right and left
ears. The eight stars from Maghii to Anuriidhii, which mark the
southern course, are on the ribs of the left of its body, and the
eight stars from M:fga8ir�ii to Piirvahhiidra, w�ich mark the north
ern course, are on the ribs on the right side. Satahhi�ii and Jye�thii
are on the right and left shoulders.
TEXT7
iffil��rrfm:��l�t � u;� :q�: ��n: \1qW rnqfu:

�q��•R�tft� �'Rlltclt �fu �t•n�.-m� �•Poftd�e�·;ft
�'=t: 3ll1Jlm;{;i( �� m: � if�ij ij� iji�I•IIJIH
II \9 II
uttara-hanav agastir adhara-hanau yamo mukhe$u cangaraka&

sanaiScara upasthe brhaspati& kakudi vak$asy adityo hrdaye naraya�
manasi candro nabhyam u§ana stanayor a§vinau budha& pra{liipanayo
rahur gale ketava& sarva1ige$U romasu sarve tara-ga{liih.
uttara-hanau-on the upper jaw; agasti&-the star named Agasti;

adhara-hanau-on the lower jaw; yama&-Yamaraja; mukhe-on the
mouth; ca-also; angaraka&-Mars; sanaiScara&-Saturn; upasthe
on the genitals; brhaspati&-Jupiter; kakudi-on the back of the neck;
vak$asi-on the chest; aditya&-the sun; hrdaye-within the heart;
naraya��-Lord NarayaQa; manasi-in the mind; candra�-the
moon; nabhyam-on the navel; u§ana-Venus; stanayo&-on the two
breasts; a§vinau-the two stars named Asvin; budha&-Mercury; pra
{liipanayo&-in the inner airs known as pra� and apana; rahu�-the
planet Rahu; gale-on the neck; ketava�-comets; sarva-a1ige$u-a11
over the body; romasu-in the pores of the body; sarve-all; tara
ga{lii�-the numerous stars.
TRANSLATION
On the upper chin of the sisumara is Agasti; on its lower chin,
Yamariija; on its mouth, Mars; on its genitals, Saturn; on the hack
of its neck, Jupiter; on its chest, the sun; and within the core of its
heart, Narayal).a. Within its mind is the moon; on its navel, Venus;
and on its breasts, the Asvinikumaras. Within its life air, which is
known as priiJ,lapana, is Mercury, on its neck is Rahu, all over its
body are comets, and in its pores are the numerous stars.
TEXTS
�(f� �ef �tteJm �oit: ��t"� �q+(��: ij';:<Qtrr:rf

�trm �lH�ffl FtOO'(Ol ��(f ��') �f��tr �wrrtr;ntn
f.t�'ft qij� ��f+l�..fnmfu II � II
etad u haiva bhagavato v�rw� sarva-devatamayam rupam aharaha�
sandhyayiim prayato vagyato niri�amiilJlL upa�!heta namo jyotir
lokiiya kiiliy
i aniiyanim�iim pataye maha-pur�iiyabhidhimahiti.
etat-this; u ha-indeed; eva-certainly; bhagavata�-of the

Supreme Personality of Godhead; v�rw�-of Lord Vi�I)u; sarva-devatii
mayam-consisting of all the demigods; rilpam-form; aha�-aha�
always; sandhyayiim-in the morning, noon and evening; prayata�

meditating upon; vagyata�-controlling the words; niri�amii1J(Lh-ob
serving; upat�!heta-one should worship; nama�-respectful obei
sances; jyoti� lokiiya-unto the resting place of all the planetary
-
systems; kiiliy
i aniiya-in the form of supreme time; anim�iim-of the
demigods; pataye-unto the master; mahii-puru�iiya-unto the
Supreme Person; abhidhimahi-let us meditate; iti-thus.
TRANSLATION
My dear King, the body of the sisumara, as thus described,
should be considered the external form of Lord Vi��u, the
Supreme Personality of Godhead. Morning, noon and evening,
one should silently observe the form of the Lord as the Sisumara
cakra and worship Him with this mantra: "0 Lord who has
assumed the form of time! 0 resting place of all the planets mov
ing in different orbits! 0 master of all demigods, 0 Supreme Per
son, I offer my respectful obeisances unto You and meditate upon
You."
Text9] The Sisumiira Planetary System 369
TEXT9
Jl&��t{l{T��
qm� �m fsr�l
"' " .
;r��ij': �«JT qJ l'l'tfJ�

;r��(l (l�tfil�� tflq� II � II
grahar/cyataramayam adhidaivikam
papapaham mantra-krtam tri-kalam
namasyatab smarato va tri-kalam
na.Syeta tat-kalajam asu papam
graha-rk§a-tara-mayam-consisting of all the planets and stars;

adhidaivikam-the leader of all the demigods; papa-apaham-the
killer of sinful reactions; mantra-krtam-of those who chant the mantra
mentioned above; tri-kalam-three times; namasyatab - offering obei
sances; smaratab-meditating; va-or; tri-kalam-three times;
na.Syeta-destroys; tat-kala-jam-born at that time; asu-very quickly;
papam-all sinful reactions.
TRANSLATION
, The body of the Supreme Lord, Vi�:r;tu, which forms the
Sisumara-cak.ra, is the resting place of all the demigods and all the
stars and planets. One who chants this mantra to worship that
Supreme Person three times a day-morning, noon and evening
will surely be freed from all sinful reactions. If one simply offers
his obeisances to this form or remembers this form three times a
day, all his recent sinful activities will be destroyed.
PURPORT
Summarizing the entire description of the planetary systems of the
universe, Srila Visvanatha Cakravarti Thakura says that one who is able
to meditate upon this arrangement as the virata-rilpa, or viSva-rilpa, the
external body of the Supreme Personality of Godhead, and worship Him
three times a day by meditation will always be free from all sinful reac
tions. Visvanatha Cakravarti Thakura estimates that Dhruvaloka, the
polestar, is 3,800,000 yojanas above the sun. Above Dhruvaloka by

10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yo
janas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka,
and above Tapoloka by 120,000,000 yojanas is Satyaloka. Thus the dis
tance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,-
000 miles. The V aikut:t�ha planets begin 26,200,000 yojanas
(209,600,000 miles) above Satyaloka. Thus the V�"(tu Purii"(ta describes
that the covering of the universe is 260,000,000 yojanas (2,080,000,000
miles ) away from the sun. The distance from the sun to the earth is
100,000 yojanas, and below the earth by 70,000 yojanas are the seven
lower planetary systems called Atala, Vitala, Sutala, Talatala, Mahatala,
Rasatala and Patala. Below these lower planets by 30,000 yojanas, Se�a
Naga is lying on the Garbhodaka Ocean. That ocean is 249,800,000 yo
janas deep. Thus the total diameter of the universe is approximately
500,000,000 yojanas, or 4,000,000,000 miles.
Thus end the Bhaktivedanta purports to the Fifth Canto, Twenty-third

Chapter of the Srimad-Bhagavatam, entitled "The SiSumiira Planetary
System."
CHAPTER TWENTY-FOUR
The Subterranean Heavenly Planets
This chapter describes the planet Rahu, which is 10,000 yojanas (80,000
miles) below the sun, and it also describes Atala and the other lower
planetary systems. Rahu is situated below the sun and moon. It is
between these two planets and the earth. When Rahu conceals the sun
and moon, eclipses occur, either total or partial, depending on whether
Rahu moves in a straight or curving way.
Below Rahu by another 1,000,000 yojanas are the planets of the Sid
dhas, Caraf,las and Vidyadharas, and below these are planets such as Yak
�aloka and Rak�aloka. Below these planets is the earth, and 70,000
yojanas below the earth are the lower planetary systems-Atala, Vitala,
Sutala, Talatala, Mahatala, Rasatala and Patiila. Demons and Rak�asas
live in these lower planetary systems with their wives and children, al
ways engaged in sense gratification and not fearing their next births. The
sunshine does not reach these planets, but they are illuminated by jewels
fixed upon the hoods of snakes. Because of these shining gems there is
practically no darkness. Those living in these planets do not become old
or diseased, and they are not afraid of death from any cause but the time
factor, the Supreme Personality of Godhead.
In the planet Atala, the yawning of a demon has produced three kinds
of women, called svairi"!l-i (independent), kiimi"!l-i (lusty) and pumscali
(very easily subdued by men). Below Atala is the planet Vitala, wherein
Lord Siva and his wife Gauri reside. Because of their presence, a kind of
gold is produced called ha!aka. Below Vitala is the planet Sutala, the
abode of Bali Maharaja, the most fortunate king. Bali Maharaja was
favored by the Supreme Personality of Godhead, Vamanadeva, because
of his intense devotional service. The Lord went to the sacrificial arena of
Bali Maharaja and begged him for three paces of land, and on this plea
the Lord took from him all his possessions. When Bali Maharaja agreed
to all this, the Lord was very pleased, and therefore the Lord serves as
his doorkeeper. The description of Bali Maharaja appears in the Eighth
Canto of Srimad-Bhagavatam.
371
When the Supreme Personality of Godhead offers a devotee material

happiness, this is not His real favor. The demigods, who are very puffed
up by their material opulence, pray to the Lord only for material happi
ness, not knowing anything better. Devotees like Prahlada Maharaja,
however, do not want material happiness. Not to speak of material happi
ness, they do not want even liberation from material bondage, although
one can achieve this liberation simply by chanting the holy name of the
Lord, even with improper pronunciation.
Below Sutala is the planet Talatala, the abode of the demon Maya. This
demon is always materially happy because he is favored by Lord Siva,
but he cannot achieve spiritual happiness at any time. Below Talatala is
the planet Mahatala, where there are many snakes with hundreds and
thousands of hoods. Below Mahatala is Rasatala, and below that is Patala,
where the serpent Vasuki lives with his associates.
TEXT 1
�r��R
3l��MwrT\lf;rT�� t��'R�iti �s�n=r�ei
�� :;rr�+m �iftr��'tliT �tr�ijU1lB"�: ��t �ij��
m �� tfi'TTT11l �fttCT�'tfT'l: II � II
sri-suka uvaca
adhastat savitur yojaniiyute svarbhanur na/cyatravac caratity eke yo
'sav amaratvam grahatvam calabhata bhagavad-anukampaya svayam
asurapasada/:1. saimhikeyo hy atad-arhas tasya tata janma karmar:ti
copa�!ad va/cyyama/:1..
sri-suka/:1. uvaca-Srl Sukadeva Gosvami said; adhastat-below;

savitu/:1.-the sun globe; yojana-a measurement equal to eight miles;
ayute-ten thousand; svarbhanu/:1.-the planet known as Rahu; nak
$Utra-vat-like one of the stars; carati-is rotating; iti-thus; eke
some who are learned in the Puriir:tas; ya/:1.-which; asau-that;
amaratvam-a lifetime like those of the demigods; grahatvam-a posi
tion as one of the chief planets; ca-and; alabhata-obtained;
Text2] The Subterranean Heavenly Planets 373
bhagavat-anukampaya-by the compassion of the Supreme Personality

of Godhead; svayam-personally; asura-apasadab,-the lowest of the
asuras; saimhi keyab,-being the son of Sirhhika; hi-indeed; a-tat
arhab,-not qualified for that position; tasya-his; tata-0 my dear
King; janma-birth; karmii!li-activities; ca-also; upari§!tlt-later;
vak$yamab,-I shall explain.
TRANSLATION
Sri Sukadeva Gosvami said: My dear King, some historians, the
speakers of the Puriit).as, say that 10,000 yojanas [80,000 miles]
below the sun is the planet known as Rahu, which moves like one
of the stars. The presiding deity of that planet, who is the son of
Simhika, is the most abominable of all asuras, hut although he is
completely unfit to assume the position of a demigod or planetary
deity, he has achieved that position by the grace of the Supreme
Personality of Godhead. Later I shall speak further about him.
TEXT2
;;r�tii�� Qll�rn:��m �it��a_:rn ��«&�

� sp•il��«�� uil�: � a1!01.ftNT�ri�l�;\:l: ��i-
" "
v�mlll�f.llQ' II ':( II
yad adas tara{ler mar:u;lalam pratapatas tad vistarato yojanayutam

iicak$ate dva daSa-sahasram somasya trayodaSa-sahasrarh rahor yab,
parva!'ti tad-vyavadhana-krd vairanubandhab, silrya-candrarnasav
abhidhdvati.
yat-which; adab,-that; tara{leb,-of the sun; mar:u;lalam-globe;

pratapatab,-which is always distributing heat; tat-that; vistaratab,
in terms of width; yojana-a distance of eight miles; ayutam-ten thou
sand; acak$ate-they estimate; dvadaSa-sahasram-20,000 yojanas
(160,000 mil es ) ; somasya-of the moon; t rayodasa- thir ty;
sahasram-one thousand; rahob,-of the planet Rahu; yab,-which;
parva!'ti-on occasion; tat-vyavadhana-krt-who created an obstruction
to the sun and moon at the time of the distribution of nectar; vaira-anu-
bandha� - whose intentions are inimic al; surya - the sun;

candramasau-and the moon; abhidhavati-runs after them on the
full-moon night and the dark-moon day.
TRANSLATION
The sun globe, which is a source of heat, extends for 10,000 yo
janas (80,000 miles]. The moon extends for 20,000 yojanas
[160,000 miles], and Ralm extends for 30,000 yojanas (240,000
miles]. Formerly, when nectar was being distributed, Rahu tried to
create dissension between the sun and moon by interposing him
self between them. Rahu is inimical toward both the sun and the
moon, and therefore he always tries to cover the sunshine and
moonshine on the dark-moon day and full-moon night.
PURPORT
As stated herein, the sun extends for 10,000 yojanas, and the moon
extends for twice that, or 20,000 yojanas. The word dvadaSa should be
understood to mean twice as much as ten, or twenty. In the opinion of Vi
jayadhvaja, the extent of Rahu should be twice that of the moon, or
40,000 yojanas. However, to reconcile this apparent contradiction to the
text of the Bhiigavatam, Vijayadhvaja cites the following quotation con
cerning Rahu: rahu-soma-raviT)iirh tu mar.ujalii dvi-guiJ-oktitam. This
means that Rahu is twice as large as the moon, which is twice as large as
the sun. This is the conclusion of the commentator Vijayadhvaja.
TEXT 3
m?t��1w.�:snfq "ijt(qijJ ��untr st�� ij�;f ;rrq mlffii

<;' " ('
�tfijij� ��ijJ � @:: 'f{�(t1{1;rij·P:rtrT�ijJ iaijijrn;-
" • "\ ,_. • " "' "
JI1{1;J�Ttfiij� 3ll�� f.rer�ij ij��Tflfijfij cr�f;:ij �tlil: 11�11
tan niSamyobhayatrapi bhagavata rak§aiJ-aya prayuktarh sudarsanarh

nama bhiigavatarh dayitam astrarh tat tejasa durvi$aham muhu�
parivartamanam abhyavasthito muhurtam udvijamana§ cakita-hrdaya
arad eva nivartate tad uparagam iti vadanti loka�.
Text 3) The Subterranean Heavenly Planets 375
tat-that situation; niSamya-hearing; ubhayatra-around both the

sun and moon; api-indeed; bhagavata-by the Supreme Personality of
Godhead; ralcya�ya-for their protection; prayuktam-engaged;
sudarsanam-the wheel of �f?I).a; nama-named; bhagavatam-the
most confidential devotee; dayitam-the most favorite; astram
weapon; tat-that; tejasa-by its effulgence; durvi$aham-unbearable
heat; muhu�-repeatedly; parivartamanam-moving around the sun
and moon; abhyavasthita�-situated; muhurtam-for a muhurta
(forty-eight minutes); udvijamana�-whose mind was full of anxieties;
cakita-frightened; hrdaya�-the core of whose heart; arat-to a dis
tant place; eva-certainly; nivartate-f!ees; tat-that situation;
uparagam-an eclipse; iti-thus; vadanti-they say; loka�-the
people.
TRANSLATION
After hearing from the sun and moon demigods about Riihu's
attack, the Supreme Personality of Godhead, Vi��u, engages His
disc, known as the Sudarsana cakra, to protect them. The Sudar
sana cakra is the Lord's most beloved devotee and is favored by the
Lord. The intense heat of its effulgence, meant for killing non
Vai��avas, is unbearable to Rahu, and he therefore flees in fear of
it. During the time Rahu disturbs the sun or moon, there occurs
what people commonly know as an eclipse.
PURPORT
The Supreme Personality of Godhead, Vif?I).U, is always the protector of
His devotees, who are also known as demigods. The controlling demigods
are most obedient to Lord Vi�?I).U, although they also want material sense
enjoyment, and that is why they are called demigods, or almost godly. Al
though Rahu attempts to attack both the sun and the moon, they are pro
tected by Lord Vif?J).U. Being very afraid of Lord Vif?r:tu's cakra, Rahu
cannot stay in front of the sun or moon for more than a muhurta (forty
eight minutes). The phenomenon that occurs when Rahu blocks the light
of the sun or moon is called an eclipse. The attempt of the scientists of
this earth to go to the moon is as demoniac as Rahu's attack. Of course.
their attempts will be failures because no one can enter the moon or sun
so easily. Like the attack of Rahu, such attempts will certainly be

failures.
TEXT4
ijijls�tR{l:a:qHIJfNm�-HTIJfT \l� m;r.:qN �9 II � II
tato 'dhastiit siddha-ctirar:w-vidyadhartiT}iim sadantini ttivan miitra

eva.
tatab,-the planet Rahu; adhasttit-below; siddha-carar:w-of the

planets known as Siddhaloka and CaraQaloka; vidyadhartintim--and the
planets of the Vidyadharas; sadantini-the residential places; ttivat
miitra-only that much distance (eighty thousand miles) ; eva-indeed.
TRANSLATION
Below Rahu by 10,000 yojanas [80,000 miles] are the planets
known as Siddhaloka, Cir�aloka and Vidyadhara-loka.
PURPORT
It is said that the residents of Siddhaloka, being naturally endowed
with the powers of yogis, can go from one planet to another by their
natural mystic powers without using airplanes or similar machines.
TEXTS
ijijfS\:I�Q��: firol�triJft;ti fef�lU��qt:Qftaj ��[1�: Sf�Rr

��;:lNi �q� II � II
tato 'dhastad ya�a-ra�ab,-piStica-preta-bhuta-gaT}iintim vihtirajiram

antari�am yavad vtiyub. pravtiti ytivan meghti upalabhyante.
tatab. adhasttit-beneath the planets occupied by the Siddhas, Caral)as

and Vidyadharas; ya�a-ra�ab,-piStica-preta-bhuta-gaT]iintim-of Yak
!?as, Rak!?asas, Pisacas, ghosts and so on; vihti ra-ajiram- the place of
sense gratification; antari�am-in the sky or outer space; yavat-as far
Text 7] The Subterranean Heavenly Planets 377
as; vayu�-the wind; pravati-blows; yavat-as far as; megha�-the

clouds; upalabhyante-are seen.
TRANSLATION
Beneath Vidyadhara-loka, CiirllJ.laloka and Siddhaloka, in the
sky called antarik�a, are the places of enjoyment for the Yak�as,
Riik�asas, Pisacas, ghosts and so on. Antarik�a extends as far as the
wind blows and the clouds float in the sky. Above this there is no
more air.
TEXT6
mns\i4�t�0a-l.itijf�� ;:t 'lf�'T ��Hlm�� quoon

'l��smt �f«1 fflRt II � II
..
tato 'dhastiic chata-yojanantara iyam prthivi yavad dharhsa-bluisa

syena-supa17Jiidaya� patattri-pravara utpatantiti.
tata� adhastat-beneath that; sata-yojana-of one hundred yojanas;

antare-by an interval; iyam-this; prthivi-planet earth; yavat-as
high as; harhsa-swans; bluisa-vultures; syena-eagles; suparr:w
adaya�-and other birds; patattri-pravara�-the chief among birds;
utpatanti-can fly; iti-thus.
TRANSLATION
Below the abodes of the Yak�as and Riik�asas by a distance of 100
yojanas [800 miles] is the planet earth. Its upper limits extend as
high as swans, hawks, eagles and similar large birds can fly.
��
d�ld�
upavan:titarh bhumer yathii-sannivesiivasthiinam avaner apy adhastiit

sapta bhu-vivarii ekaikaSo yojaniiyutiintare1Jijyiima-vistiirer:wpakjptii
atalarh vitalarh sutalarh tali.italarh mahiitalarh rasiitalarh piitiilam iti.
upavar�itam-stated previously; bhume�-of the planet earth;

yathii-sannivesa-avasthiinam-according to the arrangement of the dif
ferent places; avane�-the earth; api-certainly; adhastiit-beneath;
sapta-seven; bhu-vivarii�-other planets; eka-eka§a�-in succession,
up to the outer limit of the universe; yojana-ayuta-antare�-with an
interval of ten thousand yojanas (eighty thousand miles); iiyiima
vistiire�-by width and length; upakjptii�-situated; atalam-named
Atala; vita lam-Vi tala; sut ala m-Sutala; taliit alam -Tala tala;
maluitalam-Mahatala; rasiitalam-Rasatala; piitiilam-Patala; iti
thus.
TRANSLATION
My dear King, beneath this earth are seven other planets, known
as Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. I
have already explained the situation of the planetary systems of
earth. The width and length of the seven lower planetary systems
are calculated to be exactly the same as those of earth.
TEXTS
�� N�� Q(��Tllmil�t�\{R£f€r�ijfll:

t!ij��Ff11fi�Nm�, ��1\l��ctit�� FR�'SQ!fa:mw�
��q�� q�� Rr�TliT ��
Tfl�ijfrij
" ,...
II � II
ete$U hi bila-svarge$U svargiid apy adhika-kiima-bhogaiSvaryiinanda

bhuti-vibhutibhi� susamrddha-bhavanodyaniikru)a-vihiire$u daitya
diinava-kiidraveyii nitya-pramuditiinurakta-kalatriipatya-bandhu
suhrd-anucarii grha-pataya iSvariid apy apratihata-kiimii miiya-vinodii
nivasanti.
ete$u-in these; hi-certainly; bila-svarge$u-known as the heavenly

subterranean worlds; svargat-than the heavenly planets; api-even;
adhika-a greater quantity; kama-bhoga-enjoyment of sense gratifica
tion; aiSvarya-ananda-bliss due to opulence; bhuti-inBuence;
vibhutibhi�-by those things and wealth; su-samrddha-improved;
bhavana-houses; udyana-gardens; akrU;la-vihare$u-in places for
different types of sense gratification; daitya-the demons; danava
ghosts; kadraveya�-snakes; nitya-who are always; pramudita
overjoyed; anurakta-because of attachment; kalatra-to wife;
apatya-children; bandhu-family relations; suhrt-friends;
anucara�-followers; grha-pataya�-the heads of the households;
iSvarat-than those more capable, like the demigods; api-even;
apratihata-kama�-whose fulfillment of lusty desires is unimpeded;
maya-illusory; vinoda�-who feel happiness; nivasanti-live.
TRANSLATION
In these seven planetary systems, which are also known as the
subterranean heavens [bila-svarga], there are very beautiful
houses, gardens and places of sense enjoyment, which are even
more opulent than those in the higher planets because the demons
have a very high standard of sensual pleasure, wealth and in
fluence. Most of the residents of these planets, who are known as
Daityas, Diinavas and Nagas, live as householders. Their wives,
children, friends and society are all fully engaged in illusory, ma
terial happiness. The sense enjoyment of the demigods is some
times disturbed, but the residents of these planets enjoy life with
out disturbances. Thus they are understood to be very attached to
illusory happiness.
PURPORT
According to the statements of Prahlada Maharaja, material enjoyment
is maya-sukha, illusory enjoyment. A Vai�I)ava is full of anxieties for
the deliverance of all living entities from such false enjoyment. Prahlada
Maharaja says, maya-sukhaya bharam udvahato vimud,han: these fools
(vimud,has) are engaged in material happiness, which is surely tempo
rary. Whether in the heavenly planets, the lower planets or the earthly
planets, people are engrossed in temporary, material happiness, forget

ting that in due course of time they have to change their bodies according
to the material laws and suffer the repetition of birth, death, old age and
disease. Not caring what will happen in the next birth, gross materialists
are simply busy enjoying during the present short span of life. A
Vai�I,lava is always anxious to give all such bewildered materialists the
real happiness of spiritual bliss.
ye$u maharaja mayena mayavina vinirmita/:t puro nanii-mar)i-pravara

praveka-viracita-vicitra-bhavana-prakiira-gopura-sabha-caitya
catvarayataruidibhir nagasura-mithuna-paravata-suka-sarikiikirT)U
krtrima-bhumibhir vivaresvara-grhottamai/:t samalankrtas cakasati.
ye$u-in those lower planetary systems; maha-raja-0 my dear

King; mayena -by the demon named Maya; maya-vinii-possessing ad
vanced knowledge in the construction of material comforts; vinir
mita/:t-constructed; pura/:t-citi es; niinii-mar)i-pravara-of valuable
gems; praveka-with excellent; viracita-constructed; vicitra-won
derful; bhavana-houses; prakiira-walls; gopura-gates; sabha
legislative meeting rooms; caitya-temples; catvara-schools; ayatana
adibhi/:t-with hotels or recreation halls and so on; naga-of living en
tities with snakelike bodies; asura-of demons, or godless persons;
mithuna-by couples; paravata-pigeons; suka-parrots; sarikii
mynas; akirT)U-Crowded; krtrima-artificial; bhumibhi/:t-possessing
areas; vivara-iSvara-of the leaders of the planets; grha-uttamai/:t
with first-class houses; samalankrta/:t-decorated; cakiisati-shine mag
nificently.
TRANSLATION
My dear King, in the imitation heavens known as bila-svarga
there is a great demon named Maya Diinava, who is an expert artist
and architect. He has constructed many brilliantly decorated cities.
There are many wonderful houses, walls, gates, assembly houses,
temples, yards and temple compounds, as well as many hotels serv
ing as residential quarters for foreigners. The houses for the
leaders of these planets are constructed with the most valuable
jewels, and they are always crowded with living entities known as
Nagas and Asuras, as well as many pigeons, parrots and similar
birds. All in all, these imitation heavenly cities are most beautifully
situated and attractively decorated.
TEXT 10
�?:ft;uf;r :q'Jfu�t ��ro.n�: ��ttf�ij�

;r.:r�Rdwrnd.q;tf ��•ilf �: �wt��
'&l��+i+t�'&l��\�t *1'1�e1��fit€1�1<41��il€fl®l(
�� mt�1q'3tfK��!I ¢�1;u;rtlt�M&IO�+i�FN
�<fr��:iq<+t<il�f�ftflR1Tfwt II� II o
udyanani catitariirh mana-indriyanandibhib, kusuma-phala-stabaka

subhaga-kisalayavanata-rucira-vitapa-vi!apinarh latMtgalirigitanarh
srfbhib, samithuna-vividha-viharigama-jalo.Sayanam amala-jala
piln:uiniirh jlta.$akulollarighana-/cyubhita-nfra-nfraja-kumuda-kuva
laya-kahlara-nilotpala-lohita-satapatriidi-vane$U krta-niketananam
eka-viharakula-madhura-vividha-svanadibhir indriyotsavair amara
loka-sriyam atiSayitani.
udyiiniini-the gardens and parks; ca-also; atitariim-great!y;

mana b,-to the mind; indriya -and to the senses; iinandibhib, -which
cause pleasure; kusuma-by flowers; phala-of fruits; stabaka
bunches; subhaga-very beautiful; kisalaya -new twigs; avanata
bent low; rucira-attractive; v#apa-possessing branches; vitapinam-
of trees; lata-ariga-alingitanam-which are embraced by the limbs of

creepers; sribhi�-by the beauty; sa-mithuna-in pairs; vividha
varieties; viharigama-frequented by birds; jala-asayanam-of reser
voirs of water; amala-jala-pur�nam-fuil of clear and transparent
water; jha$a-kula-ullarighana-by the jumping of different fish;
�ubhita-agitated; nira-in the water; niraja-of lotus flowers;
kumuda-lilies; kuvalaya-flowers named kuvalaya; kahlara
kahliira flowers; nila-utpala-blue lotus flowers; lohita-red; sata
patra-adi-lotus flowers with a hundred petals and so on; vane$u-in
forests; krta-niketananam-of birds that have made their nests; eka
vihara-akula-fuil of uninterrupted enjoyment; madhura-very sweet;
vividha-varieties; svana-adibhi�-by vibrations; indriya-utsavai�
invoking sense enjoyment; amara-loka-sriyam-the beauty of the resi
dential places of the demigods; atiSayitani-surpassing.
TRANSLATION
The parks and gardens in the artificial heavens surpass in beauty
those of the upper heavenly planets. The trees in those gardens,
embraced by creepers, bend with a heavy burden of twigs with
fruits and flowers, and therefore they appear extraordinarily
beautiful. That beauty could attract anyone and make his mind
fully blossom in the pleasure of sense gratification. There are
many lakes and reservoirs with clear, transparent water, agitated
by jumping fish and decorated with many flowers such as lilies,
kuvalayas, kahliiras and blue and red lotuses. Pairs of cakraviikas
and many other water birds nest in the lakes and always enjoy in a
happy mood, making sweet, pleasing vibrations that are very
satisfying and conducive to enjoyment of the senses.
TEXT 11
� �� ;:r �il¥t�hJ'IIRnn �� II� �II

yatra ha vava na bhayam aho-ratradibhi� kiila-vibhiigair upala�yate.
yatra-where; ha moo-certainly; na-not; bhayam-fearfulness;

aha�-ratra-adibhi�-because of days and nights; kala-vibhiigai�-the
divisions of time; upala�yate-is experienced.
TRANSLATION
Since there is no sunshine in those subterranean planets, time is
not divided into days and nights, and consequently fear produced
by time does not exist.
TEXT 12
t{;rft fi�lftSI'f:t(f��: � �: � IIZ�II

yatra hi mahahi-pravara-siro-marJaya/:1- sarvam tama/:1- prabadhante.
yatra - where; hi-indeed; maha-ahi-of great serpents; pravara

of the best; sira/:t-marJaya/:1--the gems on the hoods; sarvam-all;
tama/:1--darkness; prabadhante-drive away.
TRANSLATION
Many great serpents reside there with gems on their hoods, and
the effulgence of these gems dissipates the darkness in all
directions.
TEXT 13
� tl� fa.otli'fN(e(etI'1�t'1t
;:r qr tt'1li$N �� t
ti�Tqffi5�Nt�� Mw:��f\�fi��fu �semt�
�� IIZ�II
na vii ete$u vasatiiril divyaU$adhi-rasa-rasiiyaniinna-piina-sniiniidibhir
adhayo vyadhayo vali-palita-jariidaya§ ca deha-vaivarl)ya
daurgandhya-sveda-klama-gliinir iti vayo 'vasthiiS ca bhavanti.
na-not; oo-either; ete$u -in these planets; vasatiim-of those

residing; divya -wonderful; aU$adhi-of herbs; rasa-the juices;
ras iiyana -and elixirs; anna -by eating; piina-drinking; sniina
adibhi /:1- - by bathing in and so on; adhaya/:1--mental troubles;
vyadhaya/:1--diseases; vali'-wrinkles; palita -grey hair; jara -o ld
age; iidaya/:1--and so on; ca-and; deha-vaivarl)ya-the fading of
bodily luster; daurgandhya-bad odor; sveda-perspiration; klama-
fatigue; glanib,-lack of energy; i ti-thus; vayab, avasthab, -miserable

conditions due to increasing age; ca-and; bhavanti-are.
TRANSLATION
Since the residents of these planets drink and bathe in juices and
elixirs made from wonderful herbs, they are freed from all
anxieties and physical diseases. They have no experience of grey
hair, wrinkles or invalidity, their bodily lusters do not fade, their
perspiration does not cause a bad smell, and they are not troubled
by fatigue or by lack of energy or enthusiasm due to old age.
TEXT 14
;{ � ijqf �Tot� � i�� ;{I �mij�ifil

��z�n
na hi te$iirh kalyal)iiniim prabhavati kutl1Scana mrtyur vinii bhagavat
tejasl1S cakrapadesat.
na hi-not;
te$iim-of them; kalyiil)iiniim-who are by nature
auspicious;
prabhavati able to influence; kutaScana-from anywhere;
-
mrtyub,-death; vinii-except; bhagavat-tejasab,-of the energy of the

Supreme Personality of Godhead; cakra apadesiit -from that weapon
-
named the Sudarsana cakra.
TRANSLATION
They live very auspiciously and do not fear death from anything
but death's established time, which is the effulgence of the Sudar
sana cakra of the Supreme Personality of Godhead.
PURPORT
This is the defect of material existence. Everything in the subterra
nean heavens is very nicely arranged. There are well situated residential
quarters, there is a pleasing atmosphere, and there are no bodily incon
veniences or mental anxieties, but nevertheless those who live there have
to take another birth according to karma. Persons whose minds are dull
cannot understand this defect of a materialistic civilization aiming at ma

terial comforts. One may make his living conditions very pleasing for the
senses, but despite all favorable conditions, one must in due course of
time meet death. The members of a demoniac civilization endeavor to
make their living conditions very comfortable, but they cannot check
death. The influence of the Sudarsana cakra will not allow their so-called
material happiness to endure.
TEXT 15
�� m4�� :
t«�fr(J :q II � �II
yasmin prav�te 'sura-vadhuniirh praya/:t purhsavaniin i bhayiid eva
sravanti patanti ca.
yasmin - where; prav�te-when entered; asura-vadhuniim-of the

wives of those demons; pray a/:t-almost always; purhsavaniini - fetuses;
bhayat-because of fear; eva-certainly; sravanti-slip out; patanti
fall down; ca-and.
TRANSLATION
When the Sudarsana disc enters those provinces, the pregnant
wives of the demons all have miscarriages due to fear of its
effulgence.
TEXT 16
31� ��s� if(?)t ReJij'ffl �WI � en �

�: qoOTtffir��T! �T�YI�tflf ¥WUNY!l �� \11;-q
� �(�ij(:.(�! (:.(lltiJfl ��;:ij ��: ihffll� : ��G �
�� fil� m� �'i �WI tr��ir-f m�� ft{(?)l�n
iifelihY�t��<��it��"l: ��t fih5 ��f;q
�r�� 'tlost �s&fll�<��tr•�•\lfil(?)'fl�'YI"
r��: � "��
athiitale maya-putro 'suro balo nivasati yena ha va iha sr�!li/:t �a�J-

IJ-aVatir rniiya/:t kiiScanadyapi rniiyavino dhiirayanti yasya ca
jrmbharnii�J-asya mukhatas traya/:t stri-ga�J-li udapadyanta svairi�J-ya/:t
kaminya/:t puritScalya iti ya vai bilayanam prav�!arh pur�am rasena
hii!akakhyena sadhayitva sva-vilasavalokananuraga-smita
samlapopaguhanadibhi/:t svairam kila ramayanti yasminn upayukte
pur�a i.Svaro 'ham siddho 'ham ity ayuta-maha-gaja-balam atrniinam
abhimanyarniina/:t katthate madandha iva.
atha-now; atale-on the planet named Atala; maya-putra/:t

asura/:t-the demon son of Maya; bala/:t-Bala; nivasati-resides;
yena-by whom; ha vii-indeed; iha-in this; sma/:t-propagated; �a!
IJ-aVati/:t-ninety-six; maya/:t-varieties of illusion; kakana-some ;
adya api-even today; rniiya-vina/:t-those who know the art of magical
feats (like manufacturing gold); dharayanti-utilize; yasya-of whom;
ca-also; Jrmbhamli�J-asya-while yawning; mukhata/:t-from the
mouth; traya/:t-three; stri- ga�J- li/:t-varieties of women; udapa
dyanta-were generated; svairi�J-ya/:t-svairi�J-i (one who only marries in
her same class); kaminya/:t-kami�J-i (one who, being lusty, marries men
from any group); puritScalya/:t-puritScali (one who wants to go from one
husband to another); iti-thus; ya/:t-who; vai-certainly; bila
ayanam-the subterranean planets; prav�!am-entering; pur�am-a
male; rasena-by a juice; hii.taka-akhyena-made from an intoxicating
herb known as hii!aka; sadhayitva-making sexually fit; sva-vilasa
for their personal sense gratification; avalokana-by glances;
anuraga-lustful; smita-by smiling; samlapa-by talking;
upaguhana-adibhib,-and by embracing; svairam-according to their
own desire; kila-indeed; ramayanti-enjoy sex pleasure; yasmin
which; upayukte-when used; pur�a/:t-a man; i.Svara/:t aham-1 am
the most powerful person; siddha/:t aham-1 am the greatest and most
elevated person; iti-thus; ayuta-ten thousand; mahii -gaja-of big
elephants; b a l a m- t h e s t r e n g t h ; at man a m- h i m s e l f ;
a bhimanyarniina/:t-being full of pride; katthate-they say; mada
andha/:t-blinded by false prestige; iva-like.
TRANSLATION
My dear King, now I shall describe to you the lower planetary
systems, one by one, beginning from Atala. In Atala there is a
demon, the son of Maya Danava named Bala, who created ninety
six kinds of mystic power. Some so-called yogis and sv8mis take
advantage of this mystic power to cheat people even today. Simply
by yawning, the demon Bala created three kinds of women, known
as svairi1_1i, klimi1_1i and pumscali. The svairi1_1is like to marry men
from their own group, the klimil_lis marry men from any group,
and the pumscalis change husbands one after another. If a man en
ters the planet of Atala, these women immediately capture him and
induce him to drink an intoxicating beverage made with a drug
known as hii!aka (cannabis indica). This intoxicant endows the
man with great sexual prowess, of which the women take advan
tage for enjoyment. A woman will enchant him with attractive
glances, intimate words, smiles of love and then embraces. In this
way she induces him to enjoy sex with her to her full satisfaction.
Because of his increased sexual power, the man thinks himself
stronger than ten thousand elephants and considers himself most
perfect. Indeed, illusioned and intoxicated by false pride, he
thinks himself God, ignoring impending death.
TEXT 17
Q"�it�rn:� &U lltt� &R;��: �q"(��uwn

��l4i)i011� � �� fl{�� 3TT� tr�:
�� f@lqU &R;�T ;n1l ��P•ilciltrtJT
f:q�t(fft� �\;�let �ijl f1lirRT ('11?13��
""' " ,..... " "" .
�oi �01'il��t��! �'fl: B"& ��Tf+NRtrf;:a
tato 'dhastiid vitale haro bhagavan hatakesvara/:L sva-piir$ada-bhuta

ga�J(lvrta/:L prajapati-sargopabpnha�J(lya bhavo bhavanya saha mithuni
bhata aste yata/:L pravrtta sarit-pravara hataki nama bhavayor virye�
yatra citrabhanur matariSvana samidhyamana ojasa pibati tan
ni$thyatam hatakakhyam suva�m bhfl$ar:umasurendravarodhe$u
purU$ii/:L saha purU$ibhir dharayanti.
tata/:L-the planet Atala; adhastat-beneath; vitale-on the planet;

hara/:L-Lord Siva; bhagavan-the most powerful personality; hata-
kesvara!t-the master of gold; sva-par$ada-by his own associates;

bhuta-gary,a-who are ghostly living beings; avrta!t-surrounded; pra
japati-sarga-of the creation of Lord Brahma; upabrmhary,Uya-to in
crease the population; bhava!t-Lord Siva; bhavanya saha-with his
wife, Bhavani; mithuni-bhuta!t-being united in sex; aste-remains;
yata!t-from that planet (Vitala); pravrtta-being emanated; sarit-pra
vara-the great river; ha!aki-Ha�aki;
nama-named; bhavayo!t
viryery,a-due to the semina and ovum of Lord Siva and Bhavani;
yatra-where; citra-bhanu!t-the fire-god; matariSvana-by the wind;
samidhyamana!t-being brightly inflamed; ojasa-with great strength;
pibati-drinks; tat-that; ni$!hyutam-spit out with a hissing sound;
hataka-akhyam-named Ha�aka; suvarry,am-gold; bhil$ary,ena-by
different types of ornaments; asura-indra-of the great asuras;
avarodhe$u-in the homes; puru$alt-the males; saha-with;
purU$ibhi!t-their wives and women; dharayanti-wear.
TRANSLATION
The next planet below Atala is Vitala, wherein Lord Siva, who is
known as the master of gold mines, lives with his yersonal associ
ates, the ghosts and similar living entities. Lord Siva, as the pro
genitor, engages in sex with Bhavani, the progenitress, to produce
living entities, and from the mixture of their vital fluid the river
named Hataki is generated. When fire, being made to blaze by the
wind, drinks of this river and then sizzles and spits it out, it pro
duces gold called Ha�ka. The demons who live on that planet with
their wives decorate themselves with various ornaments made
from that gold, and thus they live there very happily.
PURPORT
It appears that when Bhava and Bhavanl, Lord Siva and his wife, unite
sexually, the emulsification of their secretions creates a chemical which
when heated by fire can produce gold. It is said that the alchemists of the
medieval age tried to prepare gold from base metal, and Srlla Sanatana
Gosvaml also states that when bell metal is treated with mercury, it can
produce gold. Sr!la Sanatana Gosvami mentions this in regard to the
initiation of low-class men to turn them into brahma1JQS. Sanatana

Gosvaml said:
yatha kancanatarit yati

karitsyarit rasa-vidhanata/:t
tatha di�a-vidhanena
dvijatvarit jayate nrr:uim
"As one can transform karitsa, or bell metal, into gold by treating it with
mercury, one can also turn a lowborn man into a brahmar:w by initiating
him properly into Vai;;l)ava activities." The International Society for
Krishna Consciousness is trying to turn mlecchas and yavanas into real
brahmarJ-as by properly initiating them and stopping them from engag
ing in meat-eating, intoxication, illicit sex and gambling. One who stops
these four principles of sinful activity and chants the Hare J(r;;I)a maha
mantra can certainly become a pure brahmar:w through the process of
bona fide initiation, as suggested by Srila Saniitana Gosvami.
Apart from this, if one takes a hint from this verse and learns how to
mix mercury with bell metal by properly heating and melting them, one
can get gold very cheaply. The alchemists of the medieval age tried to
manufacture gold, but they were unsuccessful, perhaps because they did
not follow the right instructions.
TEXT 18
tato 'dhastat sutale udara-srava/:t purJ-ya-sloko virocanatmajo balir

bhagavata mahendrasya priyarit cikir$amli7J-enaditer labdha-kayo
bhutva vatu-vamana-ruper:w para�ipta-loka-trayo bhagavad
anukampayaiva puna/:t pravesita indradi$v avidyamanaya
susamrddhayii sriyabhijU$!a/:L sva-dharmel)iiradhayarhs tam eva

bhagavantam iiriidhaniyam apagata-siidhvasa iiste 'dhuniipi.
tata/:1, adhastiit-beneath the planet known as Vitala; sutale-on the

planet known as Sutala; udiira-sravii/:1,-very greatly celebrated; pur:tya
sloka/:1,-very pious and advanced in spiritual consciousness; virocana
iitmaja/:1,-the son of Virocana; bali/:1,-Bali Maharaja; bhagavatii-by
the Supreme Personality of Godhead; mahii-indrasya-of the King of
heaven, lndra; priyam-the welfare; cikir$amii�na-desiring to per
form; iidite/:1,-from Aditi; labdha-kiiya/:1,-having obtained His body;
bh utvii-appearing; vatu-brahmaciiri; viimana-riipe r:ta-in the form
of a dwarf; pariilcyipta-wrested away; loka-traya/:1,-the three worlds;
bhagavat-anukampaya-by the causeless mercy of the Supreme Per
sonality of Godhead; eva-certainly; puna/:1,-again; pravesita/:1,-caused
to enter; indra-iidi$u-even among the demigods like the King of
heaven; avidyamanaya-not existing; susamrddhaya-much enriched
by such exalted opulence; sriya-by good fortune; abhi]U$!a/:L-being
blessed; sva-dharmer:ta-by discharging devotional service;
iiriidhayan-worshiping; tam-Him; eva-certainly; bhagavantam
the Supreme Personality of Godhead; iiriidhaniyam-who is most
worshipable; apagata-siidhvasa/:1,-without fear; iiste-remains;
adhunii api-even today.
TRANSLATION
Below the planet Vitala is another planet, known as Sutala,
where the great son of Maharaja Virocana, Bali Maharaja, who is
celebrated as the most pious king, resides even now. For the
welfare of lndra, the King of heaven, Lord Vi!?�U appeared in the
form of a dwarf brahmacari as the son of Aditi and tricked Bali
Maharaja by begging for only three paces of land but taking all the
three worlds. Being very pleased with Bali Maharaja for giving all
his possessions, the Lord returned his kingdom and made him
richer than the opulent King lndra. Even now, Bali Maharaja
engages in devotional service by worshiping the Supreme Per
sonality of Godhead in the planet of Sutala.
PURPORT
The Supreme Personality of Godhead is described as Uttamasloka,
"He who is worshiped by the best of selected Sanskrit verses," and His
devotees such as Bali Maharaja are also worshiped by pur:tya-Sloka,
verses that increase one's piety. Bali Maharaja offered everything to the
Lord-his wealth, his kingdom and even his own body (sarvatma
nivedane bali(!,). The Lord appeared before Bali Maharaja as a brahmar:ta
beggar, and Bali Maharaja gave Him everything he had. However, Bali
Maharaja did not become poor; by donating all his possessions to the
Supreme Personality of Godhead, he became a successful devotee and got
everything back again with the blessings of the Lord. Similarly, those
who give contributions to expand the activities of the l<_r�l)a conscious
ness movement and to accomplish its objectives will never be losers; they
will get their wealth back with the blessings of Lord Kr�Qa. On the other
side, those who collect contributions on behalf of the International
Society for Krishna Consciousness should be very careful not to use even
a farthing of the collection for any purpose other than the transcendental
loving service of the Lord.
TEXT 19
;{tu:ft�� iN�tr�'W!tq�tn;ti �lr
� �'Wi{FJ �n�� ijlf rn;r �� 1Wn � .
wrr�fuij�ffi �srffi�ij� ��m�
" " .Ito �
m��l{_ II� �II
no evaitat sa�atkaro bhumi-danasya yat tad bhagavaty a.Se�a-jiva
nikayanarh jiva-bhutatma-bhute paramatmani vasudeve tirthatame
patra upapanne paraya sraddhaya paramadara-samahita-manasa
sampratipaditasya sa�ad apavarga-dvarasya yad bila-nilayaiSvaryam.
no-not; eva-indeed; etat-this; sa�atkaraf,-the direct result;

bhumi-danasya-of contribution of land; yat-which; tat - t hat;
b hagavati-unto the Supreme Personality of Godhead; a.Se$a-jiva

nikayanam-of unlimited numbers of living entities; jiva-bhuta-atma-
bhute-who is the life and the Supersoul; parama-atmani-the supreme

regulator; vasudeve-Lord Vasudeva (Kr�Qa); tirtha-tame-who is the
best of all places of pilgrimage; ptitre-the most worthy recipient;
upapanne-having approached; paraya-by the topmost; sraddhayii
faith; parama-adara-with great respect; samahita-manasa-with an
attentive mind; sampratipaditasya-which was given; sii�iit-directly;
apavarga-dvarasya-the gate of liberation; yat-which; bila-nilaya
of bila-svarga, the imitation heavenly planets; aisvaryam-the
opulence.
TRANSLAT(ON
My dear King, Bali Maharaja donated all his possessions to the
Supreme Personality of Godhead, Vamanadeva, hut one should
certainly not conclude that he achieved his great worldly opulence
in hila-svarga as a result of his charitable disposition. The Supreme
Personality of Godhead, who is the source of life for all living en
tities, lives within everyone as the friendly Supersoul, and under
His direction a living entity enjoys or suffers in the material world.
Greatly appreciating the transcendental qualities of the Lord, Bali
Maharaja offered everything at His lotus feet. His purpose,
however, was not to gain anything material, hut to become a pure
devotee. For a pure devotee, the door of liberation is automatically
opened. One should not think that Bali Maharaja was given so
much material opulence merely because of his charity. When one
becomes a pure devotee in love, he may also be blessed with a good
material position by the will of the Supreme Lord. However, one
should not mistakenly think that the material opulence of a devo
tee is the result of his devotional service. The real result of devo
tional service is the awakening of pure love for the Supreme
Personality of Godhead, which continues under all circumstances.
TEXT 20
� � qFf ��sr�z;r;nf� f.:mr: �?IT�Tf�� q:

��· R�l;frftr � �q �� ij�S;:tf�q��
II� oil
yasya ha vava lcyuta-patana-praskhalaniid�u viva.Sa(t sakrn

niimiibhigr1Jan purU$a!t karma-bandhanam afijasa vidhunoti yasya
haiva pratibadhanam mumu/cyavo 'nyathaivopalabhante.
yasya-of whom; ha vava-indeed; /cyuta-when m hunger;

patana-falli n g down; praskhalana-ad�u-stumbling and so on;
viva.Sa(t-being helpless; sak rt-once; nama abhigriJ(ln-chanting the
holy name of the Lord; purU$a!t-a person; karma-bandhanam-the
bondage of fruitive activity; afijasa-completely; vidhunoti-washes
away; yasya-of which; ha-certainly; eva-in this way; pra
ti badhanam-the repulsion; mumulcyava(t-persons desiring liberation;
anyatha -otherwise; eva-certainly; upalabhante-are trying to
realize.
TRANSLATION
If one who is embarrassed by hunger or who falls down or stum
bles chants the holy name of the Lord even once, willingly or un
willingly, he is immediately freed from the reactions of his past
deeds. Karmis entangled in material activities face many
difficulties in the practice of mystic yoga and other endeavors to
achieve that same freedom.
PURPORT
It is not a fact that one has to offer his material possessions to the
Supreme Personality of Godhead and be liberated before he can engage
in devotional service. A devotee automatically attains liberation without
separate endeavors. Bali Maharaja did not get back all his material
possessions merely because of his charity to the Lord. One who becomes a
devotee, free from material desires and motives, regards all oppor
tunities, both material and spiritual, as benedictions from the Lord, and
in this way his service to the Lord is never hampered. Bhukti, material
enjoyment, and mukti, liberation, are only by-products of devotional ser
vice. A devotee need not work separately to attain mukti. Srila
Bilvamangala Thakura said, mukti(t svayam mukulitafijali!t sevate
'smiin: a pure devotee of the Lord does not have to endeavor separately
for mukti, because mukti is always ready to serve him.
In this regard, Caitanya-caritamrta (Antya 3.177-188) describes

Haridasa Thakura's confirmation of the effect of chanting the holy name
of the Lord.
keha bale- 'nama haite haya papa-k§aya'
keha bale- 'nama haite jivera mok§a haya'
Some say that by chanting the holy name of the Lord one is freed from all
the reactions of sinful life, and others say that by chanting the holy name
of the Lord one attains liberation from material bondage.
haridasa kahena, - "namera ei dui phala naya

niimera phale kr�r:u:t-pade prema upajaya
Haridasa Thakura, however, said that the desired result of chanting the
holy name of the Lord is not that one is liberated from material bondage
or freed from the reactions of sinful life. The actual result of chanting
the holy name of the Lord is that one awakens his dormant Kr�l).a con
sciousness, his loving service to the Lord.
iin�arigika phala namera- 'mukti', 'piipa-niiSa'

tahiira dmanta yaiche suryera prakasa
Haridasa Thakura said that liberation and freedom from the reactions of
sinful activities are only by-products of chanting the holy name of the
Lord. If one chants the holy name of the Lord purely, he attains the plat
form of loving service to the Supreme Personality of Godhead. In this
regard Haridasa Thakura gave an example comparing the power of the
holy name to sunshine.
ei slokera artha kara palJ4,itera gar:ta"

sa be kahe, - 'tumi kaha artha-vivarar:u:t'
He placed a verse before all the learned scholars present, but the learned
scholars asked him to state the purport of the verse.
haridasa kahena,- ''yaiche suryera udaya

udaya nii haite iirambhe tamera haya k§aya
Haridasa Thakura said that as the sun begins to rise, it dissipates the
darkness of night, even before the sunshine is visible.
caura-preta-rak$asadira bhaya haya nasa

udaya haile dharma-karma-adi parakasa
Before the sunrise even takes place, the light of dawn destroys the fear of
the dangers of the night, such as disturbances by thieves, ghosts and
Rak�asas, and when the sunshine actually appears, one engages in his
duties.
aiche namodayarambhe papa-adira k$aya

udaya kaile km:UL-pade haya prerrwdaya
Similarly, even before one's chanting of the holy name is pure, one is
freed from all sinful reactions, and when he chants purely he becomes a
lover of Kr�I).a.
'mukti' tuccha-phala haya namabhiisa haite

ye mukti bhakta nii laya, se kr�T.UL cahe dite"
A devotee never accepts mukti, even if Kr�Qa offers it. Mukti, freedom
from all sinful reactions, is obtained even by namabhasa, or a glimpse of
the light of the holy name before its full light is perfectly visible.
The niimabhasa stage is between that of niima-aparadha, or chanting
of the holy name with offenses, and pure chanting. There are three
stages in chanting the holy name of the Lord. In the first stage, one com
mits ten kinds of offenses while chanting. In the next stage, namabhiisa,
the offenses have almost stopped, and one is coming to the platform of
pure chanting. In the third stage, when one chants the Hare Kr�I).a
mantra without offenses, his dormant love for K:r�I).a immediately
awakens. This is the perfection.
TEXT 21
tad bhaktaniim atmavatam sarve�am atmany atmada atmatayaiva.

tat-that; bhaktiinam-of great devotees; iitma-vatiim-of self

realized persons like Sanaka and Sanatana; sarve�iim-of all; iitmani
to the Supreme Personality of Godhead, who is the soul; iitma-de-who
gives Himself without hesitation; iitma taya-who is the Supreme Soul,
Paramatma; eva-indeed.
TRANSLATION
The Supreme Personality of Godhead, who is situated in every
one's heart as the Supersoul, sells Himself to His devotees such as
Niirada Muni. In other words, the Lord gives pure love to such
devotees and gives Himself to those who love Him purely. Great,
self-realized mystic yogis such as the four Kumiiras also derive
great transcendental bliss from realizing the Supersoul within
themselves.
PURPORT
The Lord became Bali Maharaja's doorkeeper not because of his giving
everything to the Lord, but because of his exalted position as a lover of
the Lord.
TEXT 22
na vai bhagavan nunam am�yanujagraha yad uta punar iitmiinusmrti

mo$ar:uzrh miiyamaya-bhogaiSvaryam eviitanuteti.
na-not; vai-indeed; b hagaviin-the Supreme Personality of

Godhead; nunam-certainly; am�ya-unto Bali Maharaja; anu
jagraha-showed His favor; yat-because; uta-certainly; puna/:t
again; iitma-anusmrti-of remembrance of the Supreme Personality of
Godhead; mo$ar:uzm-which robs one; maya-maya-an attribute of
Maya; bhoga-aisvaryam-the material opulence; eva-certainly;
iitanuta-extended; iti-thus.
TRANSLATION
The Supreme Personality of Godhead did not award His mercy
to Bali Maharaja by giving him material happiness and opulence,
for these make one forget loving service to the Lord. The result of
material opulence is that one can no longer absorb his mind in the
Supreme Personality of Godhead.
PURPORT
There are two kinds of opulence. One, which results from one's
karma, is material, whereas the other is spiritual. A surrendered soul
who fully depends upon the Supreme Personality of Godhead does not
want material opulence for sense gratification. Therefore when a pure
devotee is seen to possess exalted material opulence, it is not due to his
karma. Rather, it is due to his bhakti. In other words, he is in that posi
tion because the Supreme Lord wants him to execute service to Him very
easily and opulently. The special mercy of the Lord for the neophyte
devotee is that he becomes materially poor. This is the Lord's mercy
because if a neophyte devotee becomes materially opulent, he forgets the
service of the Lord. However, if an advanced devotee is favored by the
Lord with opulence, it is not material opulence but a spiritual oppor
tunity. Material opulence offered to the demigods causes forgetfulness of
the Lord, but opulence was given to Bali Maharaja for continuing service
to the Lord, which was free from any touch of maya.
TEXT 23
1l�Wf.«ft�Nttijt�� t[TT;3fl��q��oo�fffa�1�
� ,...... ..... ,-..... ,...... � ,...... "' ....
��IJfr.mT� «;srTaij�T TtTR�T :qrqr�:[ �Rf �TcrTT.f II � � II
yat tad bhagavatanadhigatanyopayena yacfiii -cchalenapahrta-sva

sarirava5e$ita-loka-trayo varuT}-a-pasaiS ca sampratimukto giri-daryam
capaviddha iti hovaca.
yat-which; tat-that; bhagavata-by the Supreme Personality of

Godhead; anadhigata-anya-upayena-who is not perceived by other
means; yacfiii-chalena-by a trick of begging; apahrta - taken away:
sva-sarira-ava.Se$ita-with only his own body remaining; loka-traya/:t

the three worlds; varu�-pasai/:t-by the ropes of VaruQa; ca-and;
sampratimukta/:t-completely bound; giri-daryam-in a cave in a
mountain; ca-and; apaviddha/:t-being detained; iti-thus; ha-in
deed; uvaca-said.
TRANSLATION
When the Supreme Personality of Godhead could see no other
means of taking everything away from Bali Maharaja, He adopted
the trick of begging from him and took away all the three worlds.
Thus only his body was left, but the Lord was still not satisfied. He
arrested Bali Maharaja, bound him with the ropes of Varu�a and
threw him in a cave in a mountain. Nevertheless, although all his
property was taken and he was thrown into a cave, Bali Maharaja
was such a great devotee that he spoke as follows.
TEXT 24
�;{ ��Tti �� f>umit

"' " "
+l�Pl �'l �qil;:ijijl ��'HCf�liTCf��

� � �
(U�i{��n�qT �T �::r ��l{Rfll+�R�:

� �
qft� f'f,)�Ml1i":it�Tii� 11��11

nunam batayam bhagavan arthe$u na n��to yo 'sav indro yasya sacivo
mantraya vrta ekantato brhaspatis tam atihaya svayam
upendre�tmiinam ayacatatmana§ cas�o no eva tad-dasyam ati
gambhira-vayasa/:t kalasya manvantara-parivrttam kiyal loka-trayam
idam.
nilnam-certainly; bata-alas; ayam-this; bhagavan-very

learned; arthe$u-in self-interest; na-not; ni$1)-dta/:t-very ex
perienced; ya/:t-who; asau-the King of heaven; indra/:t-lndra;
yasya-of whom; saciva/:t-the prime minister; mantraya-for giving
instructions; vrta/:t-chosen; ekantata/:t-alone; brhaspati/:t-named
Bfhaspati; tam-him; atihaya-ignoring; svayam-personally;
upendrer:w-by means of Upendra (Lord Vamanadeva); titmanam

myself; ayticata-requested; atmanab,-for himself; ca-and; tiS�ab,
blessings (the three worlds); no-not; eva-certainly; tat-dasyam-the
loving service of the Lord; ati-very; gambhira-vayasab,-having an
insurmountable duration; ktilasya-of time; manvantara-parivrttam
changed by the end of a life of a Manu; kiyat-what is the value of;
loka-trayam-three worlds; idam-these.
TRANSLATION
Alas, how pitiable it is for lndra, the King of heaven, that
although he is very learned and powerful and although he chose
Brhaspati as his prime minister to instruct him, he is completely
ignorant concerning spiritual advancement. Brhaspati is also unin
telligent because he did not properly instruct his disciple lndra.
Lord Viimanadeva was standing at lndra's door, hut King lndra, in
stead of begging Him for an opportunity to render transcendental
loving service, engaged Him in asking me for alms to gain the
three worlds for his sense gratification. Sovereignty over the three
worlds is very insignificant because whatever material opulence
one may possess lasts only for an age of Manu, which is hut a tiny
fraction of endless time.
PURPORT
Bali Maharaja was so powerful that he fought with lndra and took
possession of the three worlds. lndra was certainly very advanced in
knowledge, but instead of asking Vamanadeva for engagement in His
service, he used the Lord to beg for material possessions that would be
finished at the end of one age of Manu. An age of Manu, which is the
duration of Manu's life, is calculated to last seventy-two yugas. One yuga
consists of 4,300,000 years, and therefore the duration of Manu's life is
309,600,000 years. The demigods possess their material opulence only
until the end of the life of Manu. Time is insurmountable. The time one
is allotted, even if it be millions of years, is quickly gone. The demigods
own their material possessions only within the limits of time. Therefore
Bali Maharaja lamented that although lndra was very learned, he did not
know how to use his intelligence properly, for instead of asking
Vamanadeva to allow him to engage in His service, lndra used Him to

beg Bali Maharaja for material wealth. Although lndra was learned and
his prime minister, B:rhaspati, was also learned, neither of them begged
to be able to render loving service to Lord Vamanadeva. Therefore Bali
Maharaja lamented for lndra.
TEXT 25
��T��if.r�qij1+1�: f�� Q; �fq3t{ ��T��

t¢ �;( �rr�ff: qrffffry +T;r.J(fTq� \CI� �fqijft II�'-\ II
yasyanudasyam evasmat-pitamaha/:1, kila vavre na tu sva-pitryarh yad

utakutobhayarh padam diyamanarh bhagavata/:1, param iti
bhagavatoparate khalu sva-pitari.
yasya-of whom (the Supreme Personality of Godhead);

anudasyam-the service; eva-certainly; asmat-our; pita-maha/:1,
grandfather; kila-indeed; vavre-accepted; na-not; tu-but; sva
own; pitryam-paternal property; yat-which; uta-certainly; akuta/:1,
bhayam-fearlessness; padam-position; diyamanam-being offered;
bhagavata/:1,-than the Supreme Personality of Godhead; param-other;
iti-thus; bhagavata-by the Supreme Personality of Godhead; upar
ate-when killed; khalu-indeed; sva-pitari-his own father.
TRANSLATION
Bali Maharaja said: My grandfather Prahlada Maharaja is the
only person who understood his own self-interest. Upon the death
of Prahlada's father, Hira�yakasipu, Lord Nrshhhadeva wanted to
offer Prahliida his father's kingdom and even wanted to grant him
liberation from material bondage, but Prahliida accepted neither.
Liberation and material opulence, he thought, are obstacles to
devotional service, and therefore such gifts from the Supreme
Personality of Godhead are not His actual mercy. Consequently,
instead of accepting the results of karma and j:iiiina, Prahliida
Maharaja simply begged the Lord for engagement in the service of
His servant.
PURPORT
Sri: Caitanya Mahaprabhu has instructed that an unalloyed devotee
should consider himself a servant of the servant of the servant of the
Supreme Lord (gopi-bhartu� pada-kamalayor dasa-dasanudasaM. In

Vai�Qava philosophy, one should not even become a direct servant.
Prahlada Maharaja was offered all the blessings of an opulent position in
the material world and even the liberation of merging into Brahman, but
he refused all this. He simply wanted to engage in the service of the ser
vant of the servant of the Lord. Therefore Bali Maharaja said that
because his grandfather Prahlada Maharaja had rejected the blessings of
the Supreme Personality of Godhead in terms of material opulence and
liberation from material bondage, he truly understood his self-interest.
TEXT 26
� ��:{�T�q�'F;!fill�ffPl: ttiT qWJf�: qru_t!ll+lll��ir�

i3'� tT�ffijTRf II � � 'I
tasya mahanubhavasyanupatham amrjita-ka§aya� ko vasmad-vidha�
parihiTJU-bhagavad-anugraha upajigami$atiti.
tasya-of Prahlada Maharaja; maha-anubhavasya-who was an ex

alted devotee; anupatham-the path; amrjita-kU$aya�-a person who is
materially contaminated; ka�-what; va-or; asmat-vidha�-like us;
parihiTJU-bhagavat-anugraha�-being without the favor of the Supreme
Personality of Godhead; upajigami$ati-desires to follow; iti-thus.
TRANSLATION
Bali Maharaja said: Persons like us, who are still attached to
material enjoyment, who are contaminated by the modes of
material nature and who lack the mercy of the Supreme Per
sonality of Godhead, cannot follow the supreme path of Prahlada
Maharaja, the exalted devotee of the Lord.
PURPORT
It is said that for spiritual realization one must follow great per
sonalities like Lord Brahma, Devar�i Narada, Lord Siva and Prahlada
Maharaja. The path of bhakti is not at all difficult if we follow in the
footsteps of previous acaryas and authorities, but those who are too
materially contaminated by the modes of material nature cannot follow
them. Although Bali Maharaja was actually following the path of his
grandfather, because of his great humility he thought that he was not. It

is characteristic of advanced Vai�I.J.avas following the principles of bhakti
that they think themselves ordinary human beings. This is not an ar
tificial exhibition of humility; a Vai�l_lava sincerely thinks this way and
therefore never admits his exalted position.
TEXT 27
cr�,��ftfiqft��ftt�ij �� rr� \tl�fl�iilrr�g�;rt�un

nft �WtJT{Clf�ij (;rjf\it;n��;qij�T �;r1�g;r ��
�iil;rT�� TG:F;rii(� a�TTCij: II � \9 II
..... . ,..... ,......, ,....
tasyanucaritam upa�tad vista�yate yasya bhagaviin svayam akhila

jagad-gurur niirayar-o dvari gada-piir-ir avat�thate nija
janiinukampita-hrdayo yeniiflgU§thena pada daJa-kandharo
yojanayutayutam dig-vijaya ucca#ta&.
tasya-of Bali Maharaja; anucaritam-the narration; upar�fiit

later (in the Eighth Canto); vistar�yate-will be explained; yasya-of
whom; bhagaviin -the Supreme Personality of Godhead; svayam-per
sonally; akhila-jagat-guru&-the master of all the three worlds;
niiraya�&-the Supreme Lord, Narayai.J.a Himself; dvari-at the gate;
gadii-par-i&-bearing the club in His hand; ava�thate-stands; nija
jana-anukampita-hrdaya&-whose heart is always filled with mercy for
His devotees; yena-by whom; arigu$thena-by the big toe; pada-of
His foot; daJa-kandhara&-Ravai.J.a, who had ten heads; yojana-ayuta
ayutam-a distance of eighty thousand miles; dik-vijaye-for the pur
pose of gaining victory over Bali Maharaja; uccii#ta&-driven away.
TRANSLATION
Sukadeva Gosvami continued: My dear King, how shall I glorify
the character of Bali Maharaja? The Supreme Personality of
Godhead, the master of the three worlds, who is most compas
sionate to His own devotee, stands with club in hand at Bali
Maharaja's door. When RavaJ.la, the powerful demon, came to gain
victory over Bali Maharaja, Vamanadeva kicked him a distance of
eighty thousand miles with His big toe. I shall explain the
character and activities of Bali Maharaja later [in the Eighth Canto
of Srimad-Bhagavatam].
TEXT 28
c::��m�uNqfu�q��n
;w{
�oftun f��1;tT� m'T�art f;r��S{ijl(\l��q�)

�Fni?f;rl1tRTqJ �T��;r· qffi� Nil�� W..ij II�� II
tato 'dhastat talatale mayo nama danavendras tri-puradhipatir

bhagavata purarir:uJ tri-loki-sam cikir$Ur:u'i nirdagdha-sva-pura-trayas
tat-prasadal labdha-pado mayaviruim acaryo mahadevena parira/cyito
vigata-sudarsana-bhayo mahiyate.
tata�-the planet known as Sutala; adhastat-below; talatale-in the

planet known as Taliitala; maya�-Maya; ruima-named; danava-in
dra�-the king of the Danava demons; tri-pura-adhipati�-the Lord of
the three cities; bhagavata-by the most powerful; purarir:uJ-Lord
Siva, who is known as Tripurari; tri-loki-of the three worlds; sam-the
good fortune; cikir$ur:uJ-who was desiring; nirdagdha-burned; sva
pura-traya�-whose three cities; tat-prasadat-by Lord Siva's mercy;
labdha-obtained; pada�-a kingdom; maya-viruim acarya�-who is
the acarya, or master, of all the conjurers; maha-devena-by Lord Siva;
parira/cyita�-protected; vigata-sudarsana-bhaya�-who is not afraid
of the Supreme Personality of Godhead and His Sudarsana cakra;
mahiyate-is worshiped.
TRANSLATION
Beneath the planet known as Sutala is another planet, called
Talatala, which is ruled by the Danava demon named Maya. Maya is
known as the iiciirya (master] of all the mayavis, who can invoke
the powers of sorcery. For the benefit of the three worlds, Lord
Siva, who is known as Tripurari, once set fire to the three
kingdoms of Maya, but later, being pleased with him, he returned
his kingdom. Since that time, Maya Danava has been protected by
Lord Siva, and therefore he falsely thinks that he need not fear the
Sudarsana cakra of the Supreme Personality of Godhead.
TEXT 29
ijQls�t;:�m� ��lOTi � �m�t � ;m{

rrur: i&tf;CfaJ��ttllfl�W{l �&llit'Ft;:cr: q�ft;r�TN'qij:
tato 'dhastiin mahiitale kiidraveyiiTJiirh sarpiiTJiirh naika-sirasiirh

krodhava§o nama gary,a� kuhaka-ta/cyaka-kiiliya-SWjeTJ,iidi-pradhiina
mahii-bhogavanta� patattri-rajiidhipate� purWja-viihiid anavaratam
udvijamiina� sva-kalatriipatya-suhrt-kutumba-sangena kvacit pramattii
viharanti.
tata�-the planet Talatala; adhastiit-beneath; mahiitale-in the

planet known as Mahatala; kiidraveyiiTJijm-of the descendants of
Kadrii; sarpiiTJijm-who are big snakes; na eka-sirasiim-who have
many hoods; k rodha-va§a�-always subject to anger; nama-named;
gar:w�- the group; kuhaka-Kuhaka; talcyaka-Tak�aka; kaliya
Kaliya; SWjery,a-Su�eQa; iidi-and so on; pradhiina�-wh o are the
prominent ones; mahii-bhogavanta� -addict ed to all kinds of material
enjoyment; patattri-raja-adhipate�-from the king of all birds, Garm�a;
purWja-viihiit-who carries the Supreme Personality of Godhead;
ana varatam- constantly; udvijamiina�-afraid; sva-of their own;
kalatra-apatya-wives and children; suhrt-friends; kutumba-rela
tives; sangena-in the association; kvacit -sometimes ; pramattii�-in
furiated; viharanti- they sport.
TRANSLATION
The planetary system below Talatala is known as Mahatala. It is
the abode of many-hooded snakes, descendants of Kadrii, who are
always very angry. The great snakes who are prominent are
Kuhaka, Tak�aka, Kaliya and Su�eJ].a. The snakes in Mahatala are
always disturbed by fear of Garu<;la, the carrier of Lord Vi�!].u, but
although they are full of anxiety, some of them nevertheless sport

with their wives, children, friends and relatives.
PURPORT
It is stated here that the snakes who live in the planetary system
known as Mahatala are very powerful and have many hoods. They live
with their wives and children and consider themselves very happy,
although they are always full of anxiety because of Garu�a, who comes
there to destroy them. This is the way of material life. Even if one lives
in the most abominable condition, he still thinks himself happy with his
wife, children, friends and relatives.
TEXT 30
�nns��n��:n� ��T �l;fen: qupn ;nq Ff:mr�cr=�m

�l�T fu��Cflfu;f �fu Tcr�'=T�o:ft�T �q��n ��
ii�Ht�f� ll�Frn: ��it� &fu ��m
3fftr�<N<-11��qy W��l�l � �� ij(li�w-�'t_OO crtfnT
��ftJ II �o II
tato 'dhastad rasiitale daiteyii diinavii� par:uz,yo nama niviita-kavacii�
kiileyii hirar:tya-puraviisina iti vibudha-pratyanikii utpattyii mahaujaso
mahii-siihasino bhagavata� sakala-lokiinubhavasya harer eva tejasii
pratihata-baliivalepii bilesayii iva vasanti ye vai saramayendra-dutyii
vagbhir mantra-varr:tiibhir indrad bibhyati.
tata� adhastiit-below the planetary system Mahatala; rasiitale-on

the planet called Rasatala; daiteya�-the sons of Diti; danava�-the
sons of Danu; par:uz,ya/:t nama-named Pal_lis; nivata-kavaca/:t-Nivata
kavacas; kaleya�-Kaleyas; hirar:tya-puravasina�-Hiral_lya-puraviisis;
iti-thus; vibudha-pratyanikii�-enemies of the demigods; utpattyii�
from birth; maha-ojasa/:t-very powerful; maha-sa hasina�-very
cruel; bhagavata�-of the Personality of Godhead; sakala-loka
anubhavasya-who is auspicious for all planetary systems; ha re�-of
the Supreme Personality of Godhead; eva-certainly; tejasa-by the
Sudarsana cakra; pratihata -defeated; bala.-strength; avalepa/:t-and

pride ( because of bodily strength) ; bila -iSaya /:t-the snakes; iva-like;
vasanti- they live; ye- who; vai-indeed; s aramaya-by Saramii; in
dra-dutya -the messenger of lndra; vagbhi/:t-by the words; mantra
va n:W bhi/:t-in the form of a mantra; indrat-from King lndra;
bibhyati-are afraid.
TRANSLATION
Beneath Mahatala is the planetary system known as Rasatala,
which is the abode of the demoniac sons of Diti and Danu. They
are called Pa1_1is, Nivata-kavacas, Kaleyas and Hira1_1ya-puravasis
[those living in Hira�ya-pura]. They are all enemies of the
demigods, and they reside in holes like snakes. From birth they
are extremely powerful and cruel, and although they are proud of
their strength, they are always defeated by the Sudarsana cakra of
the Supreme Personality of Godhead, who rules all the planetary
systems. When a female messenger from lndra named Sarama
chants a particular curse, the serpentine demons of Mahatala
become very afraid of lndra.
PURPORT
It is said that there was a great fight between these serpentine demons
and Indra, the King of heaven. When the defeated demons met the
female messenger Saramii., who was chanting a mantra, they became
afraid, and therefore they are living in the planet called Rasa tala.
TEXT 31
ijaTS'et(ijkql<tl� 111•rit�wi't t�@��n ��'4�1�1i

�a-��"i\IS�.-q<i51��<::*�1<::41 �rm�r
�t �� q�('Ht��?J�ij��rtriarr '£11TT�
� �op;O itf:qtllf.T: q"l(JI<i5Mq�fttf'ld:.�� uR.m
�""ij II�� II
tato 'dhastat patale niiga-loka-patayo vasuki-pramukha/:t sankha
kulika-mahasankha-sveta-dhanaiijaya-dhrtart'4tra-sankhacu<;la
kambaliiSvatara-devadattadayo maha-bhogino mahamar$ii nivasanti
ye$iim u ha vai paiica-sapta-drua-sata-sahasra-sir$ii1Jilrh pha1Jiisu

viracita maha-mar,uzyo roc�r,uzva� patala-vivara-timira-nikararh sva
roc�a vidhamanti.
tata� adhas tat-beneath that planet Rasiitala; patale-on the planet

known as Patala; naga-loka-pataya�-the masters of the Nagalokas;
vasuki-by vasuki; pramukha�- headed; sankha -Sankha; kulika
Kulika; maha-sankha-Mahasankha; sveta -Sveta; dhananjaya
Dhananjaya; dhrtarii$tra-Dh�tara�tra; sankha-cu(la-Sankhacu�a;
kambala-Kambala; asvatara-Asvatara; deva-datta-Devadatta;
adaya�-and so on; maha-bhogina�-very addicted to material happi
ness; maha-amar$ii�-greatly envious by nature; nivasanti-live;
ye$iim-of all of them; u ha-certainly; vai-indeed; panca-five;
sapta-seven, drua-ten; sata-one hundred; sahasra-one thousand;
sir$ii1Jdm-of those possessing hoods; phaTJiisu-on those hoods;
viracita�-fixed; maha-mar,uzya�-very valuable gems; roc�r,uzva�
full of effulgence; patala-vivara-the caves of the Patala planetary
system; timira-nikaram-the mass of darkness; sva-roc�a-by the
effulgence of their hoods; vidhamanti-disperse.
TRANSLATION
Beneath Rasiitala is another planetary system, known as Patiila or
Nagaloka, where there are many demoniac serpents, the masters of
Nagaloka, such as Saiikha, Kulika, Mahasaiikha, Sveta,
Dhanaiijaya, Dhrtarii�tra, Saiikhacii"a, Kambala, Asvatara and
Devadatta. The chief among them is Viisuki. They are all extremely
angry, and they have many, many hoods-some snakes five hoods,
some seven, some ten, others a hundred and others a thousand.
These hoods are bedecked with valuable gems, and the light
emanating from the gems illuminates the entire planetary system
of bila-svarga.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty

fourth Chapter of Srimad-Bhagavatam, entitled "The Subterranean
Heavenly Planets. "
CHAPTER TWENTY -FIVE
The Glories of Lord Ananta
In this chapter, Sukadeva Gosvaml describes Ananta, the source of Lord

Siva. Lord Ananta, whose body is completely spiritual, resides at the root
of the planet Patala. He always lives in the core of Lord Siva's heart, and
He helps him destroy the universe. Ananta instructs Lord Siva how to
destroy the cosmos, and thus He is sometimes called tiimasi, or "one who
is in the mode of darkness." He is the original Deity of material con
sciousness, and because He attracts all living entities, He is sometimes
known as Sankarf?aQ.a. The entire material world is situated on the hoods
of Lord Sailkarf?aQ.a. From His forehead He transmits to Lord Siva the
power to destroy this material world. Because Lord Sankarf?aQa is an ex
pansion 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. The Lord talks with them in a sweet voice. His bodily con
struction is completely spiritual and very, very beautiful. Anyone who
hears about Him from a proper spiritual master becomes free from all
material conceptions of life. The entire material energy is working ac
cording to the plans of Anantadeva. Therefore we should regard Him as
the root cause of the material creation. There is no end to His strength,
and no one can fully describe Him, even with countless mouths.
Therefore He is called Ananta (unlimited). Being very merciful toward
all living entities, He pas exhibited His spiritual body. Sukadeva
Gosvaml describes the glories of Anantadeva to Maharaja Parik�?it in
this way.
TEXT l
409
sri-suka uvaca
tasya mula-dese trimsad-yojana-sahasrantara aste ya vai kala ·
bhagavatas tamasi samakhyatananta iti satvatiya dra§!r-drsyayo/:t

sarikar�aT}-am aham ity abhimana-la�aT}-am yam sarikar�aT}-am ity
iica�ate.
sri-suka/:t uvaca-Sri Sukadeva Gosviimi said; tasya-of the planet

Patala; mula-dese-in the region beneath the base; trimsat-thirty; yo
jana-eight-mile units of measurement; sahasra-antare-at an interval
of one thousand; ilste-remains; ya-which; vai-indeed; kala-an ex
pansion of an expansion; bhagavata/:t-of the Supreme Personality of
Godhead; tilmasi-related to darkness; samakhyata-called; ananta/:t
Ananta; iti-thus; siltvatiya/:t-the devotees; dra§!r-drsyayo/:t-of mat
ter and spirit; sarikar�aT}-am-the drawing together; aham-I; iti
thus; abhimana-by self-conception; la�aT}-Q,m-symptomized; yam
whom; sarikar�a�am-Sailkar�?al).a; iti-thus; acak�ate-learned
scholars describe.
TRANSLATION
Sri Sukadeva Gosviimi said to Maharaja Parik�it: My dear King,
approximately 240,000 miles beneath the planet Patiila lives
another incarnation of the Supreme Personality of Godhead. He is
the expansion of Lord Vi��u known as Lord Ananta or Lord
Smika��a. He is always in the transcendental position, but
because He is worshiped by Lord Siva, the deity of tamo-gu�a or
darkness, He is sometimes called tiimasi. Lord Ananta is the pre
dominating Deity of the material mode of ignorance as well as the
false ego of all conditioned souls. When a conditioned living being
thinks, "I am the enjoyer, ·and this world is meant to be enjoyed by
me," this conception of life is dictated to him by Smikar��a. Thus
the mundane conditioned soul thinks himself the Supreme Lord.
PURPORT
There is a class of men akin to Mayavadi philosophers who misin
terpret the aham brahmasmi and so 'ham Vedic mantras to mean, "I am
the Supreme Brahman" and "I am identical with the Lord." This kind of
Text 2] The Glories of Lord Ananta 411
false conception, in which one thinks himself the supreme enjoyer, is a

kind of illusion. It is described elsewhere in Srimad-Bhagavatam
(5.5.8): janasya moho yam aharh mameti. As explained in the above
verse, Lord Sankar�a1.1a is the predominating Deity of this false concep
tion. .Kt�1.1a confirms this in Bhagavad-gitii (15.15):
sarvasya ciiharh hrdi sannivi$!o

mattaft smrtir jniinam apohanarh ca
"I am seated in everyone's heart, and from Me come remembrance,

knowledge and forgetfulness." The Lord is situated in everyone's heart
as Sankarf?al.la, and when a demon thinks himself one with the Supreme
Lord, the Lord keeps him in that darkness. Although such a demoniac
living entity is only an insignificant part of the Supreme Lord, he forgets
his true position and thinks he is the Supreme Lord. Because this forget
fulness is created by Sankar�a1.1a, He is sometimes called tamasi. The
name tiimasi does not indicate that He has a material body. He is always
transcendental, but because He is the Supersoul of Lord Siva, who must
perform tamasic activities, Sankar�a1.1a is sometimes called tiimasi.
TEXT2
,.... ,..... . ...... ....,. ,....
i�� +llFf(J(��: �T�

f�tui mW. �;r �� II � II
yasyedarh �iti-mar:uf,alarh bhagavato 'nanta-milrteft sahasra-sirasa

ekasminn eva sir�arti dhriyamii�rh siddhiirtha iva la�yate.
yasya -of whom; idam-this; k�iti-martcJalam-universe;

bhagavata�-of the Supreme Personality of Godhead; ananta-milrteft
in the form of Anantadeva; sahasra-sirasaft-who has thousands of
hoods; ekasmin-on one; eva-only; sir�arti-hood; dhriyamii�m-is
being sustained; siddhiirthaft iva-and like a white mustard seed; la�y-
ate-is seen.
TRANSLATION
Sukadeva Gosvami continued: This great universe, situated on
one of Lord Anantadeva's thousands of hoods, appears just like a
white mustard seed. It is infinitesimal compared to the hood of

Lord Ananta.
TEXT3
.,..,�;flq«�ttwful�u�:q{-
yasya ha va idam kalenopasanjihir$ato 'mar$a-viracita-rucira

bhramad-bhruvor antare� sankar$a"(W nama rudra ekiidaSa-vyuhas
try-ak$as tri-sikham salam uttambhayann udati$!hat.
yasya-of whom; ha va-indeed; idam-this (material world ) ;

kalena-in due course of time; upasanjihir$ata� -desiring to destroy;
amar$a-by anger; viracita-formed; rucira-very beautiful;
bhramat-moving; bhruvo�-the two eyebrows; antare�-from
between; sankar$a�� nama-named Sankar�a.Qa; rudra�-an
incarnation of Lord Siva; ekadaSa-vyaha�-who has eleven expansions;
tri-ak$a�-three eyes; tri-sikham-having three points; sulam-a tri
dent; uttambhayan-raising; udati$!hat-arose .
TRANSLATION
At the time of devastation, when Lord Anantadeva desires to
destroy the entire creation, He becomes slightly angry. Then from
between His two eyebrows appears three-eyed Rudra, carrying a
trident. This Rudra, who is known as Siilikar�&.Qa, is the embodi
ment of the eleven Rudras, or incarnations of Lord Siva. He ap
pears in order to devastate the entire creation.
PURPORT
In each creation, the living entities are given a chance to close their
business as conditioned souls. When they misuse this opportunity and do
not go back home, back to Godhead, Lord Sailkarl?al).a becomes angry.
The eleven Rudras, expansions of Lord Siva, come out of Lord Sankar
l?al).a's eyebrows due to His angry mood, and all of them together devas
tate the entire creation.
TEXT4
yasyarighri-kamala-yugalaruT}ll-viSada-nakha-marJ,i-�ar:u}a-mar:u)ale�v
ahi-pataya/:t saha satvatar�abhair ekanta-bhakti-yogenavanamanta/:t
sva-vadanani parisphurat-kur:u)ala-prabha-maT:U)ita-gar:u)a-sthalany
ati-manohararJ,i pramudita-manasa/:t khalu vilokayanti.
yasya-of whom; arighri-kamala-of lotus feet; yugala-of the pair;

aruT}ll-viSada-brilliant pink; nakha-of the nails; marJ,i-�ar:u}a-like
gems; malJ4,ale�u-on the round surfaces; ahi-pataya/:t -the leaders of
the snakes; s aha-with; satvata-r$abhai/:t-the best devotees; ekanta
bhakti-yogena-with unalloyed devotional service; avanamanta/:t
offering obeisances; sva-vadaniini-their own faces; parisphurat-g!it
tering; kur:u)ala-of the earrings; prabha-by the effulgence; marJ,
�ita-decorated; gar:u)a-sthalani-whose cheeks; ati-manohararJ,i
very beautiful; pramudita-manas a/:t-their minds refreshed; khalu
indeed; vi lokayanti-they see.
TRANSLATION
The pink, transparent toenails on the Lord's lotus feet are ex
actly like valuable gems polished to a mirror finish. When the
unalloyed devotees and the leaders of the snakes offer their obei
sances to Lord Sailkar�ai_la with great devotion, they become very
joyful upon seeing their own beautiful faces reflected in His
toenails. Their cheeks are decorated with glittering earrings, and
the beauty of their faces is extremely pleasing to see.
TEXTS
\' "' "'
�
�
��::f T� �FTU�fjl{�� 3fh�'l
r-
3T1�H't1�1�NWtf�Tqi?iTij"ij-
f:r.u� f:r��+ril�RR:��t�g� �fiFf�lt ..
�Tefl��M��{��it��"::f�li��R�i?i��-
��q�� fcr��lT�OWi�Uff.rit;r.�ti��;rHf.tt:� � f�
��trf;:ij II � II
yasyaiva hi niiga-raja-kumiirya asi§a astistinii.S ctirv-ailga-valaya

vilasita-viSada-vipula-dhavala-subhaga-rucira-bhuja-rajata-stambhe$v
aguru-candana-kwikuma-pankanulepentivalimpamiintis tad
abhimarsanonmathita-hrdaya-makara-dhvajavesa-rucira-lalita-smittis
tad-anuragamada-mudita-mada-vighurr,titarur,ta-karur,ttivaloka
nayana-vadantiravindam savrU;lam kila vilokayanti.
ya sya -of whom; e va- certa in l y ; hi-indeed; naga-raja

kumiiryat£-the unmarried princesses of the serpent kings; asi§at£
blessings; astisanat£-hoping for; caru - beautiful; ailga-valaya-on
the sphere of His body; vilasita-gleaming; viSada-spotless; vipula
long; dhavala-white; subhaga -indicating good fortune; rucira
beautiful; bhuja -on His arms; rajata-stambhe$u-like columns of
silver; aguru-of aloe; candana-of sandalwood; kunkuma-of
saffron; pan ka -from the pulp; anu lepena- with an ointment; avalim
pamanat£-smearing; tat-abhimarsana-by contact with His limbs; un
mathita -agitated; hrdaya - in their hearts; makara-dhvaja-of Cupid;
avesa-due to the entrance; rucira-very beautiful; lalita-delicate;
smitat£-whose smiling; ta t-of Him; anuraga-of attachment;
mada-by the intoxication; m ud ita -delighted; mada-due to intoxica
tion with kindness; vighur r,t ita -rolling; aru r,t a -pink ; karur,ta
avaloka-glancing with kindness; naya na-eyes; vadana-and face;
aravindam-like lotus flowers; sa-vrU;lam-with bashfulness; kila-in
deed; vilokayanti-they see.
TRANSLATION
Lord Ananta's arms are attractively long, beautifully decorated
with bangles and completely spiritual. They are white, and so they
appear like silver columns. When the beautiful princesses of the
serpent kings, hoping for the Lord's auspicious blessing, smear
His arms with aguru pulp, sandalwood pulp and kmikuma, the
touch of His limbs awakens lusty desires within them. Understand
ing their minds, the Lord looks at the princesses with a merciful
Text 6 ] The Glories of Lord Ananta 415
smile, and they become bashful, realizing that He knows their

desires. Then they smile beautifully and look upon the Lord's
lotus face, which is beautified by reddish eyes rolling slightly from
intoxication and delighted by love for His devotees.
PURPORT
When males and females touch each other's bodies, their lusty desires
naturally awaken. It appears from this verse that there are similar sensa
tions in spiritual bodies. Both Lord Ananta and the women giving Him
pleasure had spiritual bodies. Thus all sensations originally exist in the
spiritual body. This is confirmed in the Vedanta-s!ltra: janmiidy asya
yata�. Srila Visvanatha Cakravarti Thakura has commented in this con
nection that the word adi means adi-rasa, the original lusty feeling,
which is born from the Supreme. However, spiritual lust and material
lust are as completely different as gold and iron. Only one who is very
highly elevated in spiritual realization can understand the lusty feelings
exchanged between Radha and Kr�IJa, or between Kr�IJa and the damsels
of Vraja. Therefore, unless one is very experienced and advanced in
spiritual realization, he is forbidden to discuss the lusty feelings of Kr�IJa
and the gopis. However, if one is a sincere and pure devotee, the material
lust in his heart is completely vanquished as he discusses the lusty feel
ings between the gopis and Kr�IJa, and he makes quick progress in
spiritual life.
TEXT6
� �� +Ttmo:to:t;:ffi srr.:cmurioT� 3Tt��cr aq�mlt��m

�"N;to:tf �� 3l�ij II � II
sa eva bhagavan ananto 'nanta-gu1Jiirr:tava adi-deva upasamhrtamar$a
ro$a-vego loki.inam svastaya aste.
sa�-that; eva-certainly; bhagavan-the Supreme Personality of

Godhead; ananta�-Anantadeva ; ananta-gu�-a�ava�-the reservoir
of unlimited transcendental qualities; adi-deva�-the original Lord, or
nondifferent from the original Supreme Personality of Godhead:
upasa mh rta-who has restrained; amar$a-of His intolerance; rD$a

and wrath; vega� the force; lokiinam-of all people on all planets;
-
svastaye-for the welfare; iiste-remains.
TRANSLATION
Lord Sruikar�aJ;Ia is the ocean of unlimited spiritual qualities,
and thus He is known as Anantadeva. He is nondifferent from the
Supreme Personality of Godhead. For the welfare of all living en
tities within this material world, He resides in His abode, restrain
ing His anger and intolerance.
PURPORT
Anantadeva's main mission is to dissolve this material creation, but He

checks His anger and intolerance. This material world is created to give
the conditioned souls another chance to go back home, back to Godhead,
but most of them do not take advantage of this facility. After the cre
ation, they again exercise their old propensity for lording it over the
material world. These activities of the conditioned souls anger Anan
tadeva, and He desires to destroy the entire material world. Yet, because
He is the Supreme Personality of Godhead, He is kind toward us and
checks His anger and intolerance. Only at certain times does He express
His anger and destroy the material world.
TEXT7
��Pl�T�: �1\rrfu��Mijl�il��q��ijf�fcr�ij
M'��: ��f��R�t�ijrn��iil�: �qf1l��1l_�'«<T
�q��til��f!i?ifu�lll��:Jm� ��;:q��Pl��flTijf�<f
��;:m �t ��t �retnm �qi�u�if ��
��llflW��l +liftH�� RUF� �q �?i�1
�aJTij�R:�Tit �ij 111.911
dhyiiyamiina� suriisuroraga-siddha-gandharva-vidyiidhara-muni
ga�ir anavarata-mada-mudita-vikrta-vihvala-locanab, sulalita-
mukharikamrteniipyayamiina/:t sva-piir$ada-vibudha-yutha-pat'in
aparimliina-riiga-nava-tulasikamoda-madhv-iisavena miidyan
madhukara-vriita-madhura-grta-sriyarh vaijayantirh sviirh vanamiiliirh
nila-viisii eka-kur:u}.alo hala-kakudi krta-subhaga-sundara-bhujo
bhagaviin mahendro viira7Jendra iva kancanirh kak$iim udiira-lilo
bibharti.
dhyiiyamiina/:t-being meditated upon; sura-of demigods; usura

demons; uraga-snakes; siddha-inhabitants of Siddhaloka;
gandharva - inhabitants of Gandharvaloka; vidyiidhara-Vidyadharas;
muni-and of great sages; ga7Jai/:t-by groups; anavarata-constantly ;
mada-mudita-delighted by intoxication; vikrta-moving to and fro;
vihvala-ro!ling; locana/:t-whose eyes; su-lalita-excel l ently com
posed; m u k h a ri k a -o f speech; a m r t e n a-b y the nectar;
iipyiiyamiina/:t-pl easing; sva-piir$ada-His own associates; vibudha
yutha-patin-the heads of the different groups of demigods;
aparimliina-never faded; raga-whose luster; nava-ever fresh;
tulasika-of the tulasi blossoms; iimoda-by the fragrance; madhu
iisavena - and the honey; miidyan-being intoxicated; madhukara
vriita-of the bees; madhura-gita-by the sweet singing; sriyam
which is made more beautiful; vaijayantim-the garland named vai
jayanti; sviim-His own; vanamiiliim-garland; nila-viisii �-covered
with blue garments; eka-kur:u}.ala/:t-wearing only one earring; hala
kakudi - on the handle of a plow; krta-placed; subhaga-auspicious;
sundara-beautiful ; bhuja/:t-hands; bhagaviin-the Supreme Per
sonality of Godhead; mahii-indra/:t-the King of heaven; viira7JU-in
dra/:t-the elephant; iva-like; kancanim-golden; kak$iim-be1t;
udiira-lila/:t-engaged in transcendental pastimes; bibharti-wears.
TRANSLATION
Sukadeva Gosvami continued: The demigods, the demons, the
Uragas [serpentine demigods] , the Siddhas, the Gandharvas, the
Vidyadharas and many highly elevated sages constantly offer
prayers to the Lord. Because He is intoxicated, the Lord looks
bewildered, and His eyes, appearing like flowers in full bloom,
move to and fro. He pleases His personal associates, the heads of
the demigods, by the sweet vibrations emanating from His mouth.

Dressed in bluish garments and wearing a single earring, He holds
a plow on His back with His two beautiful and well-constructed
hands. Appearing as white as the heavenly King lndra, He wears a
golden belt around His waist and a vaijayanti garland of ever-fresh
tulasi blossoms around His neck. Bees intoxicated by the
honeylike fragrance of the tulasi flowers hum very sweetly around
the garland, which thus becomes more and more beautiful. In this
way, the Lord enjoys His very magnanimous pastimes.
TEXTS
�
�!!�llll�TT��T�efil1q'!�Wffllf?.fijlf
� � �
�P'.fiUrrt
ij�C£��H�Tiitl1�;:ij�� flij 311� �f+l�fu
�G�t� lliFI� �l({i��T �H(\: ij� ij��IJll �lll11f
ij�: ij��tiHH� II � II
ya e�a evam anu§ruto dhyayamiino mumu�il�m aniidi-kiila-karma

viisanii-grathitam avidyiimayam hrdaya-granthim sattva-rajas
tamomayam antar-hrdayam gata asu nirbhinatti tasyiinubhiiviin
bhagaviin sviiyambhuvo niirada/:1, saha tumburu� sabhiiyam
brahmar:wJ:t samslokayiim iisa.
yalz-who; e,mlz-this one; evam -thus; anu.Sruta lz-being heard

from a bona fide spiritual master; dhyayamiinalz - being meditated
upon; mumu�il�m-of persons desiring liberation from conditioned
life; aniidi-from immemorial; kala-time; karma-viisanii-by the
desire for fruitive activities; grathitam-tied tightly; avidyii-mayam
consisting of the illusory energy; hrdaya-granthim-the knot within the
heart; sattva-raja/:1,-tama!z-mayam-made of the three modes of
material nature; anta/:1,-hrdayam-in the core of the heart; gata/:1, -situ
ated; iisu-very soon; nirbhinatti-cuts; tasya -of Sari.karf?af,la;

anubhiiv iin-the glories; bha gav iin - the greatly po werful;
sviiyambhuva/:1,-the son of Lord Brahma; niirada/:1,-the sage Narada;
saha -along with; tumbur u�-the stringed instrument called a Tum-
buru; sabhayam-in the assembly; brahmai)Jlb,-of Lord Brahma;

samslokayam lisa-described in verses.
TRANSLATION
If persons who are very serious about being liberated from

material life hear the glories of Anantadeva from the mouth of a
spiritual master in the chain of disciplic succession, and if they al
ways meditate upon Sruikar�ai,la, the Lord enters the cores of their
hearts, vanquishes all the dirty contamination of the material
modes of nature, and cuts to pieces the hard knot within the heart,
which has been tied tightly since time immemorial by the desire to
dominate material nature through fruitive activities. Narada Muni,
the son of Lord Brahma, always glorifies Anantadeva in his father's
assembly. There he sings blissful verses of his own composition,
accompanied by his stringed instrument [or a celestial singer ]
known as Tumburu.
PURPORT
None of these descriptions of Lord Anantadeva are imaginary. They
are all transcendentally blissful and full of actual knowledge. However,
unless one hears them directly from a bona fide spiritual master in the
line of disciplic succession, one cannot understand them. This knowledge
is delivered to Narada by Lord Brahma, and the great saint Narada, along
with his companion, Tumburu, distributes it all over the universe. Some
times the Supreme Personality of Godhead is described as Uttamasloka,
one who is praised by beautiful poetry. Narada composes various poems
to glorify Lord Ananta, and therefore the word samslokayam lisa
(praised by selected poetry) is used in this verse.
The Vai�I:J.avas in the Gauqiya-sampradaya belong to the disciplic suc
cession stemming from Lord Brahma. Lord Brahma is the spiritual
master of Narada, Narada is the spiritual master of Vyasadeva, and
Vyasadeva wrote the Srimad-Bhagavatam as a commentary on the
Vedanta-sutra. Therefore all devotees in the Gauqiya-sampradaya accept
the activities of Lord Ananta related in the Srimad-Bhagavatam as
authentic, and they are thus benefited by going back home, back to
Godhead. The contamination in the heart of a conditioned soul is like a

huge accumulation of garbage created by the three modes of material
nature, especially the modes of rajas (passion) and tamas (ignorance) .
This contamination becomes manifest in the form of lusty desires and
greed for material possessions. As confirmed herein, unless one receives
transcendental knowledge in disciplic succession, there is no question of
his becoming purified of this contamination.
TEXT9
�f��;:r.i'ts� �qn
ij�t: 3J�fagun �a:r�ss� 1
qq ��l{� ��'1'!.
;n;JNWfi� & � � tH� II � II
utpatti-sthiti-laya-hetavo 'sya kalpa�

sattvtidya� prakrti-gur:zii, yad-ik$ayasan
yad-rupam dhruvam akrtam yad ekam atman
nantidhat katham u ha veda tasya vartma
utpatti-of creation; sthiti-maintenance; laya -and dissolution;

hetava�-the original causes; asya-of this material world; kalpa�
capable of acting; sattva-tidya�-headed by the sattva-gur:w-; prakrti
gur:zii, � - the modes of material nature; yat-of whom; ik$aya-by the
glance; asan-became; yat- rupam -the form of whom; dhruvam
unlimited; akrtam-uncreated; yat -who; ekam-one; atman-in
Himself; nand-variously; adhat-has manifested; katham -how; u
ha-certainly; veda-can understand; tasya-His; vartma -path .
TRANSLATION
By His glance, the Supreme Personality of Godhead enables the
modes of material nature to act as the causes of universal creation,
maintenance and destruction. The Supreme Soul is unlimited and
beginningless, and although He is one, He has manifested Himself
in many forms. How can human society understand the ways of the
Supreme?
PURPORT
From Vedic literature we learn that when the Supreme Lord glances
(sa ai/cyata) over the material energy, the three modes of material nature
become manifest and create material variety. Before He glances over the
material energy, there is no possibility of the creation, maintenance and
annihilation of the material world. The Lord existed before the creation,
and consequently He is eternal and unchanging. Therefore how can any
human being, however great a scientist or philosopher he may be, under
stand the ways of the Supreme Personality of Godhead?
The following quotations from Caitanya-bhiigavata (Adi
khaTJ4a, 1.48-52 and 1.58-69) tell of the glories of Lord Ananta:
ki brahmii, ki siva, ki sanakiidi 'kumiira'

vyasa, suka, naradadi, 'bhakta' nama yanra
"Lord Brahma, Lord Siva, the four Kumaras [Sanaka, Sanatana, Sanan
dana and Sanat-kumara ] , Vyasadeva, Sukadeva Gosvami and Narada are
all pure devotees, eternal servants of the Lord.
sahara piljita sri-ananta-mahaSaya

sahasra-vadana prabhu- bhakti-rasamaya
"Lord Sri Ananta is worshiped by all the uncontaminated devotees men

tioned above. He has thousands of hoods and is the reservoir of all devo
tional service.
adideva, maha-yogi, 'iSvara', 'vai$�va'
mahimiira anta inha nii janaye saba
"Lord Ananta is the original person and the great mystic controller. At
the same time, He is a servant of God, a Vair;n�ava. Since there is no end
to His glories, no one can understand Him fully.
sevana sunilii, ebe suna thakurala

atma-tantre yena-mate vaisena patala
"I have already spoken to you of His service to the Lord. Now hear how
the self-sufficient Anantadeva exists in the lower planetary system of
Patala.
sri-niirada-gosafii 'tumburu' kari' sarige

se ya§a gayena brahmii-sthiine sloka-vandhe
'"Bearing his stringed instrument, the tumburu, on his shoulders, the

great sage Narada Muni always glorifies Lord Ananta. Narada Muni has
composed many transcendental verses in praise of the Lord."
sr$!i, sthiti, pralaya, sattviidi yata gur:m

yarira dmi-piite haya, yaya puna� puna�
''Simply due to the glance of Lord Ananta, the three material modes of
nature interact and produce creation, maintenance and annihilation.
These modes of nature appear again and again.
advitiya-rupa, satya aniidi mahattva

tathiipi 'ananta' haya, ke bujhe se tattva?
"The Lord is glorified as one without a second and as the supreme truth
who has no beginning. Therefore He is called Anantadeva [unlimited ] .
Who can understand Him?
suddha-sattva-murti prabhu dharena karuT}ilya

ye-vigrahe sabiira prakiiSa suliliiya
"His form is completely spiritual, and He manifests it only by His mercy.

All the activities in this material world are conducted only in His form.
yarihiira tarariga sikhi' simha mahiivali

nija-jana-mano rafije hafiii kutuhali
"He is very powerful and always prepared to please His personal asso
ciates and devotees.
ye ananta-niimera sravana-sarikirtane
ye-te mate kene niihi bole ye-te jane
aSe$a-janmera bandha chir:u;le sei-k$ar:£e

ataeva vai$r:mva nii chal}e kabhu tiine
"If we simply try to engage in the congregational chanting of the glories

of Lord Anantadeva, the dirty things in our hearts, accumulated during
many births, will immediately be washed away. Therefore a Vai�I)ava
never loses an opportunity to glorify Anantadeva.
'se$a' ba-i sarhsarera gati nahi ara

anantera name sarva-jivera uddhara
"Lord Anantadeva is known as Se�a [the unlimited end] because He ends

our passage through this material world. Simply by chanting His glories,
everyone can be liberated.
ananta prthivi-giri samudra-sahite

ye-prabhu dharena gire palana karite
"On His head, Anantadeva sustains the entire universe, with its millions
of planets containing enormous oceans and mountains.
sahasra phar_tiira eka-phar:te 'bindu' yena

ananta vikrama, na janena, 'ache' hena
"He is so large and powerful that this universe rests on one of His hoods
just like a drop of water. He does not know where it is.
sahasra-vadane kr$r:w-ya5a nirantara

gaite achena adi-deva mahi-dhara
"While bearing the universe on one of His hoods, Anantadeva chants the
glories of Kr�f.la with each of His thousands of mouths.
gayena ananta, sri-ya5era nahi anta

jaya-bhariga nahi karu, dorihe-balavanta
"Although He has been chanting the glories of Lord Kr�f.la since time
immemorial, He has still not come to their end.
adyapiha 'se$a'-deva sahasra-sri-mukhe

gayena caitanya-ya5a anta nahi dekhe
·'To this very day, Lord Ananta continues to chant the glories of Sri
Caitanya Mahaprabhu, and still He finds no end to them."
TEXT 10
�ffl��q1.fl �llH ij��

�:
. . ,..... . " ,......,
� ij�l�G: FfllTT<J � I
��f ��l(\�S'lCf�T-
�tf! �Cf if��9:G:lNt�: II Z o II
milrtirh na/:t puru-krpayii babhiira sattvarh

sarhSuddham sad-asad idam vibhiiti tatra
yal-liliirh mrga-patir iidade 'navadyam
iidiiturh svajana-maniirhsy udiira-virya/:t
milrtim-different forms of the Supreme Personality of Godhead;

na/:t-unto us; puru-krpayii-because of great mercy; babhiira-ex
hibited; sattvam-existence; sarhSuddham-completely transcendental;
sat-asat idam-this material manifestation of cause and effect; vibhiiti
shines; tatra-in whom; yat-liliim-the pastimes of whom; mrga
pati/:t-the master of all living beings, who is exactly like a lion (the
master of all other animals); iidade-taught; anavadyiim-without
material contamination; iidiitum-to conquer; sva-jana-maniirhsi-the
minds of His devotees; udiira-virya/:t-who is most liberal and powerful.
TRANSLATION
This manifestation of subtle and gross matter exists within the
Supreme Personality of Godhead. Out of causeless mercy toward
His devotees, He exhibits various forms, which are all transcen
dental. The Supreme Lord is most liberal, and He possesses all
mystic power. To conquer the minds of His devotees and give
pleasure to their hearts, He appears in different incarnations and
manifests many pastimes.
PURPORT
Srila ]iva Gosvami has translated this verse as follows. "The Supreme
Personality of Godhead is the cause of all causes. It is by His will that
Text ll] The Glories of Lord Ananta 425
gross and subtle ingredients interact. He appears in various incarnations

just to please the hearts of His pure devotees." For example, the
Supreme Lord appeared in the transcendental incarnation of Lord
Varaha (the boar) just to please His devotees by lifting the planet earth
from the Garbhodaka Ocean.
TEXT 11
�HI �ij;J�!tfihl��-
({tm qt �R qfmn ��n� 1
&��&: ijq� �IT(��
tli �q�rf.«f 3ll��;:ijij�: II��II
yan-nama srutam anukirtayed akasmad
arto va yadi patita� pralambhanad va
hanty amha� sapadi nr�m a§e�am anyam
karh §e�ad bhagavata asrayen mumu�u�
yat-of whom; nama-the holy name; srutam-heard;

anukirtayet-may chant or repeat; akasmat-by accident; arta�-a dis
tressed person; va-or; yadi-if; patita�-a fallen person:
pralambhanat-out of joking; va-or; hanti-destroys; amha�-sin
ful; sapadi-that instant; nr�m-of human society; a§e�am
unlimited; anyam-of other; kam-what; se�at-than Lord Se!?a:
bhagavata�-the Supreme Personality of Godhead; asrayet-should
take shelter of; mumu�u}:!,-anyone desiring liberation.
TRANSLATION
Even if he be distressed or degraded, any person who chants the
holy name of the Lord, having heard it from a bona fide spiritual
master, is immediately purified. Even if he chants the Lord's name
jokingly or by chance, he and anyone who hears him are freed
from all sins. Therefore how can anyone seeking disentanglement
from the material clutches avoid chanting the name of Lord Se�a?
Of whom else should one take shelter?
TEXT 12
��ftfijq?J��1
4{ilt� ijfilftijfhij�mq-� 1
atf.l�r�f;W{ijfer� 41,�:
� q-'h:ttotrNfliJI��ij��: II Z �II
murdhany arpitam a�uvat sahasra-murdhno

bhu-golam sagiri-sarit-samudra-sattvam
anantyad animita-vikramasya bhumna/:t
ko virya�y adhi ga�yet sahasra-jihva/:t
murdhani-on a hood or head; arpitam-fixed; a�u-vat-j ust like an

atom; sahasra-murdhna/:t-of Ananta, who has thousands of hoods;
bhu-golam-this universe; sa-giri-sarit-samudra-sattvam-with many
mountains, trees, oceans and living entities; anantyat-due to being
unlimited; animita-vikramasya-whose power is immeasurable; bhum
na/:t-the Supreme Lord; ka/:t-who; virya�i-potencies ; adhi-in
deed; ga�ayet-can count; sahasra-jihva/:t-although having thousands
of tongues.
TRANSLATION
Because the Lord is unlimited, no one can estimate His power.
This entire universe, filled with its many great mountains, rivers,
oceans, trees and living entities, is resting just like an atom on one
of His many thousands of hoods. Is there anyone, even with thou
sands of tongues, who can describe His glories?
TEXT 13
� �
�q;sr+nqt �qf.l";J;=cn
��'T��IJlGmq-: I
� �Ritrl: f�ij m�;:;r{
� �TZ?tfl �qf f�a� f�ffi II Z �II
evam-prabhavo bhagavan ananto
duranta-viryoru-gu�nubhava/:t
Text 14) The Glories of Lord Ananta 427
mule rasaya� sthita atma-tantro

yo lilaya /cymarh sthitaye bibharti
evam-prabhava�-who is so powerful; bhagavan-the Supreme Per

sonality of Godhead; ananta�-Ananta; duranta-virya-insurmount
able prowess; uru-great; gu�-anubhava�-possessing transcendental
qualities and glories; mule-at the base; rasaya�-of the lower plan
etary systems; sthita�-existing; atma-tantra�-completely self
sufficient; ya�-who; lilaya-easily; /cymam-the universe; sthitaye
for its maintenance; bibharti-sustains.
TRANSLATION
There is no end to the great and glorious qualities of that power
ful Lord Anantadeva. Indeed, His prowess is unlimited. Though
self-sufficient, He Himself is the support of everything. He resides
beneath the lower planetary systems and easily sustains the entire
universe.
eta hy eveha nrbhir upagantavya gatayo yatha-karma-vinirmita

yathopadesam anuva�ita� kaman kamayamanai�.
etd�-al1 these; hi-indeed; eva-certainly; iha-in this universe;

nrbhi�-by all living entities; upagantavya�-achievable; gataya�
destinations; yatha-karma-according to one's past activities; vinir
mita�-created; yatha-upadesam-as instructed; anuva�ita�-de
scribed accordingly; kaman-material enjoyment; kamayamanai�-by
those who are desiring.
TRANSLATION
My dear King, as I heard of it from my spiritual master, I have
fully described to you the creation of this material world according
to the fruitive activities and desires of the conditioned souls.
Those conditioned souls, who are full of material desires, achieve

various situations in different planetary systems, and in this way
they live within this material creation.
PURPORT
In this regard, Srlla Bhaktivinoda Thakura sings,
aniidi karama-phale,
pa<)i' bhaviin:r-ava-jale, taribiire nii dekhi upiiya
"My Lord, I do not know when I commenced my material life, but I can
certainly experience that I have fallen in the deep ocean of nescience.
Now I can also see that there is no other way to get out of it than to take
shelter of Your lotus feet." Similarly, Sri Caitanya Mahaprabhu offers
the following prayer:
ayi nanda-tanuja kinkaram

patitarh miim v�ame bhaviimbudhau
krpayii tava piida-pankaja
sthita-dhuli-sadrsarh vicintaya
"My dear Lord, son of Nanda Maharaja, I am Your eternal servant.

Somehow or other, I have fallen into this ocean of nescience. Kindly,
therefore, save me from this horrible condition of materialistic life."
TEXT 15
ftt:;;� • " � t::;
�ij I� ml��: Sfl��lUT�-P·�� I�T�iffl 'tf ��
Frfrffi �� Otfl�� Pfilt��flt �fij II � � II
etiivatir hi riijan pumsa}:t pravrtti-lak§ar:w-sya dharmasya vipiika-gataya

ucciivacii visadrsa yathii-pra5nam vyiicakhye kim anyat kathayiima iti.
etiivati/:t-of such a kind; hi-certainly; riijan-0 King; pumsa}:t-of

the human being; pravrtti- lak§ar:w-sya - symp tomiz ed by inclinations;
d harmasya-of the execution of duties; vipiika-gataya/:t-the resultant
destinations; ucca-avaca�-high and low; visadrsa�-different; yatha

pra§nam-as you inquired; vyacakhye-1 have described; kim anyat
what else; kathayama-shall I speak; iti-thus.
TRANSLATION
My dear King, I have thus described how people generally act ac
cording to their different desires and, as a result, get different
types of bodies in higher or lower planets. You inquired of these
things from me, and I have explained to you whatever I have heard
from authorities. What shall I speak of now?
Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fifth

Chapter of the Srimad-Bhagavatam, entitled "The Glories of Lord
Ananta."
CHAPTER TWENTY -SIX
A Description of the Hellish Planets
The Twenty-sixth Chapter describes how a sinful man goes to different

hells, where he is punished in various ways by the assistants of Yamaraja.
As stated in the Bhagavad-gitii (3.27):
prakrte/:t kriyama�ni
gu7Jai/:t karmii"{!i sarvasa/:t
ahmikiira-vimiu),hatma
kartiiham iti manyate
"The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities, which are in
actuality carried out by nature." The foolish person thinks he is indepen
dent of any law. He thinks there is no God or regulative principle and
that he can do whatever he likes. Thus he engages in different sinful ac
tivities, and as a result, he is put into different hellish conditions life
after life, to be punished by the laws of nature. The basic principle of his
suffering is that he foolishly thinks himself independent, although he is
strictly under the control of the laws of material nature. These laws act
due to the influence of the three modes of nature, and therefore each
human being also works under three different types of influence. Ac
cording to how he acts, he suffers different reactions in his next life or in
this life. Religious persons act differently from atheists, and therefore
they suffer different reactions.
Sukadeva Gosviimi describes the following twenty-eight hells:
Tamisra, Andhatamisra, Raurava, Maharaurava, Kumbhipaka.
Kalasiltra, Asi-patravana, Sukaramukha, Andhakilpa. �mibhojana.
Sandamsa, Taptasiirmi, VajrakaQ�aka-salmali, VaitaraQi. Puyoda. Pra
Qarodha, Visasana, Lalabhak�a, Sarameyadana. Avlci. Aya�pana.
K�arakardama, Rak�ogaQa-bhojana, Sulaprota, Dandasiika. Ava�a
nirodhana, Paryavartana and Siicimukha.
431
A person who steals another's money, wife or possessions is put into

the hell known as Tamisra. A man who tricks someone and enjoys his
wife is put into the extremely hellish condition known as Andhatamisra.
A foolish person absorbed in the bodily concept of life, who on the basis
of this principle maintains himself or his wife and children by commit
ting violence against other living entities, is put into the hell known as
Raurava. There the animals he killed take birth as creatures called rurus
and cause great suffering for him. Those who kill different animals and
birds and then cook them are put by the agents of Yamaraja into the hell
known as Kumbhipaka, where they are boiled in oil. A person who kills a
brahmar:ta is put into the hell known as Kalasiitra, where the land, per
fectly level and made of copper, is as hot as an oven. The killer of a
brahmar:ta burns in that land for many years. One who does not follow
scriptural injunctions but who does everything whimsically or follows
some rascal is put into the hell known as Asi-patravana. A government
official who poorly administers justice, or who punishes an innocent man,
is taken by the assistants of Yamaraja to the hell known as Siikaramukha,
where he is mercilessly beaten.
God has given advanced consciousness to the human being. Therefore
he can feel the suffering and happiness of other living beings. The
human being bereft of his conscience, however, is prone to cause suffer
ing for other living beings. The assistants of Yamaraja put such a person
into the hell known as Andhakiipa, where he receives proper punish
ment from his victims. Any person who does not receive or feed a guest
properly but who personally enjoys eating is put into the hell known as
Krmibhojana. There an unlimited number of worms and insects con
tinuously bite him.
A thief is put into the hell known as Sandamsa. A person who has
sexual relations with a woman who is not to be enjoyed is put into the
hell known as Taptasiirmi. A person who enjoys sexual relations with
animals is put into the hell known as Vajrakarnaka-salamali. A person
born into an aristocratic or highly placed family but who does not act ac
cordingly is put into the hellish trench of blood, pus and urine called the
Vaitara1_1i River. One who lives like an animal is put into the hell called
Piiyoda. A person who mercilessly kills animals in the forest without
sanction is put into the hell called Pra1_1arodha. A person who kills
Text l) The Hellish Planets 433
animals in the name of religious sacrifice is put into the hell named
Visasana. A man who forces his wife to drink his semen is put into the
hell called Lalabhak�a. One who sets a fire or administers poison to kill
someone is put into the hell known as Sarameyadana. A man who earns
his livelihood by bearing false witness is put into the hell known as
Avlci.
A person addicted to drinking wine is put into the hell named
Aya}:lpana. One who violates etiquette by not showing proper respect to
superiors is put into the hell known as K�arakardama. A person who
sacrifices human beings to Bhairava is put into the hell called Rak�ogaiJa
bhojana. A person who kills pet animals is put into the hell called
Sulaprota. A person who gives trouble to others is put into the hell
known as Dandasuka. One who imprisons a living entity within a cave is
put into the hell known as Ava�a-nirodhana. A person who shows unwar
ranted wrath toward a guest in his house is put into the hell called
Paryavartana. A person maddened by possessing riches and thus deeply
absorbed in thinking of how to collect money is put into the hell known
as Suclmukha.
After describing the hellish planets, Sukadeva Gosvami describes how
pious persons are elevated to the highest planetary system, where the
demigods live, and how they then come back again to this earth when the
results of their pious activities are finished. Finally he describes the
universal form of the Lord and glorifies the Lord's activities.
TEXT l
�PI�
<:' �..... • '"' '"''"'
tl�'l �(l�f=q?� �� tfi�tl"T(l II Z II
riijovaca
mahar�a etad vaicitryarh lokasya katham iti.
ra1a uviica-the King said; mahar�e-0 great saint (Sukadeva

Gosvami); etat-this; va icitryam - variegatedness; lokasya-of the liv
ing entities; katham-how; iti-thus.
434 Srimad-Bhagavatam (Canto 5, Ch.26
TRANSLATION
King Parik�it inquired from Sukadeva Gosvami: My dear sir,
why are the living entities put into different material situations?
Kindly explain this to me.
PURPORT
Sri:la Visvanatha Cakravartl Thakura explains that the different
hellish planets within this universe are held slightly above the
Garbhodaka Ocean and remain situated there. This chapter describes
how all sinful persons go to these hellish planets and how they are
punished there by the assistants of Yamaraja. Different individuals with
different bodily features enjoy or suffer various reactions according to
their past deeds.
TEXT2
';fj·(q"tiqT�
� � � �
N�UJ�;"{T�ij: �:[({T tfil1�: 'P-n�m:

"' �
i:IHI:f;(i";f �T� II � II
!"$ir uvaca
tri-gur:uz,tvat kartu/:1, sraddhaya karma-gataya/:1, prthag-vidhii/:1, sarva
eva sarvasya taratamyena bhavanti.
r$i/:t uvaca-the great saint (Sukadeva Gosvami) said; tri-gu�tvat

because of the three modes of material nature; kartu/:1,-of the worker;
sraddhaya-because of the attitudes; karma-gataya/:1,-destinations
resulting from activity; prthak-different; vidha/:1,-varieties; sarva/:1,
all; eva-thus; sarvasya-of all of them; taratamyena-in different
degrees; bhavanti-become possible.
TRANSLATION
The great sage Sukadeva Gosvami said: My dear King, in this
material world there are three kinds of activities-those in the
mode of goodness, the mode of passion and the mode of ig
norance. Because all people are influenced by the three modes of
Text3 ] The Hellish Planets 435
material nature, the results of their activities are also divided into
three. One who acts in the mode of goodness is religious and
happy, one who acts in passion achieves mixed misery and happi
ness, and one who acts under the influence of ignorance is always
unhappy and lives like an animal. Because of the varying degrees
to which the living entities are influenced by the different modes
of nature, their destinations are also of different varieties.
TEXT3
ar��;ff �foftf�� Cfi�: �:[TtJT �m��

fcn.r�� llCIRr �� l� ��T <t;otliT�Fff mqfian;reaJIJfl:
. (' ,...
�
��: ij'ffi�:��arm sn��or""'4P � �

tt
�TTT: 11�11
athediinim prati$iddha-la�aT}AlSyiidharmasya tathaiva kartu/:t

sraddhaya vaisadrsyat karma-phalam visadrsam bhavati ya hy anady
avidyaya krta-kiimiiniim tat-parir:uJ,ma-la�ar:uJ,/:t srtaya/:t sahasra§a/:t
pravrttas tiisiim priicuryel')iinuvarr:wyi$yama/:t.
atha-thus; idiinim-now; prati$iddha-by what is forbidden; lak

�aT}AlSya- sy mptomized; adharmasya-of impious activities; tathii-so
also; eva-certainly; kartu/:t-of the performer; sraddhiiya/:t-of faith:
vaisadrsyat-by the difference; ka rma-phalam-the reaction of fruitive
activities: visadrsam-different: bhavati-is; ya-which; hi-indeed;
aniidi-from time immemorial; avidyaya-by ignorance: krta-per
formed; kiimiiniim-of persons possessing many lusty desires: tat
paril')iima-la�a7Jii/:t-the symptoms of the results of such impious
desires; srtaya/:t-hellish conditions of life; sahasra§a/:t-by thousands
upon thousands; pravrtta /:t-resulted; tiisiim-them; priicurye�-very
widely; anuvarr:wyi$yiima/:t-I shall explain.
TRANSLATION
Just as by executing various pious activities one achieves
different positions in heavenly life, by acting impiously one
achieves different positions in hellish life. Those who are activated

by the material mode of ignorance engage in impious activities,
and according to the extent of their ignorance, they are placed in
different grades of hellish life. If one acts in the mode of ig
norance because of madness, his resulting misery is the least
severe. One who acts impiously but knows the distinction between
pious and impious activities is placed in a hell of intermediate
severity. And for one who acts impiously and ignorantly because
of atheism, the resultant hellish life is the worst. Because of ig
norance, every living entity has been carried by various desires
into thousands of different hellish planets since time immemorial.
I shall try to describe them as far as possible.
TEXT4
"(T:JITcl/ �
��T ';{Tl{ llff�
"' "' r-.
� ��f4�
3llm��U� �Hf II � II
rajovaca
narakii nama bhagavan kim desa-viSe$a athava bahis tri-lokya
ahosvid antarala iti.
raja u vaca-the King said; narakii�-the hellish regions; nama
named; bhagavan-0 my Lord; kim-whether; desa-viSe$a�-a par

ticular country; athava-or; bahi�-outside; tri-lokya�-the three
worlds (the universe); ahosvit-or; antarale-in the intermediate
spaces within the universe; iti-thus.
TRANSLATION
King Parik�it inquired from Sukadeva Gosviimi: My dear lord,
are the hellish regions outside the universe, within the covering of
the universe, or in different places on this planet?
Text 5) The Hellish Planets 437
TEXTS
!ff(q�
�;r T?f�� Rfu �f�IJI��if�qft!N
3Ti=oU�
iil�t��u�if��t�: fq(lfll1fr f�fu ��j rrl?frart tRitUT
Qml'"l'IT Q�� cnfuq 3ltmGFH ft:��Q� II � II
!$ir uvaca
antarala eva tri-jagatyas tu di.Si da/cyi�J-asyam adhastad bhumer
upari$tac ca jalad yasyam agni$vattadaya/:t pitr-ga1J,ti di.Si svanam
gotralJ-tirh parame�J-a samadhina satya evasi$a asiisana nivasanti.
!$i/:t uvaca-the great sage replied; antarale-in the intermediate

space; eva-certainly; tri-jagatya/:t-of the three worlds; tu-but;
di.Si-in the direction; da/cyi1J,asyam-southern; adhastat-beneath;
bhume/:t-on the earth; upari$!at-a little above; ca-and; jalat-the
Garbhodaka Ocean; yasyam-in which; agni$vatta-adaya/:t-headed by
Agni!?vatta; pitr-galJ-ti/:t-the persons known as pitas; di.Si-direction;
svanam-their own; gotra1J,tim-of the families; parame�J-a-with
great; samadhina-absorption in thoughts of the Lord; satya/:t-in
truth; eva-certainly; asi$a/:t-blessings; asiisana/:t-desiring; nwa
santi-they live.
TRANSLATION
The great sage Sukadeva Gosviimi answered: All the hellish
planets are situated in the intermediate space between the three
worlds and the Garbhodaka Ocean. They lie on the southern side
of the universe, beneath Bhii-ma:J.l<J.ala, and slightly above the
water of the Garbhodaka Ocean. Pitrloka is also located in this
region between the Garbhodaka Ocean and the lower planetary
systems. All the residents of Pitrloka, headed by Agni!?viitta, medi
tate in great samadhi on the Supreme Personality of Godhead and
always wish their families well.
PURPORT
As previously explained, below our planetary system are seven lower
planetary systems, the lowest of which is called Patalaloka. Beneath
Patalaloka are other planets, known as Narakaloka, or the hellish

planets. At the bottom of the universe lies the Garbhodaka Ocean.
Therefore the hellish planets lie between Patalaloka and the Garbhodaka
Ocean.
TEXT6
�� ;r +m;;rt"l fq<roiiiT �tTm: �f.fqtf mfrffl'� ��il�'!

�n:ij,; ��T�'{t� �T'llf��f��if.l:q§HJ�: B"ilUTT G:+i
�WlN II &_ II
yatra ha vava bhagavan pitr-rajo vaivasvata/:t sva-v�ayam prapite�u
sva-pur�air jant�u samparete�u yatha-karmiivadyam do�am
evanullarighita-bhagavac-chasana/:t sagarw
. darnam dharayati.
yatra-where ; ha vava-indeed; bhagavan - the most powerful;

pitr-raja/:t-Yamaraja, the king of the pitas; vaivasvata/:t-the son of the
sun-god; sva-v�ayam-his own kingdom; prapite�u-when caused to
reach; sva-pur�ai/:t-by his own messengers; jant�u-the human
beings; samparete�u-dead ; yatha-kar rna-avadyam-according to how
much they have violated the rules and regulations of conditional life;
do�am-the fault; eva-certainly; anullarighita-bhagavat-sasana/:t
who never oversteps the Supreme Personality of Godhead's order; sa
ga�ft-a!ong with his followers; darnam-punishmenl; dharayati
executes.
TRANSLATION
The King of the pitas is Yamaraja, the very powerful son of the
sun-god. He resides in Pit:rloka with his personal assistants and,
while abiding by the rules and regulations set down by the
Supreme Lord, has his agents, the Yamadiitas, bring all the sinful
men to him immediately upon their death. After bringing them
within his jurisdiction, he properly judges them according to their
specific sinful activities and sends them to one of the many hellish
planets for suitable punishments.
Text 7] The Hellish Planets 439
PURPORT
Yamaraja is not a fictitious or mythological character; he has his own
abode, Pit�loka, of which he is king. Agnostics may not believe in hell,
but Sukadeva Gosvami affirms the existence of the Naraka planets,
which lie between the Garbhodaka Ocean and Patalaloka. Yamaraja is ap
pointed by the Supreme Personality of Godhead to see that the human
beings do not violate His rules and regulations. As confirmed in
Bhagavad-gitii (4.17):
karmar:w hy api boddhavyarh

boddhavyarh ca vikarma�/:t
akarmar:uz§ ca boddhavyarh
gahanii karmar:w gati/:t
"The intricacies of action are very hard to understand. Therefore one

should know properly what action is, what forbidden action is, and what
inaction is." 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 bring them back to ��a con
sciousness. 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 again
and again.
TEXT7
� �� eJiT��r.i�ffi rr!Jftrf;:il 3N Qf�ij tr�Tq�q�aJ!JfilT
s��Tq�Tf�s�aT�I iT�ifli�T�h:r: ii�llt'll::t: Cf.T��:{l{f�
q�:rri �T.��&+{o:q �q: iififm��: ij"O:��::f;Oc��n<!q�r
tatra haike narakiin eka-virhSatirh ga�J-ayanti atha tiirhs te rajan niima

rilpa-la�ar:tato 'nukram�yiimas tiimisro 'ndhatamisro rauravo
mahiiraurava/:t kumbhipiika/:t kiilasiltram asipatravanarh
silkaramukham andhakilpa/:t krmibhojana/:t sandarhSas taptasilrmir
vajrakar:t!aka-salmali vaitarar:ti puyoda/:t prii�J-arodho viSasanarh
liiliibha�a/:t siirameyadanam avicir aya}:tpiinam iti. kinca �arakardamo
ra�oga�J-a-bhojana/:t sillaproto danda§uko 'va!a-nirodhana}:t
paryiivartana}:t silcimukham ity �!a-virhSatir narakii vividha-yiitana
bhumaya/:t.
tatra-there; ha-certainly; eke-some; narakiin-the hellish

planets; eka-vi m satim - tw enty -one; gar:tayanti - count; atka
therefore; tan-them; te-unto you; rajan-0 King ; nama-rilpa-lak
accordin g to their names, forms and symptoms;
§ ar:t ata b, -
anukram�yiima}:t-we shall outline one after another; tiimisra/:t

Tamisra; andha-tiimisra/:t-Andhatamisra; raurava}:t- Raurava; maha
raurava/:t -Ma harau rava; kumbhi-paka/:t -Kumbhlpaka; kiila
siltram-Kalasu tra; asi-p atravanam- Asi-pa travana; silkara
mukham -Sukaramukha; andha-kilpa/:t- Andhakiipa; krmi-bho
jana/:t-Krmibhojana; sandarhSa}:t-Sandarhsa; tapta-silrmi/:t- Tap
tasurmi; vajra-kar:t!aka-salmali- Vajraka!)�aka-salmalt; vaitarar:ti
V a i t a r a!).!; p il y o d a }:t-P u y o d a ; p rar:w- r o d h a /:t -P r al).a r o d h a;
viSasanam-Visasana; liilii-bha�a }:t-La labhak� a; siirameyiidanam
Sarameyadana; avici/:t-Avici; aya /:t-pa nam-Aya}:Ipana; iti-thus;
kinca-some more; �iira-kardama/:t-K� ara kardama; ra�a}:t-ga�J-a
bhojana}:t- Rak�?o ga!)a-bhojana; silla-prota/:t- S iilaprota; danda
silka/:t-Dandasiika; ava!a nirodhana/:t- Ava�a-ni rodhan a ;
- paryavar
tana}:t-Paryavartana; silci-mukham-Suc!mukha; iti-in this way;
a§ !ii virhsati/:t-tw enty- e i g h t; narakii/:t-hellish planets; vividha
-
various; yiitana-bhiimaya/:t-lands of suffering in hellish conditions.

TRANSLATION
Some authorities say that there is a total of twenty-one hellish
planets, and some say twenty-eight. My dear King, I shall outline
all of them according to their names, forms and symptoms. The
names of the different hells are as follows: Tamisra,
Andhatiimisra, Raurava, Maharaurava, Kumhhipiika, Kiilasiitra,
Asipatravana, Siikaramukha, Andhakiipa, Krmihhojana, San
damsa, Taptasiirmi, Vajrak��ka-siilmali, Vaitaral)i, Puyoda, Pra
l).arodha, Visasana, Liiliihhak�a, Sarameyadana, Avici, Ayal;lpiina,
�arakardama, Rak�og�a-hhojana, Siilaprota, Dandasiika, Avata
nirodhana, Paryiivartana and Siicimukha. All these planets are
meant for punishing the living entities.
TEXTS
� �f-:rmq��Tll({�d�
ij� « � tfil�WTW-rit
��q�fu��TTlf� ;:r(� if��'lR�ij
�(\qli{(\ll�l�f{ijij�'ll�fii�tijf{ll��l;{t ill t=Q�?T
'lHlll(\ij �� f!�'Rtfu ijlfll�!;ll� II�II
tatra yas tu para-vittiipatya-kalatriir:ty apaharati sa hi kiila-pasa
baddho yama-purU$air ati-bhayanakais tiimisre narake baliin nipatyate
ana.Saniinudapiina-dar:u}a-tacj.ana-santarjaniidibhir yiitaniibhir
yatyamiino jantur yatra ka.Smalam iisiidita ekadaiva murcchiim upayati
tiimisra-praye.
tatra-in those hellish planets; ya /:£-a person who; tu but; para

-
vitta-apatya-kalatriir:ti-the money, wife and children of another;

apaharati-takes away; sa/:t-that person; hi-certainly; kiila-pasa
baddhab,-being bound by the ropes of time or Yamaraja; yama
purU$aib,-by the assistants of Yamaraja; ati-bhayiinakaib,-who are
very fearful; tiimisre narake-into the hell known as Tamisra; baliit
by force; nipatyate-is thrown; ana.Sana-starvation; anudapiina
without water; dar:t<;la-tcU;lana-beaten with rods; santarjana-iidibhi!t
by scolding and so on; yiitaniibhib,-by severe punishments:
yatyamanab, -being punished; jantub,-the living entity; yatra

where; kaSmalam-misery; asaditab,-obtained; ekada-sometimes;
eva-certainly; murccham - fainting ; upayati-obtains; tamisra
praye -in that condition, which is almost entirely dark.
TRANSLATION
My dear King, a person who appropriates another's legitimate

wife, children or money is arrested at the time of death by the
fierce Yamadutas, who bind him with the rope of time and forcibly
throw him into the hellish planet known as Tiimisra. On this very
dark planet, the sinful man is chastised by the Yamadutas, who
beat and rebuke him. He is starved, and he is given no water to
drink. Thus the wrathful assistants of Yamaraja cause him severe
suffering, and sometimes he faints from their chastisement.
TEXT9
t!;tflftfl�ijl�� Hij ti�Ttf�t{l �� RI�l��s...�

f�q1�;fl ;.rT\1�1� ?t� ��m��
tr��r.rrni�tr��!n�w:��nfllt-J ijf!��a' II �II
evam evandhatamisre yas tu vancayitva purU{iarh daradin upayunkte
yatra sariri nipatyamano yatana-stho vedanaya �!a-matir �!a-dmiS
ca bhavati yatha vanaspatir vrscyamana-mulas tasmad andhatamisram
tam upadisanti.
evam-in this way; eva-certainly; andhatamisre-in the hellish

planet known as Andhatamisra; yab,-the person who; tu-but;
va ncay itva -cheating; purU{iam-another person; dara-adi"n-the wife
and children; upayunkte-enjoys; yatra-where; sari"ri"-the embodied
person; nipatyamanab, - being forcibly thrown; yatana-sthab,-always
situated in extremely miserable conditions; vedanaya-by such suffer
ing; n�ta-lost; matib,-whose consciousness; n�ta-lost; dr�!ib-
whose sight; ca-also; bhavati-becomes; yatha-as much as;
vanaspatib,-the trees; vr§cyamana-being cut; mulab,-whose root;
tasmat-because of this; andhatamisram-Andhatamisra; tam-that;

upadiSanti-they call.
TRANSLATION
The destination of a person who slyly cheats another man and
enjoys his wife and children is the hell known as Andhatamisra.
There his condition is exactly like that of a tree being chopped at
its roots. Even before reaching Andhatamisra, the sinful living
being is subjected to various extreme miseries. These afflictions
are so severe that he loses his intelligence and sight. It is for this
reason that learned sages call this hell Andhatamisra.
TEXT 10
" ,.... r-.
�r�� n �r+mt ��m 4lQir�Uf ��

�W":Jlfn�f�� tf(J � ijf� F£�p;r ��1fr ��it� m:�
f�rv:ffij II Z II
o
yas tv iha va etad aham iti mamedam iti bhuta-droher:uz, kevalam sva
kutumbam evanudinarh prapU$ru
. Ui sa tad iha vihaya svayam eva tad
a§ubhena raurave nipatati.
yat£-one who; tu-but; iha-in this life; va-or; etat-this body;

aham-1; iti-thus; mama-mine; idam-this; iti-thus; bhuta
droher:uz,-by envy of other living entities; kevalam-alone; sva-kutum
bam-his family members; eva-only; anudinam-day to day; pra
pU$�ti-supports; sat£-such a person; tat-that; iha-here; vihaya
giving up; svayam-personally; eva-certainly; tat-of that;
a§ubhena-by the sin; raurave-in Raurava; nipatati-he falls down.
TRANSLATION
A person who accepts his body as his self works very hard day
and night for money to maintain his own body and the bodies of
his wife and children. While working to maintain himself and his
family, he may commit violence against other living entities. Such
a person is forced to give up his body and his family at the time of
death, when he suffers the reaction for his envy of other creatures
by being thrown into the hell called Raurava.
PURPORT
In Snmad-Bhagavatam it is said:
yasyatma-buddhi& kuiJape tri-dhatuke

sva-dhi& kalatradi§u bhauma-ijya-dhi&
yat-tirtha-buddhi& salile na karhicij
jane§v abhijne§u sa eva go-khara&
"One who accepts this bodily bag of three elements [bile, mucus and air]
as his self, who has an affinity for an intimate relationship with his wife
and children, who considers his land worshipable, who takes bath in the
waters of the holy places of pilgrimage but never takes advantage of
those persons who are in actual knowledge-he is no better than an ass
or a cow." (Bhag. 10.84.13) There are two classes of men absorbed in
the material concept of life. Out of ignorance, a man in the first class
thinks his body to be his self, and therefore he is certainly like an animal
(sa eva go-khara&}. The person in the second class, however, not only
thinks his material body to be his self, but also commits all kinds of sin
ful activities to maintain his body. He cheats everyone to acquire money
for his family and his self, and he becomes envious of others without
reason. Such a person is thrown into the hell known as Raurava. If one
simply considers his body to be his self, as do the animals, he is not very
sinful. However, if one needlessly commits sins to maintain his body, he
is put into the hell known as Raurava. This is the opinion of Srlla
Visvanatha Cakravarti Thakura. Although animals are certainly in the
bodily concept of life, they do not commit any sins to maintain their
bodies, mates or offspring. Therefore animals do not go to hell. However,
when a human being acts enviously and cheats others to maintain his
body, he is put into a hellish condition.
TEXT II
iJ R�& ��t'ffl ��R:fm ��: q� �:pp:mtflmqtffi ff ��

�NT 4{ftlt � ijit� ��f;:Q ��.. �RRI
3Jql1_MstHI�Tq�: I j Z � II
ye tv iha yathaivamunii vihirhsita jantava/:L paratra yama-yataniim
upagatam ta eva ruravo bhutva tatha tam eva vihirhsanti tasmad
rauravam ity aha rurur iti sarpad ati-krura-sattvasyapadesa/:L.
ye-those who; tu-but; iha-in this life; yatha-as much as; eva
certainly; amunii-by him; vihirhsita/:L-who were hurt; jantava/:L-the
living entities; paratra-in the next life; yama-yataniim upagatam
being subjected to miserable conditions by Yamaraja; te-those living
entities; eva-indeed; rurava/:L-rurus (a kind of envious animal);
bhutva-becoming; tatha-that much; tam-him; eva-certainly;
vihirhsanti-they hurt; tasmat-because of this; rauravam-Raurava;
iti-thus; ahu/:L-learned scholars say; ruru/:L-the animal known as
ruru; iti-thus; sarpat-than the snake; ati-krara-much more cruel
and envious; sattvasya-of the entity; apadesa/:L-the name.
TRANSLATION
In this life, an envious person commits violent acts against many
living entities. Therefore after his death, when he is taken to hell
by Yamariija, those living entities who were hurt by him appear as
animals called rurus to inflict very severe pain upon him. Learned
scholars call this hell Raurava. Not generally seen in this world, the
ruru is more envious than a snake.
PURPORT
According to Sridhara Svami, the ruru is also known as the bhara
.srnga (ati-krurasya bhara-srngakhya-sattvasya apade§a/:L samjiiii) . Srila
]iva Gosvami confirms this in his Sandarbha: ruru-sabdasya svayam
muninaiva pka-vidhanalloke$V aprasiddha evayam jantu-viSe$a/:L. Thus
although rurus are not seen in this world, their existence is confirmed in
the sastras.
TEXT 12
u:�� tftffi f;{qfuij ��

(i� Sfi?tfl� ;w{ � ��IJf
q'l(fqf� �: m �1=�: IIZ�II
evam eva maharauravo yatra nipatitam purW}arh kravyadii nama
ruravas tam kravye1Ja ghatayanti ya& kevalam dehambhara&.
evam-thus; eva-certainly; maha-rauravah-the hell known as

Maharaurava; yatra-where; nipatitam-being thrown; purW}am-a
person; kravyadii& nama-named kravyada; rurava&-the ruru
animals; tam-him (the condemned person); kravye7Ja-for eating his
flesh; ghatayanti-kill; ya&-who; kevalam - only; dehambhara&
intent upon maintaining his own body.
TRANSLATION
Punishment in the hell called Mahiiraurava is compulsory for a
person who maintains his own body by hurting others. In this hell,
ruru animals known as kravyada torment him and eat his flesh.
PURPORT
The animalistic person who lives simply in the bodily concept of life is
not excused. He is put into the hell known as Maharaurava and attacked
by ruru animals known as kravyiidas.
TEXT 13
�ft�& qwr_ q,-� � �t:R;:�r.rre�

"
�� Jf: miifq
q��uf ��tn�uq. f-1 rrijq�� llt�n: �'lqt� Cl��

J��Cf II Z � II
yas tv iha vii ugra& pa.Sun pa�ir.w vii prii7Jata uparandhayati tam
apakaru7Jarh purW}iidair api vigarhitam amutra yamiinucara&
kumbhipake tapta-taile uparandhayanti.
ya/:t-a person who; tu-but; iha-in this life; va-or; ugra/:t-very

cruel; pl!Sun-animals; pa/cyi�/:t-birds; va-or; pra�ta /:t-in a live
condition; uparandhayati-cooks; tam-him; apakarur:tam-very
cruel-hearted; purU$a-adai/:t-by those who eat human flesh; api
even; v igarhitam-condemned; amutra-in the next life; yama-
. anucara/:t-the servants of Yamaraja; kumbh'ipake-in the hell known
as Kumbhipaka; tapta-taile-in boiling oil; uparandhayanti-cook.
TRANSLATION
For the maintenance of their bodies and the satisfaction of their

tongues, cruel persons cook poor animals and birds alive. Such
persons are condemned even by man-eaters. In their next lives
they are carried by the Yamadiitas to the hell known as
Kumbhipiika, where they are cooked in boiling oil.
TEXT 14
({R?-1� ��... � �T��ij� �� 3T�t0�;r:{f1��

"' � � (' " :::. " " � "'
iJl;:(�P-T <:H{\tt� �'nl��;r.l+"1.WlTiJ1t�+U.,ST+H�o:tT�iJ:
�f�qfllm+�f T-t ��r;n;:cr�ft:mR: 3T�ij �ij �r;�ijs�f�
qfb=wrfij � �TWiJ q��hnfar iJT�tl�OOfuT II � '6 II
yas tv iha brahma-dhruk sa kalasutra-sarhjiiake narake ayuta-yojana
parimar:uf,ale tamramaye tapta-khale upary-adhastad agny-arkabhyam
ati-tapyamane 'bhinivesita/:t /cyut-pipasabhyarh ca dahyamanantar
bahi/:t-sar'ira lisle sete Ce$tate 'vati$thati paridhavati ca yavanti paSU
romiir:ti tiivad var�a-sahasriir:ti.
ya/:t-any one who; tu-but; iha-in this life; brahma-dhruk-the

killer of a brahma�; sa/:t-such a person; kalasutra-sarhjiiake-named
Kalasutra; narake-in the hell; ayuta-yojana-parimar:uf,a le -having a
circumference of eighty thousand miles; ta mra-maye-made of copper;
tapta-heated; khale-in a level place; upari-adhastat-above and
beneath: agni-by fire; arkabhyam-and by the sun; ati-tapyamiine
which is being heated; abhinivesita/:t - being made to enter: /cyut-
pipasabhyam-by hunger and thirst; ca-and; dahyamana-being

burned; antab,-internally; bahib,-externally; sari"rab,-whose body;
dste-remains; sete-sometimes lies; Ce$!ate-sometimes moves his
limbs; avati$thati-sometimes stands; paridhavati-sometimes runs
here and there; ca-also; yavanti-as many; pa§u-roma�i-hairs on the
body of an animal; tavat-that long; var$a-sahasra�i-thousands of
,
years.
TRANSLATION
The killer of a brahma:J).a is put into the hell known as Kalasiitra,
which has a circumference of eighty thousand miles and which is
made entirely of copper. Heated from below by fire and from
above by the scorching sun, the copper surface of this planet is ex
tremely hot. Thus the murderer of a brahma:J).a suffers from being
burned both internally and externally. Internally he is burning
with hunger and thirst, and externally he is burning from the
scorching heat of the sun and the fire beneath the copper surface.
Therefore he sometimes lies down, sometimes sits, sometimes
stands up and sometimes runs here and there. He must suffer in
this way for as many thousands of years as there are hairs on the
body of an animal.
TEXT 15
.
�
"
f;{;jf��q�� N'llq�<J: 'ff&O� �Tqll-

" "
<J�Htfilq�;f �� fr<J <J� �Hm�m

�i{ 3"�(f)m��q;nfmfi� +rFffiCrt�t &1 ms�fu
'Wt(fl �i{� Wi�(J: � q� fi{� ��q��iHi
. "
'ii��ll
"'
yas tv iha vai nija-veda-pathad anapady apagatab, pakhar:u;lam

copagatas tam asi-patravanam pravesya kaSaya praharanti tatra hasav
itas tato dhavamana ubhayato dharais tala-vanasi-patraiS chidyamana
sarvango ha hato 'smi"ti paramaya vedanaya milrcchitab, pade pade
nipatati sva-dharmaha pakhar:u;/iinugatam phalam bhwikte.
ya�-anyone who; tu-but; iha-in this life; vai-indeed; nija

ve da-pathat-from his own path, recommended by the Vedas;
aniipadi-even without an emergency; apagata�-deviated; pakhar:t
c;lam-a concocted, atheistic system; ca-and; upagata�-gone to;
tam-him; asi-patravanam-the hell known as Asi-patravana; pra
vesya-making enter; kaSaya-with a whip; praharanti-they beat;
tatra-there; ha-certainly; asau-that; ita� tata�-here and there;
dhavamana� - running; ubhayata�-on both sides; dharai�-by the
edges; tala-vana-asi-patrai�-by the swordlike leaves of palm trees;
chidyamana-being cut; sarva-anga�-whose entire body; ha-alas;
hata�-killed; asmi-1 am; iti-thus; paramaya-with severe;
ve danaya-pain; murcchita�-fainted; pade pade-at every step;
nipatati-falls down; sva-dharma-ha-the killer of his own principles
sf religion; pakhar:tc;la-anugatam phalam-the result of accepting an
atheistic path; bhurikte-he suffers.
TRANSLATION
If a person deviates from the path of the Vedas in the absence of
an emergency, the servants of Yamaraja put him into the hell
called Asi-patravana, where they beat him with whips. When he
runs hither and thither, fleeing from the extreme pain, on all sides
he runs into palm trees with leaves like sharpened swords. Thus
injured all over his body and fainting at every step, he cries out,
"Oh, what shall I do now! How shall I be saved!" This is how one
suffers who deviates from the accepted religious principles.
PURPORT
There is actually only one religious principle: dharmam tu sa�ad
bhagavat-prar:tZtam. The only religious principle is to follow the orders
of the Supreme Personality of Godhead. Unfortunately, especially in this
age of Kali, everyone is an atheist. People do not even believe in God.
what to speak of following His words. The words nija-veda-patha can
also mean "one's own set of religious principles." Formerly there was
only one veda-patha, or set of religious principles. Now there are many.
It doesn't matter which set of religious principles one follows: the only
injunction is that he must follow them strictly. An atheist. or niistika, is
one who does not believe in the Vedas. However, even if one takes up a
different system of religion, according to this verse he must follow the
religious principles he has accepted. Whether one is a Hindu, or a
Mohammedan or a Christian, he should follow his own religious princi
ples. However, if one concocts his own religious path within his mind, or
if one follows no religious principles at all, he is punished in the hell
known as Asi-patravana. In other words, a human being must follow
some religious principles. If he does not follow any religious principles,
he is no better than an animal. As Kali-yuga advances, people are becom
ing godless and taking up so-called secularism. They do not know the
punishment awaiting them in Asi-patravana, as described in this verse.
TEXT 16
�� m11 ��til �H �� Sf1Jl� ;Jmuf en

��wi ij 'llirn�� mH�t ftmrfij �r��R
fwf�qQ£1UIJfl�tft �� 3llij�llf �tT'l 'fiTvt{�3�:
€ti�+t�Uq•t�t ��TfJl ��t: II� �II
yas tv iha vai raja raja-purU$0 vii adar:u;lye dar:u)am prar:tayati
brahmar:te vii sarira-dar:u)am sa papiyan narake 'mutra sukaramukhe
nipatati tatratibalair vini§pi§yamalJiivayavo yathaivehek§ukhar:u)a arta
svarer:ta svanayan kvacin murcchita/:t kaSmalam upagato yathaiveha
dr$ta-do$ii uparuddha}:t.
ya/:t-anyone who; tu-but; iha-in this life; vai-indeed; raJa-a

king; raja-purU$a/:t-a king's man; v ii-or; adar:t�ye- unto one not
punishable; dar:t�m-punishment; prar:tayati- inB. icts; brahmar:te
unto a brahmar:ta; vii-or; sarira-da r:t�m-corporal punishment;
sa/:t-that person, king or government officer; papiyan-the most sin
ful; narake-in the hell; amutra-in the next life; sukaramukhe
named Sukharamukha; nipatati -falls down; tatra - there; ati-balai}:t
by very strong assistants of Yamaraja; vin i§pi§yamiir:ta-being crushed;
avayava/:t-the different parts of whose body; yatha-like ; eva-cer
tainly; iha-here; ik§u-khar:u)a }:t-sugarcane; arta-svarer:ta-with a
pitiable sound; svanayan crying; kvacit-sometimes; milrcchita/:t-
-
fainted; ka.Smalam upagata&-becoming illusioned; yathd-just like;

eva-indeed; iha-here; adr$ta-do$d&-who is not at fault; uparud
dha&-arrested for punishment.
TRANSLATION
In his next life, a sinful king or governmental representative
who punishes an innocent person, or who inflicts corporal punish
ment upon a hrahmat:J.a, is taken by the Yamadfttas to the hell
named Sukharamukha, where �he most powerful assistants of
Yamaraja crush him exactly as one crushes sugarcane to squeeze
out the juice. The sinful living entity cries very pitiably and faints,
just like an innocent man undergoing punishments. This is the
result of punishing a faultless person.
yas tv iha vai bhatanam 'isvaropakalpita-vrtnnam avivikta-para

vyathanam svayam purU$opakalpita-vrttir vivikta-para-vyatho vyatham
acarati sa paratrandhakupe tad-abhidroher:uz nipatati tatra hasau tair
jantubhi& pa.Su-mrga-pak$i-sar'isrpair ma.Saka-yuka-matkur:uz
mak$ikadibhir ye ke cabhidrugdhas tai& sarvato 'bhidruhyamar:uzs
tamasi vihata-nidra-nirvrtir alabdhavasthana& parikramati yatha
ku§arire jiva&.
ya& - any person who; tu-but; iha-in this life; vai-indeed:

bhutanam-to some living entities; iSvara-by the supreme controller:
upakalpita-designed; vrtt'indm-whose means of livelihood; avivikta
not understanding; para-vyathanam-the pain of others: svayam
himself; purU$a-upakalpita-designed by the Supreme Personality of
Godhead; vrttib,-whose livelihood; vivikta-understanding; para

vyathab,-the painful conditions of others; vyathiim acarati-but still
causes pain; sab,-such a person; paratra-in his next life;
andhakilpe-to the hell named Andhakupa; tat-to them;
abhidrohe7Ja-by the sin of malice; nipatati-falls down; tatra-there;
ha-indeed; asau-that person; taib, jantubhib,-by those respective
living entities; pa.Su-animals; mrga-wild beasts; pa�i-birds;
sarisrpaib,-snakes; masaka-mosquitoes; yuka-lice; matkur_ta
worms; ma�ika-adibhib,-flies and so on; ye ke-whoever else; ca
and; abhidrugdhiib,-persecuted; taib,-by them; sarvatab,-every
where; abhidruhyama7Jab--being injured; tamasi-in the darkness;
vihata-disturbed; nidra-nirvrtib,-whose resting place; alabdha-not
being able to obtain; avasthanab,-a resting place; parikramati-wan
ders; yathii-just as; ku-sarire-in a low-grade body; jivab,-a living
entity.
TRANSLATION
By the arrangement of the Supreme Lord, low-grade living

beings like bugs and mosquitoes suck the blood of human beings
and other animals. Such insignificant creatures are unaware that
their bites are painful to the human being. However, first-class
human beings-brahmlll).as, k�atriyas and vaisyas-are developed
in consciousness, and therefore they know how painful it is to be
killed. A human being endowed with knowledge certainly commits
sin if he kills or torments insignificant creatures, who have no dis
crimination. The Supreme Lord punishes such a man by putting
him into the hell known as Andhakiipa, where he is attacked by all
the birds and beasts, reptiles, mosquitoes, lice, worms, Hies, and
any other creatures he tormented during his life. They attack him
from all sides, robbing him of the pleasure of sleep. Unable to rest,
he constantly wanders about in the darkness. Thus in Andhakiipa
his suffering is just like that of a creature in the lower species.
PURPORT
From this very instructive verse we learn that lower animals, created
by the laws of nature to disturb the human being, are not subjected to
punishment. Because the human being has developed consciousness,

however, he cannot do anything against the principles of var�raTIUl
dharma without being condemned. K:r�Qa states in Bhagavad-gita
(4.13)' catur-varr:tyarit TIUlya S!"$!arit gur:ta-karTIUl-vibhiiga.Sa/:t: "Ac
cording to the three modes of material nature and the work ascribed to
them, the four divisions of human society were created by Me." Thus all
men should be divided into four classes- brahTIUlrJaS, k$atriyas, vaiSyas
and sadras-and they should act according to their ordained regulations.
They cannot deviate from their prescribed rules and regulations. One of
these states that they should never trouble any animal, even those that
disturb human beings. Although a tiger is not sinful if he attacks another
animal and eats its flesh, if a man with developed consciousness does so,
he must be punished. In other words, a human being who does not use
his developed consciousness but instead acts like an animal surely under
goes punishment in many different hells.
TEXT 18
�� u ��tmrn �k��qi=l�:t¥iAfl1�:tq�qijT
;ntrtt;j��: �m ��it f;rqiiffl ij'Sf �(f«��
ij 'ref
if'f�� : � t;i'ff� ��: 1ifi4+fr�;r) tiN�G\SRml�l�t

sf;r��t;f ��<=I�Fr II � �II
yas tv iha va asamvibhajyasniiti yat kiiicanopaMtam anirmita-paiica
yajiio vayasa-saritstuta/:t sa paratra krmibhojane Mrakiidhame nipatati
tatra sata-sahasra-yojane krmi-kur:u;le krmi-bhuta/:t svayarit krmibhir
eva bhak$yamar:w-/:t krmi-bhojano yavat tad aprattaprahutado 'nirvesam
atmaMrit yatayate.
ya/:t-any person who; tu-but; iha-in this life; va-or; asarit

vibhajya-without dividing; a.Snati-eats; yat kiiicaM-whatever;
u panatam-obtained by K:r�Qa's grace; anirmita-not performing;
paiica-yaj iia/:t-the five kinds of sacrifice; vayasa-with the crows;
saritstuta/:t-who is described as equal; sa/:t-such a person; pa ratra-in
the next life; krmibhojane-named K:rmibhojana; Mraka-adhame
into the most abominable of all hells; nipatati - falls down; tatra-
there; sata-sahasra-yojane-measuring 100,000 yojanas (800,000

miles); krmi-kur:u;le-in a lake of worms; k rmi bhutab-becoming one
-
of the worms; svayam-he himself; krmibhib-by the other worms;

eva-certainly; bhalcyyamar:wb-being eaten; k rmi-bhojanab-eating
worms; yavat-as long as; tat-that lake is wide; apratta-aprahuta
unshared and unoffered food; adab-one who eats; anirvesam-who
has not performed atonement; atmanam-to himself; yatayate-gives
pam.
TRANSLATION
A person is considered no better than a crow if after receiving
some food, he does not divide it among guests, old men and
children, but simply eats it himself, or if he eats it without per
forming the five kinds of sacrifice. After death he is put into the
most abominable hell, known as Ktmibhojana. In that hell is a lake
100,000 yojanas [800,000 miles] wide and filled with worms. He
becomes a worm in that lake and feeds on the other worms there,
who also feed on him. Unless he atones for his actions before his
death, such a sinful man remains in the hellish lake of :Ktmibho
jana for as many years as there are yojanas in the width of the lake.
PURPORT
As stated in Bhagavad-gita (3.13):
yajna-si§tasina/:1, santo
mucyante sarva-kilb�aib
bhuiijate te tv agham papa
ya pacanty atma-kara�J-iit
"The devotees of the Lord are released from all kinds of sins because
they eat food which is first offered for sacrifice. Others, who prepare food
for personal sense enjoyment, verily eat only sin." All food is given to us
by the Supreme Personality of Godhead. Eko bahunam yo vidadhati
kiiman: the Lord supplies everyone with the necessities of life. Therefore
we should acknowledge His mercy by performing yajfia (sacrifice). This
is the duty of everyone. Indeed, the sole purpose of life is to perform
yajfia. According to Kr;;r:ta (Bg. 3.9):
yajiiiirthiit karmar:w 'nyatra

loko yam kamw-bandhana/:t
tad-artham karma kaunteya
mukta-sanga/:t samiicara
"Work done as a sacrifice for Vi�I).u has to be performed, otherwise work

binds one to this material world. Therefore, 0 son of Kunti, perform
your prescribed duties for His satisfaction, and in that way you will al
ways remain unattached and free from bondage." If we do not perform
yajiia and distribute prasiida to others, our lives are condemned. Only
after performing yajiia and distributing the prasiida to all dependents
children, briihmar:uzs and old men-should one eat. However, one who
cooks only for himself or his family is condemned, along with everyone
he feeds. After death he is put into the hell known as Krmibhojana.
TEXT 19
�� ij�;r � f�lf(�ta.1f;r ;rm�

en;r� ��'IUS�'�� t{l 3ltl��diffq�:
f;{t�� II � � II
yas tv iha vai steyena baliid vii hirar:tya-ratniidini briihmar:uzsya
viipaharaty anyasya viiniipadi purU$as tam amutra riijan yama-pun.L$ii
ayasmayair agni-pir:u;lai/:t sandaril.Sais tvaci n�kU$anti.
ya/:t -any person who; tu-but; iha-in this life; vai -indeed ;
steyena-by thievery; baliit-by force; vii-or; h irar:t ya -go l d ; ratna
gems; iidini-and so on; briihmar:uzsya-of a briihmar:ta; vii-or;
apaha rati -stea l s; anyasya-of others; vii -or; a niipad i -not in a
calamity; purU$a/:t-a person; tam-him; amutra-in the next life; rii
jan-0 King; yama-purU$ii/:t -the agents of Yamaraja; aya/:t-mayai/:t
made of iron; agni-p ir:t(ia i/:t -balls heated in fire; sandaril.Sai/:t-with
tongs; tvaci-on the skin; n�kU$anti-tear to pieces.
TRANSLATION
My dear King, a person who in the absence of an emergency robs
a briihmai_la-or, indeed, anyone else-of his gems and gold is put
into a hell known as Sandamsa. There his skin is torn and sepa
rated by red-hot iron balls and tongs. In this way, his entire body is
cut to pieces.
TEXT 20
trf� � m�� tn �� ;;£rf�f� �

tn
��T �n� ftij;'ttll �t it� �'fl{T��fiij f� :tt

�q��oll
yas tv iha va agamyarh striyam agamyarh va purU$arh yo$id
abhigacchati tav amutra ka.Saya ta<}ayantas tigmaya surmya lohamayya
purU$am alirigayanti striyarh ca purU$a-rupaya surmya.
yab,-any person who; tu-but; iha-in this life; va-or;

agamyam-unsuitable; striyam-a woman; agamyam-unsuitable;
va-or; purU$am-a man; yo$it-a woman; abhigacchati-approaches
for sexual intercourse; tau-both of them; amutra-in the next life;
kaSaya-by whips; ta<}ayantab,-beating; tigmaya-very hot; sur
mya-by an image; loha-mayya-made of iron; purU$am-the man;
alirigayanti-they embrace; striyam-the woman; ca-also; purU$a
rupaya-in the form of a man; surmya-by an image.
TRANSLATION
A man or woman who indulges in sexual intercourse with an un
worthy member of the opposite sex is punished after death by the
assistants of Yamariija in the hell known as Taptasiirmi. There
such men and women are beaten with whips. The man is forced to
embrace a red-hot iron form of a woman, and the woman is forced
to embrace a similar form of a man. Such is the punishment for
illicit sex.
PURPORT
Generally a man should not have sexual relations with any woman
other than his wife. According to Vedic principles, the wife of another
man is considered one's mother, and sexual relations are strictly forbid-
den with one's mother, sister and daughter. If one indulges in illicit
sexual relations with another man's wife, that activity is considered iden
tical with having sex with one's mother. This act is most sinful. The same
principle holds for a woman also; if she enjoys sex with a man other than
her husband, the act is tantamount to having sexual relations with her
father or son. Illicit sex life is always forbidden, and any man or woman
who indulges in it is punished in the manner described in this verse.
TEXT 21
f�� tr�m;f �l��l�

l(!+t Qt
yas tv iha vai sarviibhigamas tam amutra niraye vartamanarh

vajrakar:ttaka-salmalim aropya n�kar$anti.
ya�-anyone who; tu-but; iha-in this life; vai-indeed; sarva

abhigama �-indulges in sex life indiscriminately, with both men and
animals; tam-him; amutra-in the next life; niraye-in the hell; var
tamanam-existing; vajrakar:t!aka-salmalim-a silk-cotton tree with
thorns like thunderbolts; aropya-mounting him on; n�kar$anti-they
pull him out.
TRANSLATION
A person who indulges in sex indiscriminately-even with
animals-is taken after death to the hell known as Vajrakal).laka
siilmali. In this hell there is a silk-cotton tree full of thorns as
strong as thunderbolts. The agents of Yamaraja hang the sinful
man on that tree and pull him down forcibly so that the thorns
very severely tear his body.
PURPORT
The sexual urge is so strong that sometimes a man indulges in sexual
relations with a cow, or a woman indulges in sexual relations with a dog.
Such men and women are put into the hell known as Vajrakai:J�aka-
salmali. The Kr�Qa consciousness movement forbids illicit sex. From the
description of these verses, we can understand what an extremely sinful
act illicit sex is. Sometimes people disbelieve these descriptions of hell,
but whether one believes or not, everything must be carried out by the
laws of nature, which no one can avoid.
TEXT 22
� f�� T �TJJ��'fr en �'ffiCill� ��ij-�

f�� ij ijl=� �� f;:ij f�qt�l��j
s::... �
·�\<4'11�'-"''�'""'1
.
w:rm
'"'
��Jtonvt�ffl
�" '"' �
"'1'\-,.,� .. � t
-nntm � :::r
"'''.,��
f�:i<l'tRT�TW��'tRT: �titw:r ��

w��lfOiij��;ronftl[it�tlli«�ft�q� II � � II
ye tv iha vai rajanya raja-puru-$ti va apukhar:u;/ii dharma-setun
bhindanti te samparetya vaitara�yam nipatanti bhinna-maryadas
tasyarh niraya-parikha-bhutayarh nadyarh yado-ga�air itas tato
bhak:jyama� atmana na viyujyamanii.S casubhir uhyamana� svaghe na
karma-pakam anusmaranto vi�-mutra-puya-so�ita-kesa-nakhasthi
medo-marhsa-vasa-vahinyam upatapyante.
ye-persons who; tu-but; iha-in this life; vai-indeed; ra

janya� -members of the royal family, or k:jatriyas; raja-purU§a�
government servants; va-or; apa k har:u;/ii� -although born in responsi
ble families; dharma-setun-the bounds of prescribed religious princi
ples; bhindanti -transgress; te-they; s a m paretya - after dying;
vaitara�y a m -named VaitaraQI; nipatanti-fall down; bhinna
maryada�-who have broken the regulative principles; tasyam-in
that; niraya-parikha-bhut a yam-the moat surrounding h e l l ;
nadyam -in the river; yada�-ga�i�-by ferocious aquatic animals;
ita� tata�-here and there; bhak:jyama�� -being eaten; atmana
with the body; na-not; viyujyamana� -being separated; ca-and;
asubhi�-the life airs; uhyama na� -being carried; sva -aghe na-by his
own sinful activities; karma-pakam -the result of his impious ac
tivities; anusmaranta� -remembering; vi!-of stool; m lltra -urine;
puya-pus; so�ita-blood; kesa-hair; nakha-nails; asthi-bones ;

meda�-marrow; marizsa-flesh; vasa-fat; vahinyam-in the river;
upatapyante-are afflicted with pain.
TRANSLATION
A person who is born into a responsible family-such as a
k�atriya, a member of royalty or a government servant-but who
neglects to execute his prescribed duties according to religious
principles, and who thus becomes degraded, falls down at the time
of death into the river of hell known as Vaitar�i. This river,
which is a moat surrounding hell, is full of ferocious aquatic
animals. When a sinful man is thrown into the River Vaitar�i, the
aquatic animals there immediately begin to eat him, but because of
his extremely sinful life, he does not leave his body. He constantly
remembers his sinful activities and suffers terribly in that river,
which is full of stool, urine, pus, blood, hair, nails, bones, mar
row, flesh and fat.
TEXT 23
� �er& � �� ;rnif�rcn��m��'ffi(?;iNf(:
�� ij �fq � 'l�ftflJ��(?;l\Ufloi�
��tnm'h1R«ij'll�� II � � II
ye tv iha vai vr$al£-patayo na$!a-saucacara-niyamiis tyakta-lajja� pa5u
caryarh caranti te capi pretya puya-vi�-mutra-sle$ma-malii-pur��ve
nipatanti tad evatibibhatsitam a§nanti.
ye-persons who; tu-but; iha-in this life; vai-indeed: vr$al£

pataya �-the husbands of the sudras; nU$!a-lost: sauca-acara
niya ma� - whose cleanliness, good behavior and regulated life: tyakta
lajja�-without shame; pasu-caryam-the behavior of animals:
caranti-they execute; te-they; ca-also; api-indeed: pretya
dying; puya -of pus; vi!-stool; miltra-urine; sle$ma-mucus:
mala-saliva; pur �-full; ar�ve-in an ocean: nipatanti-fall: tat-
that: eva-only; atibrbhatsitam-extremely disgusting; a.Snanti-they

eat.
TRANSLATION
The shameless husbands of lowborn sudra women live exactly
like animals, and therefore they have no good behavior, cleanli
ness or regulated life. After death, such persons are thrown into
the hell called Puyoda, where they are put into an ocean filled with
pus, stool, urine, mucus, saliva and similar things. Sudras who
could not improve themselves fall into that ocean and are forced to
eat those disgusting things.
PURPORT
Sri:la Narottama diisa Thakura has sung,
karma-kar:u;la, jfiiina-kar:u)a, kevala vi§era bar:u;la,

amrta baliya yeba khaya
nii nii yoni sadii phire, kadarya bhak$ar:w kare,
tara janma ada/:t-pate yaya
He says that persons following the paths of karma-kar:u;la and jfiiina

kaTJ4,a (fruitive activities and speculative thinking) are missing the op
portunities for human birth and gliding down into the cycle of birth and
death. Thus there is always the chance that he may be put into the
Puyoda Naraka, the hell named Puyoda, where one is forced to eat stool,
urine, pus, mucus, saliva and other abominable things. It is significant
that this verse is spoken especially about sudras. If one is born a sudra,
he must continually return to the ocean of Puyoda to eat horrible things.
Thus even a born sudra is expected to become a brahmarJ-a; that is the
meaning of human life. Everyone should improve himself. Kr�Q.a says in
Bhagavad-gua (4.13), catur-varrJ-yarh maya smam gur:w-karma
vibhaga.Sa/:t: "According to the three modes of material nature and the
work ascribed to them, four divisions of human society were created by
Me." Even if one is by qualification asudra, he must try to improve his
position and become a brahmar:w. No one should try to check a person,
no matter what his present position is, from coming to the platform of a
bn'ihmar:w or a Vai�f.lava. Actually, one must come to the platform of a

Vai�f.lava. Then he automatically becomes a brahmar:w. This can be done
only if the Kr�f.la consciousness movement is spread, for we are trying to
elevate everyone to the platform of Vai�I)ava. As Kr�f.la says in
Bhagavad-gita (18.66), sarva-dharmiin parityajya mam ekam sarar:wm
vraja: "Abandon all other duties and simply surrender unto Me.,. One
must give up the occupational duties of a sudra, �atriya or vaiSya and
adopt the occupational duties of a Vai�I)ava, which include the activities
of a brahmar:w. Kr�f.la explains this in Bhagavad-gita (9.32):
mam hi partha vyapasritya

ye 'pi syu/:t papa-yonaya/:t
striyo vaiSyas tatha sudras
te 'pi yanti param gatim
"0 son of Prtha, those who take shelter in Me, though they be of lower
birth-women, vaiSyas [merchants], as well as sudras [workers]-can
approach the supreme destination." Human life is specifically meant for
going back home, back to Godhead. That facility should be given to
everyone, whether one be a sudra, a vaiSya, a woman or a �atriya. This
is the purpose of the Kr�f.la consciousness movement. However, if one is
sudra, he must suffer as described in this verse: tad
satisfied to remain a
evatibibhatsitam a§nanti.
TEXT 24
it. ft� � �lltf� ;Jt�ou�tll �tr:nf«m 3ldN �
��rij � �q�cr�q��rr-p:r��fll�tr�ijll�'all
ye tv iha vai sva-gardabha-patayo brahmaTJiid:ayo mrgaya vihara
atirthe ca mrgan nighnanti tan api samparetal la�ya-bhutan yama
puru§ti i§ubhir vidhyanti.
ye-those who; tu-but; iha-in this life; vai-or; sva-of dogs:

gardabha-and asses; pataya/:t maintainers ; brahmar:ta-adaya/:t
-
brahmar:ws, �atriyas and vaiSyas; mrgaya vihara/:t-taking pleasure in

hunting animals in the forest; atirthe-other than prescribed; ca-also;

mrgan-animals; nighnanti-kill; tan-them; api-indeed; sam
paretan-having died; lalcyya-bhutan-becoming the targets; yama
purU$a&-the assistants of Yamaraja; i{;ubhi&-by arrows; vidhyanti
pierce.
TRANSLATION
If in this life a man of the higher classes [hrahmal).a, k�atriya and
vaisya] is very fond of taking his pet dogs, mules or asses into the
forest to hunt and kill animals unnecessarily, he is placed after
death into the hell known as Priil).arodha. There the assistants of
Yamaraja make him their targets and pierce him with arrows.
PURPORT
In the Western countries especially, aristocrats keep dogs and horses to
hunt animals in the forest. Whether in the West or the East, aristocratic
men in the Kali-yuga adopt the fashion of going to the forest and un
necessarily killing animals. Men of the higher classes (the brahmar:ws,
/cyatriyas and vaiSyas) should cultivate knowledge of Brahman, and they
should also give the sudras a chance to come to that platform. If instead
they indulge in hunting, they are punished as described in this verse.
Not only are they pierced with arrows by the agents of Yamaraja, but
they are also put into the ocean of pus, urine and stool described in the
prevwus verse.
TEXT 25
it f� � �� RSJ�� Qt;rJJrq{�� ij

WRifi mQtf��'«f�t �� fcmWQ II � � II
ye tv iha vai dambhika dambha-yajfie�u pa§un viSasanti tan amU$mil
loke vaiSase narake patitan niraya-patayo yatayitva viSasanti.
ye-persons who; tu-but; iha-in this life; vai-indeed;

dambhika&-very proud of wealth and a prestigious position; dambha
yajfie�u-in a sacrifice performed to increase prestige; pa§un-animals;
visasanti-kill; tan-them; amu�min loke-in the next world;
vaiSase-Vaisasa or Visasana; narake-into the hell; patitan-fallen;
niraya-patayab,-assistants of Yamaraja; yatayitva-causing sufficient

pain; viSasanti-ki11.
TRANSLATION
A person who in this life is proud of his eminent position, and

who heedlessly sacrifices animals simply for material prestige, is
put into the hell called Visasana after death. There the assistants of
Yamaraja kill him after giving him unlimited pain.
PURPORT
In Bhagavad-gita (6.41) Kr�Q.a says, sucinarh srimatam gehe yoga
bhrU§!o 'bhijayate: "Because of his previous connection with bhakti
yoga, a man is born into a prestigious family of brahma� or
aristocrats." Having taken such a birth, one should utilize it to perfect
bhakti-yoga. However, due to bad association one often forgets that his
prestigious position has been given to him by the Supreme Personality of
Godhead, and he misuses it by performing various kinds of so-called
yajnas like kali-puja or durga-puja, in which poor animals are sacrificed.
How such a person is punished is described herein. The word dambha
yajne$U in this verse is significant. If one violates the Vedic instructions
while performing yajna and simply makes a show of sacrifice for the
purpose of killing animals, he is punishable after death. In Calcutta there
are many slaughterhouses where animal flesh is sold that has supposedly
been offered in sacrifice before the goddess KalL The siistras enjoin that
one can sacrifice a small goat before the goddess Kali once a month.
Nowhere is it said that one can maintain a slaughterhouse in the name of
temple worship and daily kill animals unnecessarily. Those who do so
receive the punishments described herein.
TEXT 26
;;rf'�� uit l�Rt rn:m �: 'Wtltfu �i{l{tma qtq

�ijq;r�:��fqtqf�qt�: \ll=ql�;;rf� II �G. II
yas tv iha vai savar�rh bharyarh dvijo retab, payayati kama-mohitas
tam papa-krtam amutra retab,-kulyayarh patayitva retab, sampayayanti.
ya�-any person who; tu-but; iha-in this life; vai-indeed; sa

var � m-of the same caste; b hdryiim - his wife; dvija�-a person of a
higher caste ( such as a brahmar:w, �atriya or vaiSya); reta�-the
semen: payayati-causes to drink; kiima-mo h ita�-being deluded by
lusty desires; tam-him; papa-k rtam -performing sin; amutra-in the
next life; reta�-kulyayam-in a river of semen; patayitva-throwing;
reta�-semen; sampayayanti-force to drink.
TRANSLATION
If a foolish member of the twice-born classes [brahmat:J.a,
k�atriya and vaisya) forces his wife to drink his semen out of a
lusty desire to keep her under control, he is put after death into
the hell known as Lalabhak�a. There he is thrown into a flowing
river of semen, which he is forced to drink.
PURPORT
The practice of forcing one's wife to drink one's own semen is a black
art practiced by extremely lusty persons. Those who practice this very
abominable activity say that if a wife is forced to drink her husband's
semen, she remains very faithful to him. Generally only low-class men
engage in this black art, but if a man born in a higher class does so, after
death he is put into the hell known as Lalabhak!?a. There he is immersed
in the river known as Sukra-nadi and forced to drink semen.
TEXT 27
it �CJ& � �q)sf� ilW !Wn� ijP-fi;r_ �T Fli3��

�l;fr ��Gt qt ffi� ft qt� �tffl ��rr: ffiW{:
ij�;r fti�fu� ij�� ;:ij II �\911
ye tv iha vai dasyavo 'gnida garadii graman siirthan va vilumpanti
rajano raja-bhata va tams capi hi paretya yamadiita vajra-da�tra�
svana� sapta-satani vimsatiS ca sarabhasam khiidanti.
ye-persons who; tu-but; iha-in this life; vai-indeed;

dasyava�-thieves and plunderers; agni- da � -who set fire; gara-
datt-who administer poison; griinuin-villages; siirthiin-the mercan

tile class of men; vii-or; vilumpanti-plunder; rajanatt-kings; raja
bhatatt-government officials; vii-or; tan-them; ca-also; api-in
deed; hi-certainly; paretya-having died; yamadutatt-the assistants
of Yamaraja; vajra-dam.watt-having mighty teeth; svanatt-dogs:
sapta-satiini-seven hundred; vimsatitt-twenty; ca-and: sara
bhasam-voracious!y; khiidanti -devour.
TRANSLATION
In this world, some persons are professional plunderers who set

fire to others' houses or administer poison to them. Also, members
of the royalty or government officials sometimes plunder mercan
tile men by forcing them to pay income tax and by other methods.
After death such demons are put into the hell known as
Sarameyiidana. On that planet there are 720 dogs with teeth as
strong as thunderbolts. Under the orders of the agents of
Yamariija, these dogs voraciously devour such sinful people.
PURPORT
In the Twelfth Canto of Srimad-Bhagavatam, it is said that in this age
of Kali everyone will be extremely disturbed by three kinds of tribula
tions: scarcity of rain, famine, and heavy taxation by the government.
Because human beings are becoming more and more sinful, there will be
a scarcity of rain, and naturally no food grains will be produced. On the
plea of relieving the suffering caused by the ensuing famine. the govern
ment will impose heavy taxes, especially on the wealthy mercantile com
munity. In this verse, the members of such a government are described
as dasyu, thieves. Their main activity will be to plunder the wealth of the
people. Whether a highway robber or a government thief, such a man
will be punished in his next life by being thrown into the hell known as
Sarameyadana, where he will suffer greatly from the bites of ferocious
dogs.
TEXT 28
t�f� �H at�� fu m�� t�RA'i4 � en tti?.ff?JRij

n "· ,.... � ::\.....
�� S-=4 l�'i�tN':Y�l 1-1�tt;Jfiffi tlt�Wf�;;�l{ �
� �
�
1•11\'{�H
"' '"'
Cf �
'"'
ij'qk4ij �� fl{q- ��Mt�'l��ij (l�TR�f��m fer�'F:f

'flili�IUU ;r iWilltlll: �tilffii't f;{'tQftf II �� II
yas tv iha vii anrtarh vadati siik$ye dravya-vinimaye dane vii kathaiicit
sa vai pretya narake 'vicimaty adha�-sirii niravakiiSe yojana
satocchriiyiid giri-murdhna� sampiityate yatra jalam iva sthalam aSma
pmham avabhiisate tad avicimat tila§o viSiryamiilJCL-Sariro na
mriyamiir:ta� punar iiropito nipatati.
ya�-anyone who; tu-but; iha-in this life; vii-or; anrtam-a lie;

vadati-spea ks; sii/cyye-giving witness; dravya-vinimaye-in ex
change for goods; dane-in giving charity; vii-or; kathaiicit-some
how; sa�-that person; vai-indeed; pretya-after dying; narake-in
the hell; avicimati-named Avicimat having no water) ; adha�-sirii�
(
with his head downward; niravakiiSe-without support; yojana-sata-of
eight hundred miles; ucchriiyiit-having a height; giri-of a mountain;
murdhna� - from the top; sampiityate-is thrown; yatra-where;
jalam iva-lik e water; sthalam-land; a§ma-pr�!ham-having a sur
face of stone; avabhiisate-appears; tat-that; avicimat-having no
water or waves; tilaSa�-in pieces as small as seeds; viSiryamiilJCL
being broken; sarira�-the body; na m riyamiilJCL�-not dying;
puna�-again; iiropita�-raised to the top; nipatati-falls down.
TRANSLATION
A person who in this life hears false witness or lies while trans
acting business or giving charity is severely punished after death
by the agents of Yamaraja. Such a sinful man is taken to the top of a
mountain eight hundred miles high and thrown headfirst into the
hell known as Avicimat. This hell has no shelter and is made of
strong stone resembling the waves of water. There is no water
there, however, and thus it is called Avicimat [waterless].
Although the sinful man is repeatedly thrown from the mountain
and his body broken to tiny pieces, he still does not die but con
tinuously suffers chastisement.
TEXT 29
([[�� NSIT �T�� qt ('ll�q'hl«i�� qt

� ��sfq qt f� 3t�IG>ij�'ff fit�� 'httr��fu
'R(SS$fi+J:41Bt � �'Wlf �!Jl�ij �Pf�Q II �� II
yas tv iha vai vipro rajanyo vaiSyo va soma-pithas tat-kalatram va

suram vrata-stho 'pi va pibati pramiidatas te$arh nirayam nitanam urasi
padakramyasye vahnina dravamiir:tam kar$1}iiyasam ni$incanti.
yab-anyone who; tu-but; iha-in this lfe; vai-indeed; viprab-a

learned brahmar:ta; rajanyab-a k$atriya; vaiSyab-a vaiSya; va-or;
soma-pithab-drink soma-rasa; tat-his; kalatram-wife: va-or;
suram-liquor; vrata-sthab-being· situated in a vow; api-certainly;
va-or; pibati-drinks; pramiidatab-out of illusion; te$iim-of all of
them; nirayam-to hell; nitanam-being brought; urasi-on the chest:
pada-with the foot; akramya-stepping; asye-in the mouth;
vahnina-by fire; dravamar:tam-melted; kar$r:tiiya sam-iron:
ni$incanti-they pour into.
TRANSLATION
Any brahma.t;Ia or brahma.t;Ia's wife who drinks liquor is taken by
the agents of Yamaraja to the hell known as Aya�pana. This hell
also awaits any k�atriya, vaisya, or person under a vow who in illu
sion drinks soma-rasa. In Aya}:tpana the agents of Yamaraja stand
on their chests and pour hot melted iron into their mouths.
PURPORT
One should not be a brahmar:ta in name only and engage in all kinds of
sinful activities, especially drinking liquor. Brahmar:tas, k$atriyas and
vaiSyas must behave according to the principles of their order. If they
fall down to the level of sudras, who are accustomed to drink liquor. they
will be punished as described herein.
TEXT 30
3N :q �f�& qt 3TR�ijl=� �� atilMQI+-41( ..
t�IJff�if.Hfl ertf� WI q 'I� � �Cfi �q �T �I(Cfi��

f�se{ffiJ�m RtnRreT �� Rr.tt �ij II� II o
atha ca yas tv iha va atma-sambhavanena svayam adhamo janma-tapo

vidyacara-var1)ii.Sramavato variyaso na bahu manyeta sa mrtaka eva
mrtva �arakardame niraye 'vak-sira nipatito duranta yatana hy a5nute.
atka-furthermore; ca-also; ya� - anyone who; tu-but; iha-in

this life; va -or; atma-sambhavanena-by false prestige; svayam
himself; adhama�-very degraded; janma -good birth; tapa�
austerities; vidya -knowledge; acara-good behavior; varr:w--asrama
vata�-in terms of strictly following the principles of var1)ii.Srama;
variyasa�-of one who is more honorable; na-not; bahu-much;
manyeta -respects; sa�-he; mrtaka�-a dead body; eva-only;
mrtva -after dying; �a rakarda me-named K�arakardama; niraye-in
the hell; avak-sira-with his head downward; nipatita�-thrown;
duranta� yatana� - severe painful conditions; hi-indeed; a5nute
suffers.
TRANSLATION
A lowborn and abominable person who in this life becomes
falsely proud, thinking "I am great," and who thus fails to show
proper respect to one more elevated than he by birth, austerity,
education, behavior, caste or spiritual order, is like a dead man
even in this lifetime, and after death he is thrown headfirst into
the hell known as K�iirakardama. There he must great suffer great
tribulation at the hands of the agents of Yamaraja.
PURPORT
One should not become falsely proud. One must be respectful toward
a person more elevated than he by birth, education, behavior, caste
or spiritual order. If one does not show respect to such highly elevated
persons but indulges m false pride, he receives punishment in

K�arakardama.
TEXT 31
��:�i{��T�f� ��Qj��
q�q �;rf��n�� tq�t=ijl ��: m� �er �NRIWiti4-
�m�... fq�� ttfrij :q tn�-a- :q ��tort tt�� 'fl<i\t:

II � � II
ye tv iha vai purWjaf:t purWja-medhena yajante yas ca striyo nr-pa.Sun
khiidanti tams ca te pa.Sava iva nihatii yama-sadane yatayanto rak$o
ga1}ii/:t saunikii iva svadhitiniivadiiyasrk pibanti nrtyanti ca gayanti ca
hr$yamii1}ii yatheha purWjiidiif:t.
ye-persons who; tu-but; iha-in this life; vai-indeed; purWjaf:t

men; purWja-medhena-by sacrifice of a man; yajante-worship (the
goddess Kali or Bhadra Kaii); ya/:t-those who; ca-and; striya/:t
women; nr-pa.Sun-the men used as sacrifice; khiidanti-eat : tan
them; ca-and; te-they; pa§ava/:t iva-like the animals; nihatii/:t
being slain; yama-sadane -in the abode of Yamaraja; yatayanta/:t
punishing; rak$a/:t-ga1}ii/:t-being Rak�asas; saunikii/:t-the killers:
iva-like; svadhitinii-by a sword; avadiiya-cu ll ing to pieces: asrk
the blood; pibanti-drink; nrtyanti-dance ; ca-and; gayanti-sing :
ca-al so; h r$ yama1}ii/:t-being delighted; yatha -just like; iha-in this
world; purWja-adii/:t-the man-eaters.
TRANSLATION
There are men and women in this world who sacrifice human
beings to Bhairava or Bhadra Kiili and then eat their victims' flesh.
Those who perform such sacrifices are taken after death to the
abode of Yamaraja, where their victims, having taken the form of
Rak!?asas, cut them to pieces with sharpened swords. Just as in this
world the man-eaters drank their victims' blood, dancing and
singing in jubilation, their victims now enjoy drinking the blood

of the sacrificers and celebrating in the same way.
TEXT 32
it f� attWtm� JrtiJ �n ��q�ij��

qt
fum�t'l.��ij_srm:tqsffin� itiT�q1TT �Qtlf..Q ijsfq :q

!Rtr �"��;n� �� sifijt�;n;{: ��¥t�t �1{6t: Cfi(
t��fup��'fr-natR'\�'f� �a- II � � II
ye tv iha va aniigaso 'ra'(l-ye grame va vaiSrambhakair upasrtan
upaviSrambhayya jijiv�un sula-sutrad�upaprotan kru)anakataya
yatayanti te 'pi ca pretya yama-yatanasu sulad�u protatmana� k$ut
trQ.bhyam cabhihata� kanka-vatadibhiS cetas tatas tigma-tu�ir
ahanyamana atma-samalam smaranti.
ye-persons who; tu-but; iha-in this life; va-or; aniigasa�

who are faultless; ara'(l-ye-in the forest; grame-in the village; va-or;
vaiSrambhakai�-by means of good faith; upasrtan-brought near;
upaviSrambhayya-inspiring with confidence; jijiv�un-who want to be
protected; sula-sutra-ad�u-on a lance, thread, and so on; upaprotan
fixed; kru)anakataya-like a plaything; yatayanti-cause pain; te
those persons; api-certainly; ca-and; pretya-after dying; yama
yatanasu-the persecutions of Yamaraja; sula-ad�u-on lances and so
on; prota-atmana�-whose bodies are fixed; k$ut-trQ.bhyam-by
hunger and thirst; ca-also; abhihata�-overwhelmed; kanka-vata
adibhi/:1,-by birds such as herons and vultures; ca-and; ita/:1, tata�
h e r e a n d t h e r e; tigma-tu'(l-Q. a i � - h a v i ng p o i n t e d b e aks ;
ahanyamana/:1,-being tortured; atma-samalam-own sinful activities;
smaranti-they remember.
TRANSLATION
In this life some people give shelter to animals and birds that
come to them for protection in the village or forest, and after mak
ing them believe that they will be protected, such people pierce
them with lances or threads and play with them like toys, giving
them great pain. After death such people are brought by the assis
tants of Yamaraja to the hell known as Siilaprota, where their
bodies are pierced with sharp, needlelike lances. They suffer from
hunger and thirst, and sharp-beaked birds such as vultures and
herons come at them from all sides to tear at their bodies. Tor
tured and suffering, they can then remember the sinful activities
they committed in the past.
TEXT 33
� � � 4{€fl�� · ��· �·
{;{qij�ij � �q
��sfq � 9R� ��
��H q��t: �� 't�tt Jnl�CI tfqt ��T'I. II � � II
ye tv iha vai bhutiiny udvejayanti narii ulbar,w-svabhavii yathii
dandaSukiis te 'pi pretya narake dandaSukiikhye nipatanti yatra nrpa
danda.Sukii� paiica-mukhii� sapta-mukhii upasrtya grasanti yathii
bilesayiin.
ye-persons who; tu-but; iha-in this life; vai-indeed; bhutiini

to living entities; udvejayanti-cause unnecessary pain; narii�-men:
ulbar,w-svabhiivii�-angry by nature; yathii-just like; dandaSukii�
snakes; te-they; api-also; pretya-after dying; narake-in the hell;
danda.Suka-iikhye-named Dandasiika; nipatanti-fall down: yatra
where; nrpa-0 King; danda.Sukii�-serpents; paiica-mukhii�-hav
ing five hoods; sapta-mukhaft-having seven hoods; upasrtya-reach
ing up; grasanti-eat; yathii-j ust like; bile sayan- mice.
_
TRANSLATION
Those who in this life are like envious serpents, always angry
and giving pain to other living entities, fall after death into the
hell known as Dandasiika. My dear King, in this hell there are ser
pents with five or seven hoods. These serpents eat such sinful per
sons just as snakes eat mice.
TEXT 34
� frtl& til 3l��f� 4{fflfif f;t��f�

�if;ft� � �f� 't{lfWI ��II�� II
ye tv iha va andhavata-kusula-guhad�u bhutani nirundhanti
tathamutra te$V evopavesya sagarer:ta vahnina dhumena nirundhanti.
ye-persons who; tu-but; iha-in this life; va-or; andha-avata

a blind well; kusula -granaries; guha-ad�u-and in caves; bhutani
the living entities; nirundhanti-confine: tatha -similarly ; amutra-in
the next life; le$u-in those same places; eva-certainly; upavesya
causing to enter; s agarer:ta-with poisonous fumes; vahnina-with fire;
dhumena-with smoke; nirundhanti-confine.
TRANSLATION
Those who in this life confine other living entities in dark wells,
granaries or mountain caves are put after death into the hell
known as Avata-nirodhana. There they themselves are pushed into
dark wells, where poisonous fumes and smoke suffocate them and
they suffer very severely.
TEXT 35
�f�a �atfu�J;r+qr•lijlfltrT ��qftf��rrijlf"�Mftef qA;r

:q�q1 � ij� :q"Tfq f.{� qtq'l:�u� �� ill:
�·��;:r: S1«&��6l�l��q1�f� ��II
yas tv iha va atithin abhyagatan va grha-patir asakrd upagata-manyur
didhak$ur iva papena cak$U$li nirik$ate tasya capi niraye papa-df$.ler
ak$ir:tf vajra-tur:t-Qii grdhra/:t kmika-kaka-vatadaya/:t prasahyoru-balad
utpa!ayanti.
ya/:t-a person who; tu-but; iha-in this life; va-or; atithin

guests; abhyagatan-visitors; va-or; grha-pati/:t-a householder;
asakrt-many times; upagata - obtaining; manyu/:t-anger; didhak
$U/:t-one desiring to burn; iva-like; papena -sinful; cak$U$a-with
eyes; nir ik$ate - looks at; tasya-of him; ca-and; api-certainly;

niraye-in hell; piipa-dr�!e/:£-of he whose vision has become sinful;
ak$i�i-the eyes; vajra-tu�}:£-those who have powerful beaks;
grdhra /:£-vu!tures; kanka-herons; kaka-crows; vafa -adaya/:£-and
other birds; prasahya-violently; uru-balat-with great force; ut
piifayanti-pluck out.
TRANSLATION
A householder who receives guests or visitors with cruel
glances, as if to burn them to ashes, is put into the hell called
Paryavartana, where he is gazed at by hard-eyed vultures, herons,
crows and similar birds, which suddenly swoop down and pluck
out his eyes with great force.
PURPORT
According to the Vedic etiquette, even an enemy who comes to a
householder's home should be received in such a gentle way that he
forgets that he has come to the home of an enemy. A guest who comes to
one's home should be received very politely. If he is unwanted, the
householder should not stare at him with blinking eyes, for one who does
so will be put into the hell known as Paryavartana after death, and there
many ferocious birds like vultures, crows, and coknis will suddenly come
upon him and pluck out his eyes.
TEXT 36
;;rT� 3lt@nfil'lm�,fm�Q�1Jn ij�fflsfilf?t�ft

qJ
3l�otr:Fnm�T 'l�'ITIJlw.r��) R��
�fil� ij :;;oM' �qaFf��IJT�IJl�q�: i_�'Ta�
�� fwt� � � f� 'lN� ��"' � ��
ij�ffl� �: 'lfttf�f;Q II �G. II
yas tv iha vii a(lhyabhimatir ahankrtis tiryak-prek$a�/:£ sarvato
'bhiviSanki artha-vyaya-nasa-cintayii pariSU§yamii�a-hrdaya-vadano
nirvrtim anavagato graha iviirtham abhirak$ati sa eli pi pretya tad
utpiidanotkar�a�a-samrak$a�-samala-graha}:£ sucfmukhe narake
nipatati yatra ha vitta-graham papa-purU$aril dharmaraja-purU$ii

vayaka iva sarvato nge$ U siltrai� parivayanti.
'
ya�-any person who; tu-but; iha-in this world; vii-or; at;lhya

ab himati�-proud because of wealth; aha rikrti�-egotistic; tiryak-prek
$a��-whose vision is crooked; sarvata� abhivi.Sariki-always fearful
of being cheated by others, even by superiors; artha-vyaya-nasa-cin
taya-by the thought of expenditure and loss; pariSU$ya 11Ui�-dried
up; hrdaya-vadana�-his heart and face; nirvrtim -happiness ;
anavagata�-not obtaining; graha�-a ghost; iva-like; artham
wealth; a b hirak$ati-protects; sa�-he ; ca-also; api-indeed;
pretya-after dying; tat-of those riches; utpadana-of the earning;
utkar$a�-increasing; samrak$a�-protecting; samala-graha�-ac
cepting the sinful activities; silcimukhe-named Suclmukha; narake
in the hell; nipatati-falls down; yatra-where; ha-indeed; vitta
graham-as a money-grabbing ghost; papa-purU$am-very sinful man;
dharmaraja-puru$ii�-the commanding men of Yamaraja; vayakii�
iva-like expert weavers; sarvata�-al1 over; aflge$ u-on the limbs of
the body; siltrai�-by threads; parivayanti-stitch.
TRANSLATION
One who in this world or this life is very proud of his wealth al
ways thinks, "I am so rich. Who can equal me?" His vision is
twisted, and he is always afraid that someone will take his wealth.
Indeed, he even suspects his superiors. His face and heart dry up at
the thought of losing his wealth, and therefore he always looks
like a wretched fiend. He is not in any way able to obtain actual
happiness, and he does not know what it is to be free from anxiety.
Because of the sinful things he does to earn money, augment his
wealth and protect it, he is put into the hell called Siicimukha,
where the officials of Yamaraja punish him by stitching thread
through his entire body like weavers manufacturing cloth.
PURPORT
When one possesses more wealth than necessary, he certainly becomes
very proud. This is the situation of men in modern civilization. Accord-
ing to the Vedic culture, brahmar:tas do not possess anything, whereas

/cyatriyas possess riches, but only for performing sacrifices and other
noble activities as prescribed in the Vedic injunctions. A vaiSya also
earns money honestly through agriculture, cow protection and some
trade. If a sildra gets money, however, he will spend it lavishly, without
discrimination, or simply accumulate it for no purpose. Because in this
age there are no qualified brahmar:tas, /cyatriyas or vaiSyas, almost every
one is a sudra (kalau sildra-sambhavab,}. Therefore the sudra mentality
is causing great harm to modern civilization. A sildra does not know how
to use money to render transcendental loving service to the Lord. Money
is also called la/cymi, and Lak�ml is always engaged in the service of
NarayaQ.a. Wherever there is money, it must be engaged in the service of
Lord NarayaQa. Everyone should use his money to spread the great
transcendental movement of J<r�Qa consciousness. If one does not spend
money for this purpose but accumulates more than necessary, he will
certainly become proud of the money he illegally possesses. The money
actually belongs to J<r�Qa, who says in Bhagavad-gitii (5.29), bhoktaram
yajna-tapasam sarva-loka-mahesvaram: "I am the true enjoyer of
,
sacrifices and penances, and I am the owner of all the planets..
Therefore nothing belongs to anyone but J<r�Qa. One who possesses more
money than he needs should spend it for J<r�Qa. Unless one does so, he
will become puffed up because of his false possessions, and therefore he
will be punished in the next life, as described herein.
TEXT 37
��fcl�t �� 'n� «f;:q ��: «t��,; ij;{,; :q «�
��ffi;fr � �:q��fa\ijl 3l��;fl�� qttl�OI W�f�
ij�q ��ffl;r �� Q �� ij ��tiT f;{fq�""ij
II �\9 II
evam-vidha naraka yamalaye santi sata§a/:t sahasra§as te�u sarve�u ca

sarva evadharma-vartino ye kecid ihodita anuditas cavani-pate
paryayer:ta viSanti tathaiva dharmtinuvartina itaratra iha tu punar
bhave ta ubhaya-se�abhyam niviSanti.
evam-vidha�-of this sort; na raka�-the many hells; yama-alaye

in the province of Yamaraja; santi-are; s atasa�- hundreds ;
sahasra§a�-thousands ; te�u -in those hellish planets; sarve�u -all;
ca- also; sarve -all; eva- indeed ; adharm a vartina �-persons not
-
following the Vedic principles or regulative principles; ye kecit

whosoever; iha-here; udita�-mentioned; anudita�-not mentioned;
ca-and; avani-pate-0 King; pa ryaye�-according to the degree of
different kinds of sinful activity; viSanti-they enter; tatha eva
similarly; dharma-anuvartina�-those who are pious and act according
to the regulative principles or Vedic injunctions; itaratra-elsewhere;
iha-on this planet; tu-but; pu na � bhave- into another birth; te-all
-
of them; ubhaya-se�abhyam-by the remainder of the results of piety or

v1ce; niviSanti-they enter.
TRANSLATION
My dear King Parik�it, in the province of Yamaraja there are

hundreds and thousands of hellish planets. The impious people I
have mentioned-and also those I have not mentioned-must all
enter these various planets according to the degree of their im
piety. Those who are pious, however, enter other planetary
systems, namely the planets of the demigods. Nevertheless, both
the pious and impious are again brought to earth after the results
of their pious or impious acts are exhausted.
PURPORT
This corresponds to the beginning of Lord Kr�Q.a's instructions in
Bhagavad-gita. Tatha dehantara-prapti�: within this material world,
one is simply meant to change from one body to another in different
planetary systems. Urdhvarh gacchanti satva-stha: those in the mode of
goodness are elevated to the heavenly planets. Adho gacchanti tamasa�:
similarly, those too engrossed in ignorance enter the hellish planetary
systems. Both of them, however, are subjected to the repetition of birth
and death. In Bhagavad-gita it is stated that even one who is very pious
returns to earth after his enjoyment in the higher planetary systems is
over (�ir:te puTJ-ye martya-lokarh viSanti). Therefore, going from one
planet to another does not solve the problems of life. The problems of life
will only be solved when we no longer have to accept a material body.

This can be possible if one simply becomes Kr��a conscious. As ��a
says in Bhagavad-gitii (4. 9) :
janma karma ca me divyam

evam yo vetti tattvata/:t
tyaktva deham punar janma
naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and ac

tivities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, 0 Arjuna." This is the per
fection of life and the real solution to life's problems. We should not be
eager to go to the higher, heavenly planetary systems, nor should we act
in such a way that we have to go to the hellish planets. The complete pur
pose of this material world will be fulfilled when we resume our spiritual
identities and go back home, back to Godhead. The very simple method
for doing this is prescribed by the Supreme Personality of Godhead.
Sarva-dharman parityajya mam ekam saral)ilm vraja. One should be
neither pious nor impious. One should be a devotee and surrender to the
lotus feet of ��a. This surrendering process is also very easy. Even a
child can perform it. Man-mana bhava mad-bhakto mad-yaji mam
namaskuru. One must always simply think of ��a by chanting Hare
��r:ta, Hare ��Q.a, Kr��a ��a, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare. One should become Kr��a's devotee, worship
Him and offer obeisances to Him. Thus one should engage all the ac
tivities of his life in the service of Lord ��a.
TEXT 38
A��Uf'{Tll 31�� l�lJTa": II C((ti'Etl�eno��
tr��T ��! ��'«' i3440tf� tl�i(41t:fffl '1l(ltl01�
��IOO�tf� � �q'il�'i'iltltgoi'itl'i�fol�: �
�fu �;rtl'fu « �� n q('il�q;(tsm�'iA
�ll1f��ik II ��II
nivrtti-la/cyar:w,-miirga iidiiv eva vyiikhyiita�. etiiviin eviir:u;la-koso ya§

caturdaSadhii puriir:te$U vikalpita upagiyate yat tad bhagavato
niiriiyar:tasya siilcyiin mahii-purU$asya sthavi$tham rupam iitmamiiyii
gur:wmayam anuvarr:titam iidrta� pathati srr:toti sriivayati sa upageyam
bhagavata� paramiitmano 'griihyam api sraddhii-bhakti-viSuddha
buddhir veda.
nivrtti-la/cyar:w,-miirga�-the path symptomized by renunciation, or

the path of liberation; iidau-in the beginning (the Second and Third
Cantos); eva-indeed; vyiikhyiita�-described; etiiviin-this much;
eva-certainly; ar:u;la-kosa�-the universe, which resembles a big egg;
ya�-which; caturdaSa-dhii-in fourteen parts; puriir:te$u-in the
Puriir:tas; vikalpita� -divided; upagiyate-is described; yat -which;
tat-that; bhagavata�-of the Supreme Personality of Godhead;
niiriiyar:tasya-of Lord Narayai:J.a; siilcyiit -directly ; mahii-purU$asya
of the Supreme Person; sthavi$tham-the gross; rupam-form; iitma
miiyii-of His own energy; gur:w-of the qualities; mayam-consisting;
anuvarr:titam-described; ii drta�-venerating; pathati-one reads;
srr:toti-or hea rs; sriivayat i-or explains; sa�-that person;
upageyam-song; bhagavata�-of the Supreme Personality of
Godhead; paramiitmana�-of the Supersoul; agriihyam-difficult to
understand; api-although; sraddhii-by faith; bhakti-and devotion;
viSuddha-purified; buddhi�-whose intelligence; veda-understands.
TRANSLATION
In the beginning [the Second and Third Cantos of Srimad
Bhagavatam] I have already described how one can progress on the
path of liberation. In the Puriil,las the vast universal existence,
which is like an egg divided into fourteen parts, is described. This
vast form is considered the external body of the Lord, created by
His energy and qualities. It is generally called the virii!a-riipa. If
one reads the description of this external form of the Lord with
great faith, or if one hears about it or explains it to others to
propagate bhagavata-dharma, or K��l).a consciousness, his faith
and devotion in spiritual consciousness, K��l).a consciousness, will
gradually increase. Although developing this consciousness is very
difficult, by this process one can purify himself and gradually

come to an awareness of the Supreme Absolute Truth.
PURPORT
The Kr�I,la consciousness movement is pushing forward the pub

lication of Srimad-Bhagavatam, as explained especially for the
understanding of the modern civilized man, to awaken him to his origi
nal consciousness. Without this consciousness, one melts into complete
darkness. Whether one goes to the upper planetary systems or the hellish
planetary systems, he simply wastes his time. Therefore one should hear
of the universal position of the vinita form of the Lord as described in
Srimad-Bhagavatam. That will help one save himself from material con
ditional life and gradually elevate him to the path of liberation so that he
can go back home, back to Godhead.
TEXT 39
� � ij?.ft ��+{ �tf �;re) �ftf: I
�Af4i€14tl�t;i �: ��+t f1EA1 ��fill�� 1
srutva sthulam tatha su�marh
rupam bhagavato yati/:£
sthule nirjitam iitrniinarh
sanai/:£ su�mam dhiya nayed iti
s'rutvii-after hearing of (from the disciplic succession): sthu

lam-gross; tathii-as well as; su�mam-subtle; rupam-form:
bhagavata/:£-of the Supreme Personality of Godhead: yati/:£-a san
nyiisi or devotee; sthule-the gross form; nirjitam-conquered: iit
rniinam-the mind; sanai/:£ gradually; su�mam-the subtle. spiritual
-
form of the Lord; dhiya-by intelligence; nayet-one should lead it to:

iti-thus.
TRANSLATION
One who is interested in liberation, who accepts the path of
liberation and is not attracted to the path of conditional life, is
called yati, or a devotee. Such a person should first control his

mind by thinking of the virata-riipa, the gigantic universal form
of the Lord, and then gradually think of the spiritual form of
1\.r�I,la [sac-cid-ananda-vigraha] after hearing of both forms. Thus
one's mind is fixed in samadhi. By devotional service one can then
realize the spiritual form of the Lord, which is the destination of
devotees. Thus his life becomes successful.
PURPORT
It is said, mahat-sevaril dvaram ahur vimukte/:t: if one wants to
progress on the path of liberation, he should associate with mahatmas, or
liberated devotees, because in such association there is a full chance for
hearing, describing and chanting about the name, form, qualities and
paraphernalia of the Supreme Personality of Godhead, all of which are
described in Srimad-Bhagavatam. On the path of bondage, one eternally
undergoes the repetition of birth and death. One who desires liberation
from such bondage should join the International Society for Krishna
�onsciousness and thus take advantage of the opportunity to hear
Srimad-Bhagavatam from devotees and also explain it to propagate
��I:J.a consciousness.
TEXT 40
��ij'ft��:��
qrnref'��arelefi�l
.....
I
�fun 'I�T(fq �q1g1+ft�
�� q�n:refi�5flq� ll�oll
bha-dvipa-var�a-sarid-adri-nabha/:1,-samudra
patala-din-naraka-bhiigar:ta-loka-sarilstha
gita maya tava nrpadbhutam iSvarasya
sthalam vapu/:t sakala-jiva-nikaya-dhama
bha-of this planet earth; dv ipa- and other different planetary

systems; var�a- of tracts of land; sarit-rivers; adri- mou n tains;
nabha/:1,- the sky; samudra-oceans; patala- lo wer planets; dik-
directions; naraka-the hellish planets; bhaga r:w-lo ka-the luminaries

and higher planets; sarhstha-the situation; gila-described; maya-by
me; tava-for you; nrpa-0 King; adbhutam - wonderful ; iSvarasya
of the Supreme Personality of Godhead; sthulam-gross ; vapub-body;
sakala-jiva-nikaya-of all the masses of living entities; dhama-which
is the place of repose.
TRANSLATION
My dear King, I have now described for you this planet earth,
other planetary systems, and their lands [var!?as), rivers and moun
tains. I have also described the sky, the oceans, the lower planetary
systems, the directions, the hellish planetary systems and the stars.
These constitute the vira�a-rupa, the gigantic material form of the
Lord, on which all living entities repose. Thus I have explained the
wonderful expanse of the external body of the Lord.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-sixth

Chapter, of Srlmad-Bhagavatam, entitled "A Description of the Hellish
Planets."
-Completed in the Honolulu temple of the Panca-tattva, June 5, 1975
There is a supplementary note written by His Divine Grace Bhakti

siddhanta Sarasvatl Gosvaml Maharaja Prabhupada in his Gaudi:ya
b�ya. Its translation is as follows. Learned scholars who have full
knowledge of all the Vedic scriptures agree that the incarnations of the
Supreme Personality of Godhead are innumerable. These incarnations
are classified into two divisions, called prabhava and vaibhava. Accord
ing to the scriptures, prabhava incarnations are also classified in two
divisions-those which are called eternal and those which are not vividly
described. In this Fifth Canto of Sri:mad-Bhagavatam, in Chapters Three
through Six, there is a description of J..l�abhadeva, but there is not an ex
panded description of His spiritual activities. Therefore He is considered
to belong to the second group of prabhava incarnations. In Sri:mad
Bhagavatam, First Canto, Chapter Three, verse 13, it is said:
482 Sri mad-Bhagavatam
U$tame merudevyam tu
niibher jata urukramab
darsayan vartma dhirii1Jiirh
sarvasrama-namaskrtam
"Lord Vi�Q.u appeared in the eighth incarnation as the son of Maharaja

Nabhi [the son of Agni:dhra] and his wife Merudevl. He showed the path
of perfection, the paramahamsa stage of life, which is worshiped by all
the followers ofvar7Jasrama-dharma." l_{�abhadeva is the Supreme Per
sonality of Godhead, and His body is spiritual (sac-cid-iinanda-vigraha).
Therefore one might ask how it might be possible that he passed stool
and urine. The Gau�i:ya vediinta iiciirya Baladeva Vidyabhu�al).a has
replied to this question in his book known as Siddhiinta-ratna (First Por
tion, texts 65-68). Imperfect men call attention to l_{�abhadeva's passing
stool and urine as a subject matter for the study of nondevotees, who do
not understand the spiritual position of a transcendental body. In this
Fifth Canto of Srimad-Bhagavatam (5.6.11) the illusioned and
bewildered state of the materialists of this age is fully described.
Elsewhere in Fifth Canto (5.5.19) l_{�abhadeva stated, idam sariram
mama durvibhiivyam: "This body of Mine is inconceivable for
materialists." This is also confirmed by Lord K:r�I).a in Bhagavad-gitii
(9.ll):
avajananti rniim muQ,ha

rniinf.L$frh tanum iiSritam
param bhiivam ajiinanto
mama bhuta-mahesvaram
"Fools deride Me when I descend in the human form. They do not know
My transcendental nature and My supreme dominion over all that be."
The human form of the Supreme Personality of Godhead is extremely
difficult to understand, and, in fact, for a common man it is inconceiv
able. Therefore l_{�abhadeva has directly explained that His own body
belongs to the spiritual platform. This being so, l_{�abhadeva did not ac
tually pass stool and urine. Even though He superficially seemed to pass
stool and urine, that was also transcendental and cannot be imitated by
Supplementary Note 483
any common man. It is also stated in Srimad-Bhagavatam that the stool

and urine of B.�abhadeva were full of transcendental fragrance. One may
imitate B.�abhadeva, but he cannot imitate Him by passing stool that is
fragrant.
The activities of B.�abhadeva, therefore, do not support the claims of a
certain class of men known as arhat, who sometimes advertise that they
are followers of B.�abhadeva. How can they be followers of B.�abhadeva
while they act against the Vedic principles? Sukadeva Gosvaml has re
lated that after hearing about the characteristics of Lord l_l.�abhadeva, the
King of Koilka, V eilka and Ku�aka initiated a system of religious princi
ples known as arhat. These principles were not in accord with Vedic
principles, and therefore they are called p�ar:u)a-dharma. The members
of the arhat community considered f.l.�abhadeva's activities material.
However, l_l.�abhadeva is an incarnation of the Supreme Personality of
Godhead. Therefore He is on the transcendental platform, and no one
can compare to Him.
B.�abhadeva personally exhibited the activities of the Supreme Per
sonality of Godhead. As stated Srimad-Bhiigavatam (5.6.8),
in
diivanalas tad vanam alelihana/:1, saha tena dadaha: at the conclusion of
B.�abhadeva's pastimes, an entire forest and the Lord's body were burned
to ashes in a great forest fire. In the same way, B.�abhadeva burned peo
ple's ignorance to ashes. He exhibited the characteristics of a
paramaharilsa in His instructions to His sons. The principles of the arhat
community, however, do not correspond to the teachings of }:{�abhadeva.
Srila Baladeva V idyabhii�ai:Ja remarks that in the Eighth Canto of
Srimad-Bhagavatam there is another description of B.�abhadeva, but
that J.:ll?abhadeva is different from the one described in this canto.
END OF THE FIFfH CANTO

The Author
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared in
this world in 1896 in Calcutta, India. He first met his spiritual master,
Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhakti
siddhanta Sarasvati, a prominent devotional scholar and the founder of
sixty-four GauQ.iya Mathas (Vedic Institutes), liked this educated young
man and convinced him to dedicate his life to teaching Vedic knowledge.
Srila Prabhupada became his student, and eleven years later (1933) at
Allahabad he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati
Thakura requested Srila Prabhupada to broadcast Vedic knowledge
through the English language. In the years that followed, Srila
Prabhupada wrote a commentary on the Bhagavad-g'itti, assisted the
GauQ.iya Matha in its work and, in 1944, without assistance, started an
English fortnightly magazine, edited it, typed the manuscripts and
checked the galley proofs. He even distributed the individual copies
freely and struggled to maintain the publication. Once begun, the maga
zine never stopped; it is now being continued by his disciples in the
West.
Recognizing Srila Prabhupada's philosophical learning and devotion.
the GauQ.iya V ai�l).ava Society honored him in 1947 with the title
"Bhaktivedanta." In 1950, at the age of fifty-four. Srila Prabhupada
retired from married life, and four years later he adopted the
vtinaprastha (retired) order to devote more time to his studies and writ
ing. Srila Prabhupada traveled to the holy city of Vrndavana. where he
lived in very humble circumstances in the historic medieval temple of
Radha-Damodara. There he engaged for several years in deep study and
writing. He accepted the renounced order of life (sannyasa) in 1959. At
Radha-Damodara, Srila Prabhupada began work on his life's master
piece: a multivolume translation and commentary on the eighteen thou
sand verse Srimad-Bhagavatam (Bhagavata PurtilJ.a). He also wrote
Easy Journey to Other Planets.
After publishing three volumes of Bhagavatam, Srila Prabhupada
came to the United States. in 1965. to fulfill the mission of his spiritual
master. Since that time, His Divine Grace has written over forty volumes
of authoritative translations. commentaries and summary studies of the
philosophical and religious classics of India.
485
486 Srimad-Bhagavatam
In 1965, when he first arrived by freighter in New York City, Srila

Prabhupada was practically penniless. It was after almost a year of great
difficulty that he established the International Society for K rishna Con
sciousness in July of 1966. Under his careful guidance, the Society has
grown within a decade to a worldwide confederation of almost one
hundred asramas, schools, temples, institutes and farm communities.
In 1968, Srlla Prabhupada created New Vrndavana, an experimental
Vedic community in the hills of West Virginia. Inspired by the success of
New Vrndavana, now a thriving farm community of more than one thou
sand acres. his students have since founded several similar communities
in the United States and abroad.
In 1972, His Divine Grace introduced the Vedic system of primary and
secondary education in the West by founding the Gurukula school in
Dallas, Texas. The school began with 3 children in 1972, and by the
beginning of 1975 the enrollment had grown to 150.
Srila Prabhupada has also inspired the construction of a large interna
tional center at Sridhama Mayapur in West Bengal, India, which is also
the site for a planned Institute of Vedic Studies. A similar project is the
magnificent Kr�Q.a-Balarama Temple and International Guest House in
Vrndavana, India. These are centers where Westerners can live to gain
firsthand experience of Vedic culture.
Srila Prabhupada's most significant contribution, however, is his
books. Highly respected by the academic community for their
authoritativeness. depth and clarity, they are used as standard textbooks
in numerous college courses. His writings have been translated into
eleven languages. The Bhaktivedanta Book Trust, established in 1972
exclusively to publish the works of His Divine Grace, has thus become
the world's largest publisher of books in the field of Indian religion and
philosophy. Its latest project is the publishing of Sri Ia Prabhupada's most
recent work: a seventeen-volume translation and commentary-com
pleted by Srlla Prabhupada in only eighteen months-on the Bengali
religious classic Sri Caitanya-caritamrta.
In the past ten years, in spite of his advanced age, Srtla Prabhupada
has circled the globe twelve times on lecture tours that have taken him to
six continents. In spite of such a vigorous schedule, Srlla Prabhupada
continues to write prolifically. His writings constitute a veritable library
of Vedic philosophy, religion, literature and culture.
References
The statements of Srimad-Bhagavatam are all confirmed by standard

Vedic authorities. The following authentic scriptures are quoted in this
book on the pages listed.
Bhagavad-gita, 14, 16, 35, 53, 60, 64, 68, 79, 84, 126, 133, 152-
153,176-177,185,189,191,208,243,252-253,263,267,278,
281, 360, 368,439, 453, 463, 476, 484
Bhakti-rasamrta-sindhu (Rupa Gosvami), 66
Brahmar:uja Pura7Jn, 99-100,181, 353
Brahma-samhita, 96, 165, 205,206, 227, 228, 302, 322, 360, 361
Caitanya-bhagavata (Yrndavana dasa Thakura), 231, 234, 259-

260,421-424
Caitanya-caritamrta (Kr�I.ladasa Kaviraja), 19-20, 56, 59, 124, 148,

177, 213, 218, 219, 254, 266, 394-395
Chandogya Upan�ad, 228
Katha Upan�ad, 280
Kurma Pura7Jn, 269
Laghu-bhagavatamrta (Rupa Gosvami), 140-141, 224
Afur:uJ,aka Upan�ad, 60
Padma Pura7Jn, 134, 141, 224
487
488 Sri mad·Bhagavatam
Srimad-Bhagavatam, 19, 23, 28-29, 48, 49, 51, 58, 60-61, 64, 66,
68, 93-94,109,134,167,169,171,174,191-192,195-196,230,
263,265,411,444, 455,484,485
Svetasvatara Upani§ad, 215, 280
Taittiriya Upani$ad, 214-215, 253, 281
Vayu Purar;a, 97, 332
Vedanta-sarigraha (Ramanujacarya), 250
Vedanta-szUra, 415
Vi$r:tu-dharmottara, 224
Vi$r:tu Purar;a, 251, 332

Glossary
Acarya-a bona fide spiritual master who teaches by his personal example.
Acintya-sakti-the inconceivable energy of the Supreme Lord.
Adhibhautika-miseries inflicted by other living entities.
Adhidaivika-miseries caused by natural disturbances such as floods and ex-
cessive heat or cold.
Adhyatmika-miseries arising from own's own body and mind.
Adi-punt§a-Kr�l).a, the original person.
Aharikara-the principle of ego.
Akama-bhakta-one who serves the Lord without any motives.
Akarma-Kr�l).a conscious activity for which one suffers no reaction.
Akiiicana-gocara-Kr�l).a, who is easily approached by those who are
materially exhausted.
Amsa-See: Vi§�u-tattva.
A�ima-the mystic perfection of becoming so small that one can enter into a
stone.
Antari�a-outer space.
Arcana-the devotional process of worshiping the Lord in the temple.
Arca-vigraha-the Deity form of the Lord.
Asuras-demons.
Atma-nivedana-the devotional process of surrendering everything to the
Lord.
Bhiigavata-dharma-the science of devotional service to the Lord.

Bhaktas -devotees.
Bhukti-material enjoyment.
Bila-svarga-the subterranean heavens.
Brahma-bhuta-the joyful state of being freed from material contamination.
Brahmajyoti-the personal effulgence emanating from the body of Kr�l).a.
Brahma�-the intelligent class of men.
BrahmaTJ4a bhrama�-wandering up and down throughout the universe.
Brahma-saukhya-spiritual happiness which is unobstructed and eternal.
489
Channiivatara-a concealed incarnation.
Daihika-the bodily necessities of life.

Daivi maya-the external or illusory energy of the Lord who governs the
material world.
Dasya-the devotional process of rendering service to the Lord.
Dhira-one who remains unagitated even when there is cause for agitation.
Gramya-kanna-mundane activities.
Grhastha-asrama-the householder stage of spiritual life.
Guru-a bona fide spiritual master.
Hari-Kr�Q.a, who removes all inauspicious things from the heart.

Hari-cakra-Kr�Q.a's Sudarsana weapon, the wheel of time.
Hrta-jfiiina-bereft of intelligence.
Jagad-isa-the Supreme Lord who is the proprietor of all the universes.

]ivdtma-the spirit soul.
]fiiina-knowledge.
K
Kaivalya-the illusion of becoming one with the Supreme.

Kanna-fruitive activities and their subsequent reactions.
Kanna-ka�-the division of the Vedas which deals with fruitive ac-
tivities.
Karmi:s-fruitive workers.
Glossary 491
Ko#-ten million.
Krpar:w-a miserly man who wastes his life by not striving for spiritual
realization.
Kr$r:ta-prasada-See: Prasada.
K$atriya-the class of administrators and fighters.
Laghima-the mystic perfection of entering into the sun planet by using the
rays of the sunshine.
Liliivatara-an incarnation to display pastimes.
Maha-bluigavatas-the topmost devotees of the Lord.

Mahatma-a great soul, or devotee of K:r�1.1a.
Maya-the energy of K:r�1.1a which deludes the living entity who desires to
forget the Lord.
Maya-sukha-illusory happiness.
Moha-illusion.
Mi:uJ,ha-See: Vimut;lhas.
Muhurta-a period of forty-eight minutes.
Mukta-purU$as-liberated persons.
Mukti-liberation from material bondage.
Na�atras-the stars.
N_ama-aparadha-offenses in the chanting of the holy name.
Nara-deva-the king, who is an earthly god.
Naradhama-the lowest of mankind.
NU$ta-buddhi-bereft of all good sense.
NirviSe$a-vadis-impersonalists who accept an Absolute, but deny that He
has any qualities of His own.
Ni$kama-free from material desires.
Paiicaratrika-vidhi-the authorized process of Deity worship.

Paramaharhsa-a first-class devotee of the Lord.
Parampara-the disciplic succession through which spiritual knowledge is
received.
Para prakrti-the superior energy of the Lord.
P�a�iS-atheists; those who think God and the demigods to be on the same
level.
Prakrti-female, to be enjoyed by the pur�a.
Pramada-the beauty of the opposite sex.
Prasada-sanctified remnants of food offered to the Lord.
Pra5anta-undisturbed by the modes of nature.
Priyatama-dearmost.
Purtya-sloka-verses that increase one's piety; one who is glorifed by such
verses.
Pur�a-male, the enjoyer.
Rajo-gurta-the material mode of passion.

Rak$asas-man-eating demons.
Sac-cid-ananda-vigraha-the eternal form of the Supreme Lord which is

full of bliss and knowledge.
$a4-bhuja-milrti-the six-armed form of Lord Caitanya.
Sadhu-a holy man.
Sakama-bhakta-a devotee with material desires.
Sakhya-the devotional process of making friends with the Lord.
Samadhi-trance, absorption in God consciousness.
Sannyasa-the renounced order of life.
Sastras-revealed scriptures.
Sattva-gurta-the material mode of goodness.
Smararta-the devotional process of remembering the Lord.
Smrti-scriptures compiled by living entities under trancendental direction.
Glossary 493
Soma-rasa-an intoxicant taken on the heavenly planets.

�ravar:wm kirtanarh v4��-hearing and chanting about Vi�I)u.
Suddha-sattva-the platform of pure goodness.
Sadra - the laborer class of men who serve the three higher classes.
Suras-demigods, devotees.
Sviimsa-See: V4�u-tattva.
Sva rga-loka-the heavenly planetary system.
Tamo-gur:w-the material mode of ignorance.

Tattva-darsi-one who has seen the truth.
Trivikrama-Lord Vamana, the incarnation who pedormed three heroic
deeds.
Udiira- magnanimous.
Upasya- worshipable.
Uttamasloka-Kr�I)a, who is worshiped by select poetry.
Vaikul)tha-the spiritual sky, where there is no anxiety.

VaiSya-the class of men involved in business and farming.
Va napras tha-retired life in which one travels to holy places in preparation
for the renounced order of life.
Vandana-the devotional process of offering prayers to the Lord.
Va�ik-the mercantile community.
Var�rama-dharma-the scientific system of four social and four spiritual
orders in human society.
Vikarma-sinful work performed against the injunctions of revealed scrip-
tures.
VimU4has-foolish rascals.
Viraha-transcendental bliss in separation from the Lord.
Vi ra!a-rupa-the universal form of the Lord.
Vira -v rata-fully determined.
V4�u-tattva-the plenary expansions of ��1,1a, each of whom is also God.

Vivaha-yajiia-the sacrifice of marriage.
Yajiia-sacrifice.
Yamadutas-messengers of Yamaraja, the lord of death.
Yoga-linking the consciousness of the living entity with the Supreme Lord.
Yogamaya-the internal potency of the Lord.
Yojana-eight miles.
Sanskrit Pronunciation Guide
Vowels
ala atl'a l:i ii 3'u �ii :sflr �!'
afr o �T au
....
�! �e � ai
.!. m (anusviira) : l;l (visarga)
Consonants
Gutturals: CJi ka �kha if ga 'ij gha �na
Palatals: � ca � cha � ja � jha 5f na

Cerebrals: G ta �tha :S �a G�ha QTJ;la
Dentals: a ta � tha � da \!f dha e:{ na
Labials: qpa q}pha if ba +(bha ;J ma

Semivowels: (;(' ya �ra �Ia qva
Sibilants: � sa q �a �sa
Aspirate: � ha S = '(avagraha) - the apostrophe
The vowels above should be pronounced as follows:

a - like the a in organ or the u in but
a -'like the a in far but held twice as long as a.
- like the, i in pin.
i - like the i in pique but held twice as long as i.
u - like the u in push.
u - like the u in rule but held twice as long as u.
495
r - like the ri in Rita (but more like French ru ).

r - same as ri but held twice as long.
1. - like lree (lruu).
e - like the e in they.
a1 - like the ai in aisle.
o - like the o in go.
au- like the ow in how.
m (anusviira) - a resonant nasal like the n in the French word bon.
� (visarga) -a final h-sound: a� is pronounced like aha; i� like ihi.
The consonants are pronounced as follows:
k - as in kite kh- as in Eckhart
g - as m g1ve gh- as in dig-hard
n - as in sing c - as in chair
ch- as in staunch-heart
jh - as in hedgehog n - as in canyon
t - as in tub th - as in light-heart
I) - as rna (prepare to say �ha- as in red-hot
the rand say na). � - as in dove
Cerebrals are pronounced with tongue to roof of mouth, b ut the following

dentals are pronounced with tongue against teeth:
t - as in tub but with tongue against teeth.
th - as in light-heart but tongue against teeth.
d - as in dove but tongue against teeth.
dhas in red-hot but with tongue against teeth.
n as in nut but with tongue in between teeth.
p - as m pme ph- as in up-hill (not f)
b - as in bird bhas in rub-hard
m - as in mother y - as m yes
r -· as m r un I - as in light
v - as in vine. s - as m sun
s (palatal) - as in the s in the German word sprechen
11 (cerebral) - as the sh in shine
h - as in home
There is no strong accentuation of syllables in Sanskrit, only a flowing

of short and long (twice as long as the short) syllables.
Index of Sanskrit Verses
This index constitutes a complete listing of the first and third lines of each of the
�anskrit poetry verses and the first line of each Sanskrit prose verse of this volume of
Srimad-Bhagavatam, arranged in English alphabetical order. In the first column the
Sanskrit transliteration is given, and in the second and third columns respectively the
chapter-verse references and page number for each verse are to be found.
atha kadacin nivdsa-pt'iniya 14.8 15

A
atha sa e�a t'itmt'i lokt'iniim 22.5 342
atha.suryt'im tat-tanayo 15.3 73
adhastt'it savitur yojant'iyute 24.1 372 athiitale maya-putro 'suro balo 24.16 386
adhvany am�minn ima upasargt'is 14.27 38
aho am�t'im kim akt'iri sobhanam 19.21 253 atha tasmt'it paratas trayodaSa-la� 23.1 356
aho vicitram bhagavad-vice�!itam 18.3 159 athediinim pra�iddha-la�(U1 26.3 435
akalpam evam ve�m gata e�a 20.41 312 ativa sulalita-gati-viliisa-vilasita 18.16 181
akarod aty-alam kirtyt'i 15.16 88

t'imo madhuruho meghapmha!t 20.21 293
B
amrtasya ca mrtyo5 ca 20.5 278
t'inantyiid animita-vikramasya 25.12 426
ar:uf,a-madhya-gataft siiryo 20.43 313 bhadrt'i cottarato maru-siraso 17.8 129
bhagavato gu(Ulmaye sthiila-riipa 16.3 92
antaft-praviSya bhiitt'ini 20.28 299 bhaje bhajanyt'ira(Ul-piida-pankajam 17.18 144
antart'ila eva tri-jagatyt'is tu 26.5 437 bhajeta rt'imam manujakrtim harim 19.8 235
antar bahiS ciikhila-loka-piilakair 18.26 200 bhakte�v alam bhiivita-bhiita- 17.18 144
antaryt'imiSvaraft st'i�t'it 20.28 299
anvi�ayt'irigt'itiSayt'itma-buddhibhir 18.37 215 bharatasyt'itmajaft sumatir 15.1 72
bhiirate 'pi var�e bhagaviin 19.9 236
anye ca nadii nadya5 ca va�e 17.10 132 bhiirate 'py asmin va�e 19.16 247
t'ipaft pur�a-viryt'ift stha 20.23 295 bhaviini-nt'ithaift stri-gaT_tt'irbuda 17.16 142
t'ir�abhasyeha rt'ija�er 14.42 61 bhaviin yugt'intt'ir(Ulva iirmi-mt'ilini 18.28 203
t'ir�#§eiJ.ena saha gandharvair 19.2 223
asad-dr$o ya/:1 pratibhiiti mt'iyayt'i 17.20 146 bhindyt'ima yeniiS u vayam sudurbhidiim 19.15 245
bhii-dvipa-var�a-sarid-adri 26.40 480
asminn eva var�e pu�air 19.19 249 bhumna r�ikulyt'iyt'im udgithas tataft 15.6 76
ataft param pla�int'iril pramt'i(Ul- 20.1 272 bibha�i mt'iril la�ma vare(tya mt'iyayt'i 18.23 194
ata iirdhvam arigt'irako 'pi yojana 22.14 350
atha ct'ipiiryamt'iT_tt'ibhiS ca kaliibhir 22.9 346
atha ca tasmiid ubhayathiipi hi 14.23 33
c
atha ca yas tv iha vii t'itma- 26.30 468
atha ca yatra kaufumbikt'i 14.3 9 candravast'i tt'imrapar(ti ava!odt'i 19.18 248
atha ca yt'ivan nabho-mar:uf,alam 22.7 344 catur�v ete�u ciita-jambii-kadamba 16.12 103
atha ca yt'ivatt'irdhena nabho-vithyt'im 22.6 343 chandiimsy akt'imasya ca yasya kt'imiin 15.11 83
497
498
D evam-prabhdvo bhagavan ananto 25.13 426

evarit purostiit /cyirodiit parita 20.24 296
evarit surodiid bahis tad-dvi-gur:uz� 20.13 286
deviiniirit pu�iirigiiniirit 20.17 290 evarit tato vdrw;tirit saumyiim 21.11 328
deva-tirymi-manU$yiir:uirit 20.46 316 evarit lava bhdratottama jambadvipa 19.31 269

devodyiiniini ca bhavanti catvdri 16.14 103 evarit-vidhd narakii yiimiilaye 26.37 475
dhyiiyamiina� suriisurorago-siddha 15.7 416 evarit vitta-vyat�riga-vivrddha 14.37 53
dhyiiyann asad yarhi vikarma seviturit 18.3 159

dr�fUr na drg yasya gur:uzir vidi4)'ate 19.12 241
G
dravya-kriyii-hetv-ayanesa-kartrbhir 18.37 215
dyau� kharit !cyiti� saila-sarit-samudra- 18.32 208 gayiid gayantyiirit citraratha� 15.14 86
gayarit nrpa� ka� pratiyiiti karmabhir 15.9 80
gitii mayii lava nrpiidbhutam 26.40 480
E grahar/cya-tiiriimayam iidhidaivikarit 23.9 369
ekadiisat-prasarigiin nikrta-matir 14.13 22

H
eka� prthan-niimabhir iihuto mudii 19.26 262
ekiintam advayarit siintarit 20.33 304
e�iirit madhye iliivrtaril 16.7 98 hanty aritha� sapadi nrl)dm a5e�am 25.11 425
e�u pu�iil)dm ayuta-pu�iiyur 17.12 135 haraty ajo 'nta� srutibhir gato 'ngajarit 18.11 173
hariiv abhaktasya kuto mahad-gur:ui 18.12 176
etad u haiva bhagavato vi§r:w� 23.8 368 harir hi siilcyiid bhagavdn sariril)dm 18.13 178
etii hy eveha nrbhir upagantavyii 25.14 427 hari-varse ciipe bhagavan nara 18.7 164
etiisiim apo bhdratya� 19.17 248
etasmin saritsiiriidhvani niinii 14.38 54 hirm;tmaye 'pi bhagvavdn nivasati 18.29 205
etiival loka-vinyiiso miina-la/cyar:uz 20.38 308 hitva grham samsrti-cakravalarit 18.14 179
hitvd mahdrits tam yadi sajjate grhe 18.13 178
etiivdn eva bhu-valayasya 21.1 320 hradiiS catvdra� payo-madhv 16.13 103
etiivatir hi riijan puritsa� pravrtti 25.15 428
elena hi divo mm:u;lala-miinaril 21.2 321
ete�iirit var�a-maryiidii-girayo nadya5 20.26 298
I
ete�u hi bila-svarge�u svargiid apy 24.8 378
ete vayam yasya va5e mahdtmana� 17.23 149 idarit hi yogesvara yoga-naipur:uzrit 19.13 242
evam adhvany avarundhdno 14.33 49 iliivrte tu bhagaviin bhava eka 17.15 141
evaril candramii arka-gabhastibhya 22.8 345 iSe yathd no 'jita-manya-rarithasiirit 17.19 145
evarit da/cyi1Jeneliivrtaril n�adho 16.9 100
evam eva dadhi-mar:u,/odiit 20.29 300
J
evam eva mahiirauravo yatra 26.12 446
evam evandhatiimisre yas tu 26.9 442
evarit jambii.-phaliiniim atyucca 16.19 107 jahau yuvaiva malavad 14.43 63
evaril kumuda-nin:u;lho ya� 16.24 112 jambadvipasya ca riijann upadvipiin 19.29 268
evarit miilyavac-chikhardn n�patanti 17.87 129 jambudvipo yam yiivat-pramiir:uz 20.2 273
evarit muhii.rtena catus-trimsal 21.12 329 jariiyujam svedajam a�jodbhidarit 18.32 208
evarit nava ko[o.ya eka-paiiciiSal 21.7 325 ja!hara-devakii.[o.u merum 16.27 116
K mahan aham vaikrta-tamasendriyii� 17.23 149

mahar$a etad vaicitryam lokasya 16.1 433
mann.S ca bhadram bhajatdd adlw�je 18.9 168
kadiicid bhagna-mana-daril$!ro 14.21 31 mandaro merumandara� supiir-Sva� 16.11 102
kadiicid iSvarasya bhagavato v��s 14.29 41 mandarotsariga ekiidaSa-5ata 16.16 105
kadiicin manoratlwpagata-pitr 14.17 27
kalpiiJU$iim sthana-jayiit punar-bhaviit 19.23 257 ma�;tikuto vajraki4a indraseno 20.4 275
karhi sma cit kiima-madhu-laviin 14.22 32 martyiivartaras tv iha martya-si�r:tam 19.5 229
mat-priiptaye }esa-suriisuriidayas 18.22 192
karma-vallim avalambya lata 14.41 59 maya salwru kramate }a ojasii 18.28 203
karoti viSva-sthiti-samyamodayam 18.38 217 maya yathayo bhramate tad-asrayam 18.38 217
kartasya sargad�u yo na badhyate 19.12 241 meror murdhani bhagavata 16.28 117
kecanaitaj jyotir-anikam 23.4 363
ketumale 'pi bhagaviin kamadeva 18.15 180 mithnanti mathnii manasii didrk$avo 18.36 214
mrte 'IJI;lu e$a etasmin yad abhat 20.44 314
kim dU$karair na� kratubhis tapo-vratair 19.22 255 muktas tato yadi bandhiid devadatta 14.24 34
kimpu'U$e va�e bhagavantam 19.1 222 mule rasiiyii� sthita iitma-tantro 25.13 427
krtvagra-daril$tre niragiid udanvata� 18.39 219 murdhany arpitam a�;tuvat sahasra 25.12 426
k$ar:tena martyena krtam manasvina� 19.23 257 murtim na� puru-krpaya babhiira 25.10 424
kurariga-kurara-kusumbha-vaikanka 16.26 115
kuto 'nyathii syiid ramata� sva iitmana� 19.5 229 N

kvacic ca du�ahena kayabhyantara 14.19 29
kvacic ciiSe$a-do§a-n�adanam 14.7 14
kvacic ca sila-viitiidy-anekiidhidaivika 14.25 36 na hi le$iim kalyii�Jiiniim prabhavati 24.14 384
kvacic ca viityaupamyayii 14.9 16 naicchan nrpas tad-ucitam 14.44 65
kvacic chita-viitiidy-aneka- 14.34 50 na janma nunam mahato na saubhagam 19.7 233
namasyata� smarato vii tri-kiilam 23.9 369
kvacid asiidya grham diivavat 14.15 25 na naga-vadhvo 'rhar:ta iSire hriya 17.20 146
kvacid drumvad aihikarthe$u grhe$u 14.32 48
kvacid grhiiSrama-karma-codaniiti 14.18 28 niinuvartmarhati nrpo 14.42 61
kvacid uluka-jhilli-svanavad 14.11 20 naraka nama bhagavan kim 26.4 436
kvacin mitlw vyavaharan yat 14.26 37 niiriiya�Jiiya haraye nama ity 14.45 67
na stri-krtam ka5malam a5nuvita 19.6 231
kvacin mit he vyavaharan yat 14.35 51 na vii ele$U vasatiim divyaU$adhi-rasa 24.13 383
kvacit kiila-v�a-mita-raja-kula 14.16 26
kvacit ksir:ta-dhana� sayyiisaniiSaniidy 14.36 52 na vai bhagaviin niinam 24.22 396
kvacit sakrrf avagata-v�aya 14.10 18 na vai maharaja bhagavato 16.4 94
kviipi deva-mayaya striya bhuja 14.28 40 na vai sa titmiitmavatam suhrttama� 19.6 231
na vai yaterann apunar-bhavaya te 19.25 260
L navasv api var$e$U bhagaviin 17.14 139
lak$a�ttaram stirdha-nava-koti 21.18 335 na veda nisttirar:ta-yogam aiijasii 17.24 ISO

lokiiloka iti samakhya yad 20.36 306 na veda siddhtirtham iva kvacit sthitam 17.21 147
na yasya mayti-gur:ta-citta-vrttibhir 17.19 145
M na yatra niirtiyar:ta-piida-pankaja- 19.22 255
na yatra vaikur:ttha-katha-sudhiipaga 19.24 258
mtigtira-diirtitmaja-vitta-bandhU$u 18.10 171 na yatra yajiiesa-makhii mahotsavii� 19.24 258
nivrtti-la�1_Ul-miirga addv eva 26.38 478 s

rwevaitat sak§atkiiro bhiimi-danasya 24.19 391
nunam batiiyam bhagaviin arthe�u 24.24 398
sa eka evetarathii mitho bhayam 18.20 188
sa e�a bhagaviin adi-pu�a eva 22.3 340
0 sa e�a dehiitma-miinin<im 14.1 3
sa eva bhagaviin ananto 'nanta 25.6 415
om hriim hnm hrom om namo 18.18 183 sa eva punar nidriijagara-grhita 14.20 30
om namo bhagavate akupariiya 18.30 206
om namo bhagavate dharmii yiitma- 18.2 157 sa hi saroe�iim jyotir-ganii(!im
i 23.2 357
sa i.Svaras tvam ya idam va.Se 'nayan 18.26 200
om namo bhagavate mahii-pur�iiya 17.17 143 sa loka-trayante parita i.Svare1_Ul 20.37 307
om namo bhagavate mantra-tattva- 18.35 212 samagata-sri� sadasas-pati� satiim 15.9 81
om namo bhagavate mukhyatamiiy a 18.25 198 saliketa vidviin kukalevariityayad 19.14 244
om namo bhagavate narasimhiiya 18.8 166 salikhyii na yasyasty ayathopalambhanat 18.31 207
om namo bhagavate upa.Sama- 19.11 240 salikhya yaya tattva-drsiipaniyate 18.33 210
om namo bhagavate uttama5lokiiya 19.3 225 sarva-jiva-nikayaniim 20.46 316
sa tvam mamiipy acyuta simti vanditam 18.23 194
satyam diSaty arthitam arthito nr(!iim 19.27 264
p
sa vai pati� syad akutobhaya� svayam 18.20 188
parasya brahma1_Ul� sak§aj 20.17 290 sa vai sva-dharme1_Ul prajii-p<ilana- 15.7 77
p<itum na sekur dvi-padaS cat�-pada� 18.27 202 sa yada dugdha-purva-sukrtas 14.12 21
plak§ad�u paiicasu pu�ii(!iim 20.6 281 sita tu brahma-sadan<it kesariicaliidi 17.6 128
plak§a� sva-samiinenek§u 20.7 282 sivam yavasam subhadram santam 20.3 275
praiyavratam vamsam imam 15.16 88
sraddhii-viSuddhiicala-bhakti-yoga- I 5.12 84
prajiiniim sarviisam raja 20.12 285 srutvii sthulam tathii suk§mam 26.39 479
pramathya daityam prativiira1_l(lm mrdhe 18.39 219 sthule nirjitam atmiinam 26.39 479
prapt<i nr-Jiitim tv iha ye ca jantavo 19.25 260 striyo vratais tvii h�ikesvaram svato 18.19 186
pratihiit suvarcalayam pratihartriidayas 15.5 75 suro 'suro viipy atha vlinaro nara� 19.8 235
pratnasya v�� riipam yat 20.5 278
suryai,U;ia-golayor madhye 20.43 313
pratyadade vai kavaye 'bhiyacate 18.6 163 surye(Ul hi vibhajyante 20.45 315
pratyak pra5iintam sudhiyopalambhanam 19.4 226 sva-gobhi� pitr-devebhyo 20.12 285
pratyaiicita yudhi dharme1_Ul vipra 15.11 83
priyeta sadya� sa ha viSva-jiva� 15.13 85 svargapavargau narakii 20.45 315
punarvasu-p�yau dak§i1_Ul-viimayo� 23.6 366 svasty astu viSvasya khala� prasidat<im 18.9 168
purastat savitur aru1_Ul� pa5cac 21.16 332 svayam vidhatte bhajatam anicchatiim 19.27 264
R T
ramyake ca bhagavata� priyatamam 18.24 198 tad bhagavato miiyamayam riipam 18.17 182
ratha-ni4as tu �a!-trimsal-lak§a 21.15 331 tad bhaktanii m iitmavatam sarve�iim 24.21 395
rte bhavat-pada-paraya(!ii n na miim 18.22 192 tad-dvipadhipat* priyavrat<itmajo 20.9 283
tad-dvipa-madhye mdnasottara 20.30 301 tato 'dhastad rasii.tale daiteyii. 24.30 405
tad-dvipa-patift praiyavrato rdjan 20.14 287 tato 'dhastad vitale haro bhagavdn 24.17 387
tad-dvipasyapy adhipatift praiyavrato 20.31 303 tato 'dhastad ya�-ra�fl-piSdca 24.5 376
tad eva rdsipsitam ipsito 'rcito 18.21 190
tad-upa�.ldc catas�v dSdsvdtma 20.39 310 tato 'dhastdn mahdtale kddraveyii.!Uiril 24.29 404
'
tato 'dhastii.t pdtd ie naga-loka 24.31 406
tad-var$a-pu111.$ii. bhagavantaril 20.32 303 tato 'dhastdt siddha-cii.raiJil 24.4 376
tad-var�a-pU111.$ii.fl srutadhara- 20.11 285
tad-vaT$a-pu111.$ii. rtavrata- 20.27 299 tato 'dhastii.t sutale uddra§ravdft 24.18 389
tad yathd svaTIJilprasthaS 19.30 268 tato 'dhastii.t taldtale mayo nama 24.28 403
tair yad visman api no vanaukasa.S 19.7 233 tato 'neka-sahasra-ko#-vimdndnika 17.4 126
tdm anuparito loka-pdldndm 16.29 117 tatra bhagavataft sii.�dd yajiia-lirigasya 17.1 120
tam bhagavdn narado 19.10 238 tatra ca kvacid ii.tapodaka-nibhdn 14.6 13
tam etam iha pu111.$ds trayyii. 22.4 341 tatra caturdhd bhidyamdnd 17.5 127
Iii. naft punitii.miva-ghnift 20.23 295
tan naft prabho tvaril kukalevardrpitdril 19.15 245 tatra gato dari1Sa-ma5aka- 14.5 12
tatrii.pi bhdratam eva OOT$Uril karma 17.11 132
tan niSamyobhayatrii.pi bhagavatd 24.3 374 tathdpi muhyanti tavdja mdyayii. 18.4 160
tdsii.ril na te vai paripdnty apatyaril 18.19 186 tatra haike narakdn eka-viriiSatiril 26.7 440
tasmdd rajo-rdga-vi¢da-manyu- 18.14 179
tasminn a�e krtamulo dvitiyo 21.14 330 tatrii.pi niravarodhaft svaireiJil viharann 14.31 46
tasminn api praiyavrato ghrtapmho 20.20 292 tatrii.pi priyavrata-ratha-caraiJil 16.2 91
tatratyii.ndril divasa-madhyarigata 21.8 326
tasya mahdnubhdvasyii.nupatham 24.26 401 tatra yas tu para-vittdpatya- 26.8 441
tasya mula-dese tririiSad-yojana 25.1 410
tasyii.nucaritam upa�!dd vista�yate 24.27 402 tdvad ubhayor api rodhasor ya 16.20 108
tasyii.pi praiyavrata evddhipatir 20.25 297 tendjandbhe smrtimaj janma naft sydd 19.28 266
tasyemdril gii.thdril pd!i4aveya 15.8 80 le$ii.ril sva-vibhutindrilloka-pdldndril 20.40 311
te�ii.rilvaT$e$u sima-girayo nadya§ 20.15 288
tataft parastdl lokdloka-ndmdcalo 20.34 305
tataft sapta r�ayas tat prabhdvabhijM 17.3 124 le$ii.rilviSiryamd!Ulndm ati-madhura 16.17 106
tata upa�ta . d dvi-la�-yojandntara 22.15 351 te�u OOT$ii.drayo nadya§ ca 20.10 284
tata upa�!dd dvi-la�a-yojanato 22.11 348 tri-guiJillvdt kartu!t sraddhayii. 26.2 434
tata upa�!dd u.Sand dvi-laksa 22.12 348
tata upa�.tad yojana-laksa- 22.16 351

u
tata utkaldyii.ril maricir 15.15 86
tata uttarasmdd �aya ekddaSa-la� 22.17 352 udyii.ndni cii.titardril mana 24.10 381
tathd ca bhadra§ravd ndma 18.1 156 uktas tvayii. bhU-ma!l4aldyii.ma 16.1 90
tathd ghrtoddd bahift krauiicadvipo 20.18 291 upavan:<itaril bhurner yathd 24.7 378
u§anasii. budho vyakhyii.tas tala 22.13 349
tathaivalakanandii. da�i(lena brahma 17.9 130
tathaiveldvrtam apareiJil purveiJil 16.10 101 utpatti-sthiti-laya-hetavo 'sya kalpii.ft 25.9 420
tathdnye ca �ayo gandharvdpsaraso 21.18 333 uttarii.-hanau agastir adhard-hanau 23.7 367
tathd valakhilyii. �ayo '�!ha 21.17 333 uttare�u ca ku111.$U bhagavdn 18.34 212
tato 'dhasldc chata-yojandntara 24.6 377 uttarottare(leliivrtarilnilaft 5vetaft 16.8 99
v yasam ambha� pavitram amalam 20.22 294

yasaril payobhi� ku5advipaukasa� 20.16 289
vadanti viSvaril kavaya� sma IUlSvararil 18.4 160 yasminn asalikhyeya-viSe$(l-ndma- 18.33 210
vedan yugante tamasa tiraskrron 18.6 163 yasmin nava varyar:U nava-yojana- 16.6 97
viSvodbhava-sthana-nirodha-karma te 18.5 162
yasmin prav�.te 'sura-vadhilnaril 24.15 385
yas tu maha-kadamba� supar5va 16.22 Ill
y yas tv iha brahma-dhruk sa 26.14 447
yas tv iha va dl,ihyabhimatir 26.36 473
ya atma-vidyam akhyaya svayaril 15.4 74
yada caindrya� purya� pracalate 21.10 327 yas tv iha va agamyarilstriyam 26.20 456
yad adas tara�r maiJ4alaril 24.2 373 yas tv iha va anrtaril vadati sa/cyye 26.28 466
yada me�a-tulayor vartate 21.4 323 yas tv iha va asarilvibhajyasnati 26.18 453
yad anta-kale tvayi nirgu� mano 19.13 242 yas tv iha vel atithin abhyagatan 26.35 472
yas tv iha va etad aham iti 26.10 443
yada pakha'J4ibhir atma-vaiicitais 14.30 44
yad api dig-ibha-jayino yajvino 14.40 57 yas tv iha vai bhiltanam 26.17 451
yada tu para-badhayandha atmane 14.14 24 yas tv iha vai nija-veda-pathad 26.15 448
yada vr§cikad�u paiicasu vartate 21.5 324 yas tv iha vai raja rajapu�o 26.26 450
yad etad bhagavata adityasya 22.1 338 yas tv iha vai sava�ril bharyaril 26.26 463
yas tv iha vai sarvabhigamas 26.21 457
yad idam yoganu.Sasanaril na va 14.39 56
yad-ruparil dhruvam akrtaril yad 25.9 420 yas tv iha vai steyena baliid 26.19 455
yad-rilpam etan nija-mayayarpitam 18.31 207 yas tv iha vai vipro rajanyo vaiSyo 26.29 467
yad u ha velva vibudhadaya� 16.21 108 yas tv iha vel ugra� pa5iln 26.13 446
yad-upajo�ai,Uld bhavanya anucarii,Ulril 16.18 106 yasyadhvare bhagavan adhvaratma 15.12 84
yady atra na� svarga-sukhava.Se�itaril 19.28 266 yasyadya asid gul)a-vigraho mahan 17.22 149
ya e�a evam anu.Sruto dhyayamano 25.8 418 yasya ha va idarilkalenopasanjihiryato 25.3 412
ya e�a �cx,laSa-kala� pu�o 22.10 347 yasya ha vava }cyuta-patana 24.20 393
ya� pral)a-vrttya parit�.ta atmavan 18.10 171
ya hy upayunjananaril mukha 16.23 Ill yasyaikaril cakraril dvadaSararil 21.13 330
yasyaiva hi naga-raja-kumarya 25.5 414
ya idaril bhagavata-sabhajitavadata 14.46 68 yasyam u ha va ete $llr/. 14.2 7
yai� sraddhaya barh�i bhaga5o havir 19.26 262
yair janma labdharil nf$u bharatajire 19.21 253 yasyarighri-kamala-yugalaru�a 25.4 413
yajfriiya dharma-pataye vidhi-naipui,Ulya 14.45 67 yasyanudasyam evasmat-pitamaha� 24.25 400
yal-lilaril mrga-patir adade 'navadyam 25.10 424 yasya prajanaril duduhe dharas�o 15.10 81
yasya pucchagre 'vakSirasa� 23.5 364
yam abhyasilican paraya mudd sati� 15.10 81
yam ahur asya sthiti-janma-sarilyamaril 17.21 147 yasyasti bhaktir bhagavaty akiiicand 18.12 175
yaril loka-pala� kila matsara-jvara 18.27 202 yasya svarilparil kavayo vipa5cito 18.36 214
yan-madhya-gato bhagavarils 21.3 321 yasyedaril/cyiti-ma'J4alaril bhagavato 25.2 411
yan-ndma srutam anukirtayed akasmad 25.11 425 ya tasya te pada-saroruharhal)aril 18.21 190
yan-nirmitaril karhy api karma 17.24 ISO yatha hy anuvatsararil kf$yamal)am 14.4 II
yan upaj�ai,Ulnaril na kadacid 16.25 114 yathaihikam�,LSmika-kama-lampa{a� 19.14 244
yatha kulala-cakre� bhramatii 22.2 339 ye�v amara-parivrr;lha� saha 16.15 104
yatha mer,lhistambha iikrama� 23.3 358 ye tv iha vii amigaso 'raT:tye griime 26.32 470
yat-pri�niid barh�i deva-tiryali- 15.13 85 ye tv iha vii andhavata-ku.Sula 26.34 472
yatra ha deva-pataya� svai� 17.13 137 ye tv iha vai bhrltiiny udvejayanti 26.33 471
yatra ha vai siilmali pla�yiimii 20.8 283 ye tv iha vai diimbhikii dambha 26.25 462
yatra ha viiva bhagaviin pitr-riijo 26.6 438 ye tv iha vai dasyavo 'gnidii garadii 26.27 464
yatra ha viiva na bhayam aho 24.11 382 ye tv iha vai pu�ii� pu�a 26.31 469
yatra ha viiva vira-vrata auttiinapiidi� 17.2 123 ye tv iha vai riijanyii riija-pu�ii- 26.22 458
yatra hi mahahi-pravara-siro- 24.12 383 ye tv iha vai sva-gardabha-patayo 26.24 461
yatrodeti tasya ha samiina 21.9 326 ye tv iha vai Vf'$ali-patayo 26.23 459
yat-sambhavo 'ham tri-vrtii sva-tejasii 17.22 149 ye tv iha yathaiviimunii vihimsitii 26.11 445
yat-sariga-labdham nija-virya-vaibhavam 18.11 173 yo dustyajiin diira-sutiin 14.43 63
yat tad bhagavatiinadhigatiinyopiiyena 24.23 397 yo dustyajiin �iti-suta-svajaniirtha 14.44 65
yat tad vi.Suddhanubhava-miitram ekam 19.4 226 yo 'ntar-vistiira elena hy aloka 20.42 313
yat tat karmamayam lirigam 20.33 304 yo 'sau bhagavati sarva-bhrltiitmany 19.20 251
yiivad da�iT:Iiiyanam ahani 21.6 324 yo 'sau guha-praharaT:�Qnmathita 20.19 291
yiivan manasottara-mervor antaram 20.35 305 yo viiyam dvipa� kuvalaya-kamala 16.5 96
ye�u maharaja mayena miiyiivinii 24.9 380 yuktam na citram tvayi kiirya-kiira� 18.5 162
General Index
Numerals in boldface type indicate references to translations of the verses of Srimad

Bhagavatam.
Aja
A as son of Pratiharta, 75
Aktima� sarva-ktimo vti
Abhijit verses quoted, 191,265
as head of the stars, 348 A.kiiti
Abortions as wife of Prthu�erya, 76-77
follow unwanted pregnancies m Kali Alakananda River
yuga, 18 as branch of Ganges River, 128
Activities course of described, 131
auspicious and inauspicious controlled by Aloka-var�a
Vi�ryu, 279 located outside of Lokaloka Mountain,
conditioned soul attains material facilities 313
due to pious, 21 Ama
material as only engagement of condi as son of Ghrtapr��ha, 294
tioned soul, 16 Ami-vijiia, ei murkhe 'vi$aya'
should be used for mission of Lord, 34 quoted, 19
those in mode of ignorance engage in im Anadhiktirir_to devti!J,
pious, 436 verses quoted, 269
A.dityas Aruidi karama-phale
came from Narayarya, 277 verses quoted, 428
Advaitam acyutam aruidim ananta Ananta
verse quoted, 96, 205 as expansion of Vi�ryu, 410
Agni beauty of described, 413-415, 417-
circumam bulates Dh ruva M ah araja, 418
356-357 becomes angry at time of devastation.
Agni�valla 412
as head of Piq·loka, 437 main mission of, 416
Alw.m hi sarva-yajiianam no end to glorious qualities of, 427
quoted, 277 Anantadeva
Alw.m tvtim sarva-papebhyo See: Ananta
quoted, 189, 258 Ananyas cintayanto mtim
Alw.riktire matta lw.iiti verses quoted, 191
quoted, 13 Andhakiipa
Air as hellish planet, 452
planets and stars float by manipulation of, Andhatamisra
361 as hellish planet, 441, 443
AiSvaryasya samagrasya viryasya Animals
quoted, 64 cooked alive by cruel persons. 447
505
Animals Asi-patravana
don't commit sms to maintain their as hellish planet,441,449
bodies, 444 Association of devotees
not subjected to punishment,452-453 frees one from misery, 56
Aniruddha not obtained by unfortunate, 57
abode of, 141 one may become convinced of material
Annad bhavanti bhutani futility by,19
verse quoted, 113 A��me merudevyam tu
Annamaya verses quoted, 484
as name of moon-god,347 A�fiiriga-yoga
Antarik�a purpose of,68
places of enjoyment for Yak�as, etc., in, Asuri
377 as wife of Devatiijit,74
Antavat tu phalam te�am tad Asurrm yonim apanna
quoted, 194 verses quoted,18
Ante narayar_la-smrtib Ataeva kr�'f.lU mula-jagat-karar_la
quoted, 68 verses quoted, 219
Anyabhi�ita-silnyam jnana- Ata� pumbhir dvija-sre�!ha
pure devotional service as,134, 167, 190, verses quoted, 58-59
235,261 Atala
Apareyam itas tv anyam prakrtim demon named Bala in, 386-387
quoted, 201 Atheism
Api cet suduriicaro results of impious activity due to,436
verses quoted,243 Atheists
A pyiiyana Buddha preached among, 73
as son of Yajnabiihu, 284 Ato grha-�etra-sutapta-vittair
A ryans verse quoted, 66
strictly follow Vedic principles, 72-73 Ava4'f.lUVO gurur na syat
Arcye v4'f.lUU sild-dhir gur�u quoted,134
quoted,139 Avajananti mdm milt;lha
Arjuna verses quoted,484
taken by Kn1.1a through Aloka-var�a, Avarodhana
313 as son of Gaya,87
A r��i�e1.1a A va�a-nirodhana
as the chief person in Kimpuru�a-var�a, as hellish planet,441,472
223-224 Avicimat
Aru1.1adeva as hellish planet,441,466
harnesses the sun-god's horses, 331 Ayal:lpiina
looks backward while driving the sun as hellish planet,441,467
god's chariot,332 Ayi narukz-tanuja kirikaram
Aru1.1oda verse quoted,110, 170, 428
as river in Ilavrta,106 Ayodhyii
Aryamii as residence of Lord Riima, 224
as chief resident of Hira1.1maya-var�a, devotees of brought back to Godhead by
205 Rama,236
General Index 507
B Bhagava.d-gitd
quoted on attaining brahma-bhuta plat
Badarikiisrama form, 252-253
as residence of Nara-Niiriiyar:Ja, 237-238 quoted on bhakti-yoga as highest, 126
Bahundrit janmandm ante quoted on changes of bodies within
quoted, 34, 152, 215 material world, 476
Bahurupa quoted on conditioned souls struggling
as son of Medhiitithi, 298 with six senses and mind, 176-177
Bala quoted on conditioned soul thinking him
three kinds of women created by. self to be doer of activities, 16
386-387 quoted on cruel nature, 53
Baladeva Vidyiibhii�ar:Ja quoted on demigods returning to earth,
cited on Lord Brahmii, 224 267
Bali Maharaja qu oted on d e m i g o d wors hi p, 192,
fought with lndra, 399-400 276-277, 281
offered everything to the Lord, 390-392 quoted on devotee always considered
resides on Sutala, 390 saintly, 243
the Lord became doorkeeper of, 396 quoted on devotees as magnanimous
Vamanadeva appeared in arena of, souls, 191
121-122 quoted on devotional service as perma
Bankim Candra nent asset, 64
cited on attraction of lover for beloved, quoted on distinction between Vi�r:Ju and
41 the demigods, 278
Bhadra Kiili quoted on fallen yog itaking birth in good
human beings sacrificed to, 469 family, 463
Bhadra River quoted on falling from heavenly planets,
as branch of Ganges River, 128 133
course of described, 130 quoted on fools deriding K!'�r:Ja·s human
Bhadrasravii form, 484
as ruler of Bhadriisva-var�a, 157 quoted on four divisions of human society
Bhadrasva-var�a created by K!'�r:Ja, 453, 460
as division of Jambiidvipa, 101 quoted on four kinds of impious men who
Ganges River flows through, 129 don't surrender, 39
ruled by Bhadrasravii, 157 quoted on four kinds of pious men who
Bhagavad-gitd render devotional service, 191
as authorized scripture, 43 quoted on good rebirth of devotee. 68
cited on material world as full of mts quoted on great souls under protection of
eries, 14 divine nature, 263
contains information on taking birth in quoted on great soul who surrenders to
Bhiirata-var�a, 250 K!'�r:Ja, 152-153
Kr�t)a demands complete surrender in, quoted on importance of constant chant
34 ing, 185
living entities described in, 187 quoted on intricacies of action, 439
quoted on approaching spiritual master, quoted on K!'�r:Ja accepting offerings of
60, 84 devotee. I 72
Bhagavad-grta Bhagavad-gitti
quoted on Kr�rya 's appearance, 79, 312 quoted on purifying material desire by
quoted on J(r�rya as enjoyer of sacrifices, devotional service, 265
474 quoted on purpose of Lord's appearance,
quoted on J(r�rya as only enjoyer of 230
ritualistic ceremonies, 277 quoted on rarity of devotional service, 62
quoted on K r � ry a as source of quoted on real purpose of Vedas, 73
remembrance, knowledge and forget quoted on remembrance, knowledge and
fulness, 207, 411 forgetfulness coming from J(r�Qa, 216
quoted on J(r�rya as taste of water, 185 quoted on result of different kinds of
quoted on J(r�rya delivering surrendered worship, 47
soul from all sinful reaction, 189 quoted on returning to lower planetary
quoted on J(r�rya instructing Gitti to sun systems, 256
god, 317 quoted on separated material energies,
quoted on liberation as mercy of J(r�rya, 295
368 quoted on sex for begetting children, 17
quoted on living entity as never created, quoted on stars, 91
151 quoted on struggle of living entities, 152
quoted on living entity as never indepen quoted on Supreme Lord's control of
dent, 201 material nature, 323
quoted on Lord as supreme proprietor, 35 quoted on surrender as salvation, 43
quoted on Lord seated in everyone's quoted on the moon as a luminary, 328
heart, 200, 207 quoted on thinking of Lord's lotus feet,
quoted on Lord taking personal care of 171
surrendered soul, 191 quoted on total surrender to Kr�.;ta, 461
quoted on material body as machine, 360 quoted on understanding nature of
quoted on material creation resting on Kr�Qa's appearance and activities,
J(r�rya's energy, 208 477
quoted on material nature working under quoted on unintelligent desiring tempor
J(r�Qa's direction, 204,211,217.219, ary happiness, 194
360 quoted on unmanifested form of Kr�Qa
quoted on mU(lhas, 158 pervading entire universe, 208
quoted on offering everything to Kr�Qa, quoted on women, vaisyas, etc. approach
22, 34 ing supreme destination, 461
quoted on offering food for sacrifice, 454 quoted on worshipers attaining destina
quoted on one in knowledge surrendering tion of worshipable object, 256
to Kr�Qa, 215 Bhagirathi
quoted on one who has seen the truth, 75 as name of Ganges River, 121-122
quoted on one who is dhira, 147 Bhakti-rasamrta-sindhu
quoted on overcoming influence of quoted on real liberation, 66
material energy, 161 Bhaktisiddhanta Sarasvati Thakura
quoted on overcoming modes of nature, quoted on engaging everything m the
151 service of the Lord, 93
quoted on perfect yoga system, 246 Bhaktivinoda Thakura
quoted on performance of sacrifice, cited on Navadvipa as best place within
113 this universe, 259
General Index 509
Bhaktivinoda 'fhakura Bindumati

quoted on getting out of ocean of nes as wife of Marici, 87
cience, 428 Birth
Blw.kti-yoga as accepting another body, 7
as real path of liberation, 252 Boar incarnation
process of broadcast by Caitanya, 126 lives in northern part of Jambiidvipa,
Bhaktya mam abhijanati 212
quoted, 234 Body, material
Bharata all sensations originally exist in, 415
as brother of Lord Rama, 224 made of three elements, 228
Bharata-bhumite haila manfl.$ya must be maintained for executing devo
verse quoted, 239, 254, 257, 267 tional service, 172
Bharata Maharaja Brahmii
gave up everything to serve Uttamasloka, as great leader of universe, 202
63 as spiritual master of Niirada, 419
had to suffer two more births, 161 as the form of ritualistic ceremomes,
in body of a deer did not forget supreme 304-305
Lord, 67 Bhavani
Sumati as son of, 72 Siva engages in sex with, 388-389
wonderful activities of, 65 wives of Yak�as assist, 107
Bhiirata-var�a Bh�tismad viitab. parate
as field of fruitive activities, 133 verses quoted, 281
Ganges River inundates, 131 Bhojii
mountains and rivers in, 247 as wife of Viravrata. 87
varr:uJ.Srama-dharma easily adopted m, as trustworthy representative of Lord,
251 164
Bhauvana body of made from total material energy,
as son of Manthu, 87 149-150
Bhava came from Niiriiya�a, 277
See: Siva doesn't understand even this universe,
Bhoktaram yajiia-tapasam 96
verse quoted, 35, 474 explanation of yogic process spoken by.
Bhraji��ha 243
as son of Ghrtapr��ha, 294 in each universe there is one. 329
Bhiima Lord sometimes takes position of, 141
as son of Pratihart:i, 75 sits on lotus Sower on Pu�karadvipa, 301
Bhii-ma�Qala township of on summit of Mount Meru.
divided into seven oceans, 92 ll7-ll8
radius of, 90-91 two kinds of Brahmiis, 315
Bhumir iipo 'nalo vayub- Brahma-bhutab- prasanniitmii
verses quoted, 295 verses quoted, 252
Bilvamangala Thakura Brahmacari
quoted on liberation as maidservant of one should try to remain, 29
devotee, 393 Brahmaloka
Bindu one must return to repeated birth and
as son of Marici, 87 death from, 257
Brahma�a Buddha
devotee who falls away takes birth m atheists accepted Sumati as, 72-73
family of, 68 preached among atheists, 73
doesn't possess anything, 475
gives his pious activities to those who
honor him, 84 c
Jupiter favorable to, 351
Kalasiitra as hell for killer of, 448 Caitanya-bhagavata
none qualified in Kali-yuga, 79 quoted on glories of Ananta, 421-424
perfect compared to swan, 70 quoted on happiness of Vai�I:Javas, 231
Sandamsa as hell for one who robs, quoted on having opportunity to remem-
455-456 ber Kr�I:Ja, 259-260
six auspicious qualifications of, 134 quoted on the fortune of the devotee
sudras being elevated to platform of, 47 Kholaveca, 234
Siikaramukha as hell for one who inflicts Caitaya-caritamrta
corporal punishment upon, 451 cited on Se�a, 148
who drink� liquor goes to Ayai_Ipana, 467 description of qualities of devotees in,
BrahmaT.J4a bhramite kona 177
verse quoted, 59 pastimes of Caitanya narrated in, 124
Brahma'.l4a Pura� quoted on Caitanya as channiivatiira, 213
quoted on Kamadeva as Pradyumna, 181 quoted on creation of material world, 218
quoted on planet R�hu, 99-100 quoted on duty of one born in India, 254
quoted on Vi�I:Ju as Sisumara, 353 quoted on effect of chanting holy name,
Brahmapuri 394-395
Alakananda flows from southern side of, quoted on Lord instructing devotee to
131 surrender, 19-20
Brahmaputra quoted on materialistic devotee receiving
as main river in Bharata-var�a, 249 shelter at Lord's lotus feet, 266
Brahma sambhus tathaivarkaS quoted on prakrti not cause of material
verses quoted, 277 world, 219
Brahma-samhitii quoted on shelter of pure devotee, 59
quoted on Govinda tending cows, etc., quoted on unhappiness of materialistic
165 life, 56
quoted on incarnations of Kr�I:Ja, 227 Caitanya Mahaprabhu
quoted on Kr�I:Ja's unlimited forms, 205 advises acceptance of spiritual master, 61
quoted on Lord always remaining m an incarnation in age of Kali. 213, 238
Goloka, 206 appeared in land of Bharata-var�a,
quoted on movement of sun, 302 259-260
quoted on planets in fixed orbits, 360 broadcast process of bhakti-yoga, 126
quoted on prakrti, 361 controlled only by pure devotion,
quoted on purified vision of devotees, 228 234-235
quoted on sun as controlled by Govinda, gave practical example of transcendental
322 ecstasy, 124
quoted on unlimited expansions of the introduced congregational chanting of
Lord, 96 Hare Kr�Qa mantra, 175
General Index 511
Caitanya Mahiiprabhu Cinttimar:ti-prakara-sadmasu

Kr�1.1a consciousness movement as mis- verses quoted, 165
sion of, 47 Cities
prayers of, 169-170 compared to forest, 6
quoted on accepting guru, 6 Citraratha
quoted on being saved from materialistic as son of Gaya, 87
life, 428 Citrarepha
quoted on detachment from gold and as son of Medhiitithi, 298
women, l09-ll0 Conditioned souls
quoted on duty of one born in Bhiirata- absorbed in activities for bodily mainte
var�a, 239, 257, 267 nance, 15-16
quoted on mercy of Kr�1.1a and guru, 57 attracted by wife as illusion personified,
quoted on shelter of pure devotee, 59-60 40
quoted on wanderings of living entities in attracted to little happiness derived from
universe, 133 sense gratification, 32
represented in six-armed form, 236 bitten by envious enemies, 31
Cak�u River burned by fire of lamentation, 25
as branch of Ganges River, 128 chastised by enemies and government
course of described, 129 servants, 20
Ca1.1akya Pa1.1Qita enter material world for some material
two kinds of envious living entities ac profit, 5
cording to, 170 exchange of money causes enmity among,
Cancalii 51
goddess of fortune as, 35 experience nothing but misery, 38-39
Candra exploit relatives, 24
came from the mind of Niiraya1.1a, 277 fear of compared to mountain cave, 50
Candraloka four defects of, 37
Ganges River carried to, 127 government men turn against, 26
Candrama manaso jataS ca�o� jump from one body to another. 49
verses quoted, 277 live lives of lamentation, 36
Ciira1.1aloka must accept one body after another. 167
as planet below Riihu, 376 obliged to gratify their senses. 8
Catur-varr:tyam maya smam receive cheap blessings from atheists. 22
quoted, 453, 460 repeatedly strive for material enjoyment.
Catur-vidha bhajante mtiril 19
verses quoted, 191 steal money and escape punishment. 35
Ceto-darpar:ta-mtirjanam take pleasure in mental concoctions. 27
quoted, 171, 175, 238 take shelter of man-made gods. 42
Chandogya Upan�ad treat family members unkindly. 29
quoted on Paramiitmii, 228 Conjugal love
Chanting Kr�1.1a attracts everyone ·s heart by mellow
about Bharata Maharaja, 69 of, 197
Children Cows
compared to tigers, jackals and foxes, those in goodness had last animal birth
10 as. 45
D Demigods
miseries caused by mental calamity at
Daivi hy e�a gu�mayi mama hands of, 36
quoted, 18, 53, 151 own their possessions within the limits of
Dak�a time, 399-400
daughters of, 82 position of like phantasmagoria, llO
Dandasiika reside on Manasottara Mountain, 302
as hellish planet, 441,471 satisfied by satisfying the Lord, 86
Dar_u:lya-jane raja yena see to affairs of material world, 311
quoted, 55-56 unfit to reside in Bharata-var�a, 269
Darwin witness activities of illicit sex, 17
as modern anthropologist, 45 worship Deity form of the Lord, 139-141
Davanalas tad vanam alelihana� saha worshiped by many Indians, 263
quoted, 485 worshiped by those with lusty desires,
Daya 281
bathed Gaya in sanctified water, 82 Devadhani
Death location of, 326
as giving up the body, 7 Devadyumna
as representative of Kr�Qa, 36 as son of Devatajit, 74
compared to elephant, 50 Devakulya
conditioned soul fears approach of, 42 as wife of Udgitha, 76
materialist thinks of wife and children at Devatajit
time of, 245 as son of Sumati, 73
not heeded by materialists, 159 Deva-var�a
sinful men brought to Yamaraja upon as son of Yajiiabahu, 284
their, 438 Devotees
Vi�Qu Supreme Lord of, 279 approach Lord with material motives,
Deha-smrti nahi yara, samsara 264-266
quoted, 245 aspire to be delivered from material
Deity world, IIO
money should be spent for decorating, 9 as servants of servants of servants of God,
worshiped by the demigods, 139-141 400-401
Demigods association of develops Kr�Qa conscious-
are inclined toward sex, 45 ness, 58
as great leaders of universe, 202 automatically attain liberation, 393-395
as living entities, 362 compare color of gold to golden stool, 109
aspire to achieve human births m discuss and praise activities of Bharata
Bharata-var�a, 254 Maharaja, 69
as servants of the Supreme Lord, 290 do not care if they are reborn or not, 66
become manifest in body of pure devotee, fall down due to illicit sex, 33
176 Kr�Qa takes away everything from, 19
conditioned souls sometimes take shelter live opulently when serving Lak�mi-
of, 43 NarayaQa, 36 ,
destination of worshipers of, 256 more dear to Kr�Qa than Brahma, Siva,
envied opulence of Bharata Maharaja, 65 etc., 195
General Index 513
Devotees Dhruva Maharaja

released from all kinds of sins, 454 became akama-bhakta, 265
see Lord's actions behind material nature, ecstatic symptoms of, 123
204 Dhiimranika
should eat as simply as possible, 173 as son of Medhatithi, 298
Devotional service Din ka dakini rat ka lxighini paktk
attachment to body can only be given up quoted, 10
by, 246 Disciplic succession
inattention retards, 64 no purification by knowledge not received
India has many facilities for executing. in, 419
254 Divorce
liberation and opulence as obstacles to, material marriages separated by, 54
400-401 presently everyone gives up family life
living entities think of each other's by,30
welfare by accepting, 168 Dr<;lharuci
original quality of Kr�1.1a consciousness as son of Hira!)yareta, 288
revived by engaging in, 177 Druti
path of is difficult, 62 as wife of Nakta, 77
spiritual form of Lord realized by, 480 Durga
those in mode of goodness can engage in, as bestower, of material opulence, 193
47 as wife of Siva, 142
Dhanaril dehi rilparil dehi material nature known as, 362
quoted, 193 material world under superintendence of,
Dharma 232
circumambulates D h r u v a Maharaja, Dii�a!)ii
356-357 as wife of Bhauvana, 87
Dharmam tu sak$ad bhagavat-prar;titam Dvapara-yuga
as only religious principle, 449 material miseries began in, 136
Dharmaraja
as father of Bhadrasrava, 157
Dharmaviruddho bhilte�u kamo 'smi
E
quoted, 17
Dhenumati
as wife of Devadyumna, 74 Earth
Dhiras tatra na muhyanti lifted from Garbhodaka Ocean by boar in-
quoted, 147 carnation, 220
Dhruvaloka planets below, 378
Ganges River descended on, 121-122 protected by Lord, 204
second axle of sun-god's chariot attached upper limits of, 377
to, 331 Eclipse
seven sages circumambulate, 352-353 caused by Rahu, 375
Dhruva Maharaja Ei rilpe brahmar:tt;la bhramite
achieved extraordinary material verse quoted, 133
opulences, 193-194 Ekale i.Svara kmw., ara saba bhrtya
as life source of all living entities, 356 verse quoted, 188, 278
Eko bahuruiril yo vidadhdti karruin Gandharvas

quoted, 203, 276, 454 chants glories of Rama, 223
Eko deva� saroa-bhute�u gut;lhah constantly offer prayers to Lord, 417
quoted, 215 Ganges River
Eko ha vai ruiraya� asit as river of piety, 259
quoted, 201 carried to moon in celestial airplanes, 127
Energy, external divides into four on top of Mount Meru,
under control of Vi�l)u creates material 128
atmosphere, 5 flows in the sky as the Milky Way, 365
Envy infectious diseases cured by bathing in,
cleansed from mind by devotional ser 174
vice, 169 one who bathes in is purified, 122
gold as source of, 14-15 qualities of, 121-122
E�a hy evanandayati water of on heads of seven great sages,
quoted, 253 125
Etas tisro devata anena jlvena Garbhodaka Ocean
quoted, 228 at bottom of universe, 438
hell situated between three worlds and,
437
F Garu�a
path of Ja�a Bharata compared to path of,
Family life 61
as concession for sex, 230 residence of, 283
as festival of momentary sex pleasure, 49 snakes in Mahatala disturbed by fear of,
See also: Household life 404-405
Fear Gau�iya-bha�ya
none on subterranean planets, 383 supplementary note on incarnations in,
Food 481
given to us by Lord, 454 Gaya
Fruitive activities as saintly king, 78-79
conditioned soul influenced by, 27 as son of Nakta, 77
executed by the illusory energy, 152 bathed in sanctified water by daughters of
household life as field of, 11 Dak�a, 82
may temporarily elevate one to higher kept all his citizens satisfied, 83-84
planets, 59 verses glorifying, 80-86
Narayal)a as sun-god worshiped by, 342 Gayanti
transcendentalists condemn path of, 33 as wife of Gaya, 87
Gayatri ca brhaty U$�ig
verses quoted, 332
G Gayatri mantra
quoted, 90-91
Gambling sun-god worshiped by chanting, 317
found where there is gold, 15 Ghrtapr�\ha
Gandhamadana Mountain as son of Priyavrata Maharaja, 293
as mountain of Jambiidvipa, 101 Godavari River
Ganges falls to peak of, 129 land of India glorious because of, 122
General Index 515
Gold Happiness
as yellow stool, 14-15 does not exist in material world, 55
color of compared to golden stool, 109 material as cause of many miseries,
encompasses four principles of sin, 15 229-231
making body comfortable requires huge material as facility for eating, sleeping,
amounts of, 168 etc, 159
produced from secretions of Siva and not found in family life, 25
Bharani, 388-389 of family life compared to drop of water
produced on banks of Jambii-nadi River, in desert, 30
108-109 Hare Kr�r:Ja mantra
Goodness, mode of Cai t a n y a i n t r o d u c e d con g r e g a t i onal
devotional service performed by those in, chanting of, 175
47 one should hear vibration of, 9
Gopi-bhartu� pada-kamalayor purifies one of baser modes, 48
quoted, 401 Harer nii ma harer niima
Gop is verses quoted, 62
Lord's mercy upon, 196 Haridasa Thakura
understood Kr�r:Ja to be only real hus his confirmation of effects of chanting
band, 187 holy name, 394-395
Gosvamis of Yrndavana Hari-seviiya yaha haya anukula
practically didn't sleep at all, 31 verse quoted, 93
Government Hari-var�a
may arrest conditioned soul who steals, Nrsirilhadeva resides in, 164
32 Hayagriva
men like carnivorous demons, 26 returned Vedas to Brahma, 163
present levies taxes unfairly, 80 Hayasir�a
Grhastha worshiped by Bhadrasrava and intimate
duties of, 28 servants, 157
Guru Hearing
mercy of, 57 recommended by great saints m devo
qualifications of, 134 tional line, 175
See also: Spiritual master Heavenly planets
Guru-kmw.-prasade piiya attained by hearing about Bharata
quoted, 6, 57, 61 Maharaja, 69
three groups of, 133
H Heavens, subterranean
description of, 379-385
Hii lui prabhu nanda-suta Hellish planets (hell)
song quoted, 110 animals don't go to, 444
Hanuman by acting i m p i o u s l y on e achieves
serves Rama in Kimpuru�a-var�a. 223 different positions in. 435-436
Happiness number of, 441
achieved by seeking a spiritual master, 60 situation of, 437
as brahma-saukhya, 158 Hemakiita Mountain
attained by engaging possessions in ser Alakananda River falls down upon peaks
vice of Lord, 21-22 of. 131
Hira1,1maya-var�a Idhmajihva
as division of Jambiidvipa, 99 as son of Maharaja Priyavrata, 274
Vi�1,1u lives as tortoise in, 205 Ignorance, mode of
Hira1,1yagarbha Ananta as predominating Deity of, 410
as Brahma, 243 monkey as last animal birth in, 45
sun-god known as, 315 result of action in due to madness, 436
Hira1,1yakasipu lhci yasya harer dcisye
as personification of material desire, verses quoted, 66
167-168 Ilavrta-var�a
Hira1,1yak�a as division of Jambiidvipa, 98
killed by boar incarnation, 220 Siva as only male in, 142
Hira1,1yareta Illusion
as son of Maharaja Priyavrata, 288 acts both on conditioned and liberated
Hitvatma-pcitam grluzm andluz-kupam souls, 161
quoted, 29 Imam vivasvate yogam proktavan
Holy name quoted, 317
chanted jokingly or by chance, 425 Impersonalists
compared to sun, 394-395 do not accept spiritual varieties of life,
Haridasa Thakur a's confirmation of 125
effects of chanting, 394-395 Incarnations
three stages of chanting, 395 considered as ordinary material creatures
Household life by nondevotees, 205
as field of fruitive activity, 11 Lord appears in different, 424
compared to blazing fire in forest, 25 Matsyavatara appears first among all,
compared to dark well, 29 199
consists of home, wife, children, etc. 172 of Lord like waves of river, 165
entanglement in as root cause of material two divisions of, 481
attachment, 180 India
execution of yajfias in, 28 father must get children married in, 28
no one can be happy in, 30 Ganges River purifies residents of, 122
See also: Family life has many facilities for executing devo-
Hrdy anta/:t-stlw hy abhadrani tional service, 254
quoted, 175 many worshipers of demigods in, 263
Hr;;ikesa Indra
as controller of senses, 184 Ananta appears as white as, 417
Human life Bali Maharaja fought with, 399-400
purification as aim of, 158 became intoxicated on soma-rasa, 84
Human society circu mambul ates Dhruva Maharaja,
two classes of men in, 230-231 356-357
Hyderabad fight between serpentine demons and,
Ayodhya exists in, 224 406
possesses Devadhani, 326
resides on Manasottara Mountain, 302
I
Intelligence
/dam hi viSvam bhagavcin ivetara/:t lost in association of atheists, 22-23
quoted, 93 meant for Kr�1,1a consciousness, 69
General Index 517
International Society for Krishna Conscious ]Iva Gosvami

ness cited on transcendental identity of the
See: �i?�a consciousness movement Lord, 228
Intoxication quoted on rurus, 445
excites the senses, 32 translation of text 10 given by, 424-425
found where there is gold, 15 ]fi.dnanandatmano v�1J.u�
quoted on Lord providing everyone with verses quoted, 353
quota, 187 ]nanis
Istdpurtam bahudha jayamdnam can't stop waves of sense gratification,
quoted, 276 167
lsvara� sarva-bhutdnam hrd-dese Jupiter
quoted, 207, 361 movement and characteristics of, 351
]yotir Veda
technical terms in difficult to translate,
J 309
Ja�a Bharata
did not spoil his energy, 64
K
path of compared to path of Garu�a, 61
Jagannatha Purl Kaivalyam narakayate tri-daSa-pur
Caitanya lived at, 124 verses quoted, 125
]agat-kararJa nahe prakrti jac)a-rllpd Kalau sudra-sambhava�
verses quoted, 219 quoted, 475
Jahnavi Kali-yuga
as name of Ganges River, 121-122 Caitanya appears in, 238
Jains Caitanya 's path of devotional service easy
as false dcdryas who don't follow Vedic in, 62
principles, 72-73 cheating by pseudo yogis prominent in,
Jambiidvipa 23
is surrounded by ocean of salt water, 274 c o m m u n i t y k n o w n as arya-sam dja
nine divisions of land in, 97 springs up in, 72-73
Jambii-nadi Lord appeared as concealed incarnation
as river in Ilavrta, 107-108 in, 213
]anasya rrwho yam aham mameti modern civilization mainly situated in
quoted, 411 cities in, 6
]anmiidy asya yata� monarchy abolished in, 79
quoted, 415 qualities of people in, 109
]anma karma ca me divyam relatives will kill each other in. 24
verses quoted, 362, 477 stringent material miseries began in. 136
Jayadeva Gosvami unwanted pregnancies in. 18
K:r9�a's name appears in prayers of, 165 Kali-yuge lrldvatara na kare
quoted on Matsya incarnation, 199 verse quoted, 213
]Iva Kamadeva
as name of moon-god, 346-347 lives in Ketumala-var9a. 181
]Iva Gosvami Kamais tais tair hrta-jiiana�
cited on meaning of mdya-mayam, 183 quoted, 281
Kapiladeva Kr�f.la
analyzed cosmic manifestation as contain addressed as akiiicana-gocara, 234
ing twenty-four elements, 210-2ll appears in various incarnations, 227
Karma-kii�r,la, jiiiina-kii� as attractive, 65
verses quoted, 460 as only real husband of all women, 187
Karma� hy api boddhavyam as owner of all property, riches and
verses quoted, 439 wealth, 35
Karmis authorized scriptures left by, 43
suffer in this life and the next, 33 cleanses the heart as Paramatma, 48
Karttikeya death as representative of, 36
vegetables attacked by weapons of, 292 hari-cakra weapon of, 42
Kasyapa Mahapuru�a as name of, 77
c i r c u m a m b u l ates Dhruva Maharaja, mercy of, 57
356-357 only advanced devotee can understand
Ka!ha Upani$ad lusty feelings between Radha and,
quoted on expansions of V i��u as Super 415
soul, 280 original form of, 165
Kaveri River purpose of His appearance, 79
land of India glorious because of, 122 reputation of is always expanding, 64
Kesaracala Mountains specific characteristic of, 197
Sita River runs down peaks of, 128-129 takes away everything from favored
Kesava devotee, 19
Jayadeva Gosvami's prayers contain name took birth in Yadu dynasty, 88
of, 165 Kr�l)a consciousness movement
Ketumala-var�a as opportunity for all misled members of
as division of Jambiidvipa, 101 human society, 7
as residence of Kamadeva, 181 chief engagement of, 175
Ganges River flows through, 129 dealings in are never material, 94
Khala disciples in must follow regulative princi-
as envious living entity, 170 ples, 52
Kholaveca Sridhara established center in Mayapur, 259
as great devotee of Caitanya, 234-235 forbids illicit sex, 458
Ki brahma, ki siva, ki sanakadi gives everyone the chance to engage m
verses quoted, 421 service, 64

Kimpuru�a-var�a goal of, 43
Hanuman serves Rama in, 223 is giVmg everyone the association of
King saintly people, 56
as representative of the Supreme Lord, 79 is opening Caitanya 's path, 62
Knowledge is opening centers all over the world, 268
Hayagriva always protects Vedic, 163-164 is trying to elevate sudras, 47
Krauiicadvipa propagated to reestablish van:uiSrama
is surrounded by ocean of milk, 291 dharma, 251
Kravyadas spreads chanting of Hare Kr�l)a mahii
torment sinful men in Maharaurava, 446 mantra, 57
Krmibhojana teaches people to control mind and
as hellish planet, 441, 454 senses, 9
General Index 519
��l)ii River Lak�mi (Lak�midevi, Lak�miji)

land of India glorious because of, 122 as devotee of Kamadeva, 181
Kmta-saktye prakrti haya gau� as source of riches, 35
verses quoted, 219 material opulence not bestowed by, 193
Kr§�-varr:�-am tvi§akr§�m worships Lord during Sarhvatsara, 183
verses quoted, 259 Lak�mi-NarayaQa
K�arakardama money should be utilized in service of, 36
as hellish planet, 441,468 Lalabhak�a
K§atriya as hellish planet, 441,464
possesses riches to use for noble ac Lamentation
tivities, 475 conditioned soul burned by fire of, 25
Vaitaral)i as hell for degraded, 459 conditioned soul lives life of, 36
K§lr:te pur:�-ye martya-lokam Liberated souls
quoted, 133, 256, 267 become captivated by illusory energy.
Kumaras 161
transcendental bliss derived by, 396 Liberation
Kumbhipaka as obstacle to devotional service, 400-401
as hellish planet, 441,447 attained by hearing about Bharata
Kumuda Mountain Maharaja, 69
as mountain of Jambiidvipa, 102 automatically attained by d ev o t e e,
Bhadra River falls onto peaks of, 130 393-395
Kunti bhakti-yoga as real path of. 252
quoted on K�;�l)a 's appearance in this considered insignificant, 65
world, 200 devotees on platform of, 243
Kurma Purar:�-a obtained by pious acts temporary, 59
quoted on demigods desiring to descend people denied opportunity for, 251
to Bharata-var�a, 269 saintly persons easily attain, 57
Kuru Living entities
as division of Jambiidvipa, 99 are never created, 152
Bhadra River flows through province of, as prakrti, 201
130 born from wombs, eggs and perspiration.
Kusadvipa 209
inhabitants of worship lire-god, 290 depend on heat and light from sun. 316
surrounded by ocean of liquid ghee, exhibit greatness in spiritual world.
286-287 178-179
influenced by different modes of nature.
434-435
L Lord controls all, 200
meant to be enjoyed by ��Qa. 187
Laghu-bhiigavatamrta Supersoul as director of. 216
quoted on expansions of the Lord, two kinds of. 362-363
140-141 LohitiirQa
quoted on Lord Rama, 224 as son of Ghrtapr�\ha. 294
Lak�mal)a Lokaloka Mountain
as brother of Rama, 223, 224 controls rays of the sun. 307-308
as manifestation of Sailkar�aQa, 232 four elephants on. 310
Lokaloka Mountain Mahapuru�a

land of gold extending to, 306 as name of 1\:r�rya, 77
surrounds ocean of sweet nectar, 305 Mahiiraurava
Lord Rama as hellish planet, 441, 446
See: Ramacandra Mahatala
Lotus feet of 1\:r�rya as a b od e of m an y-h o o d e d s n a k e s ,
one becomes dhira by surrender to, 147 404-405
pure devotees compared to bumblebees Mahatmanas tu mam piirtha
engaged in serving, 6 verses quoted, 263
the Ganges River directly touches, Mahat-sevaril. dvaram iihur vimukte�
121-122 quoted, 480
Lust Maitri
comparison of material and spiritual, 415 bathed Gaya in sanctified water, 82
mental situation for material enjoyment Malyavan Mountain
due to, 16 as mountain of Jambiidvipa, 101
one disobeys rules of sex life when Cak�u River falls on summit of, 129
blinded by, 17 Mamaivamso jiva-loke
verses quoted, 176-177
Mama janmani janman!Svare
quoted, 170
M Mam eva ye prapadyante
quoted, 43, 161
Miim hi piirtha vyapasritya
Madhu verses quoted, 461
as son of Bindu, 87 Mana� §ll${hanindriyani
Madhuruha quoted, 152
as son of Ghrtapr�\ha, 294 Mana§ ca bhadraril. bhajatiid
Madhviiciirya quoted, 169
cited on planet Riihu, 99-100 Manasottara Mountain
cited on purpose of ll$.fiiriga-yoga, 68 axle of wheel of sun-god's chariot rests
quoted on Kamadeva as Pradyumna, on, 330
181 residential quarters of demigods on, 302
quoted on liberation from material world, sun travels in a circle over sides of,
243 325-326
quoted on Lord Trivikrama, 122 Manda� sumanda-matayo
quoted on worship of Supreme Lord by quoted, 109
different names, 279 Mandara
quotes BrahmaT.U.ia Purii� on Vi�ryu as as mountain of Jambiidvipa, 102
Sisumiira, 353 Man-mana bhava mad-bhakta�
Mahakadamba quoted, 171,246,258
as tree on Suparsva Mountain, 111 Manojava
Mahii-mantra as son of Medhatithi, 298
chanting of inaugurated in Navadvipa, Manomaya
259 as name of moon-god, 347
spread by Kr�rya consciOusness move Manovati
ment, 57 as township of Brahma, 118
General Index 521
Manthu Maya-pracuraniitmiya-sankalpena
as son of Viravrata, 87 quoted, 183
Manu.Syana:ril sahasre�u Mayapur
verses quoted, 62 Kr�Qa consciousness center established at,
Marici 259
as son of Samrat, 87 Maya-sukhaya bharam udvahato
Marriage quoted, 158,193,379
does not last in material world, 54 Maya tatam idaril sarvaril jagad
Mars quoted, 208
movement and c h a r a c t e r istics of, Mayavadis
350-351 attracted to merging into the Lord's exis
MartaI) <;Ia tence, 66
sun-god known as, 3 15 consider sankirtana-yajfta as pious ac
Material existence tivity, 260
all constituents of described in Chapter regard Kr�I)a's body as material, 181
Fourteen, 70 think universal form to be real, 208
conditioned soul perpetually runs around Meat-eating
forest of, 15-16 excites the senses, 32
li.ving entity suffers miserable conditions found where there is gold, 15
of, 5 Medhatithi
uncontrolled senses like plunderers in divided Sakadvipa into seven sections.
forest of, 8 297-298
way of explained, 40-41 Meghapr�tha
Materialists as son of Ghrtapr��ha, 294
as miU;lhas, 158 Mental speculation
desire comfort for the body, 168 material bodily conditions acquired due
don't heed danger of impending death, to, 5
159 Mercury
Mat-sthani sarva-bhutani na movement and characteristics of. 350
quoted, 208 Merumandara
Matsya as mountain of Jambudvipa. 102
always p ro t ects V e d i c k n o w l e d g e, Milky Way
163-164 as Ganges River, 365
appeared in Ramyaka-var�a, 198 Mind
appears first among all incarnations, 199 material existence caused by dirty things
Matta/:1 smrtir jnanam apohanaril ca within, 175
quoted, 160 moon-god is deity of everyone"s. 347
Matter Miseries
moves when Lord glances over total conditioned soul unable to protect himself
material energy, 2 18 from materiaL 36
Maya Danava path of fruitive activities as original
as great demon architect, 38 1 source of. 33
Talatala ruled by, 403-404 Monarchy
Mayadhyak$er:w- prakrti/:1 abolished in Kali-yuga. 79
verses quoted, 204, 211, 217. 219. 323, Money
360 conditioned souls exchange. 51
Money Nagaloka
conditioned soul steals, 35 demoniac serpents on, 407
enemies created from transactions with, Na jayate mriyate va kadacin
37 quoted, 152
known as la�mf, 475 Na�atrar:ziim aham sa51
merchants always interested in earning, 5 quoted, 91, 328-329
of conditioned soul spent for sense gra- Nakta
tification, 8 as son of Prthu�er:ta, 76
required to keep women, 32 Na mam d�krtino mw.fha�
taken away by family members, 10 verses quoted, 39, 158
Monkeys Nanda Maharaja
transplants of sex glands of, 45 as resident of Vrndavana, 197
Moon Niirada Muni
influences growth of food grains, 346 always glorifies Ananta in his father's as-
is deity of everyone's mind, 347 sembly, 419
is similar to other stars, 329 as spiritual master of Vyasadeva, 419
is twice as large as sun, 374 instructed Savarl).i Manu, 239
Mercury is the son of the, 350 worships Nara-Niirayal).a, 241
reflects sunshine, 91 Narada Pancaratra
travels faster than the sun, 345 tenets of instructed to Savarr:ti Manu, 239
Moon-god Nara-Niirayal).a
considered chief of all living entities, as best of all saintly persons, 240
346-347 resides at Badarikasrama, 237-238
possesses Vibhiivari, 326 Narayal).a
Mount Meru as beautifully decorated with different
Ganges River divides into four on top of, weapons, 312
128 as supreme controller of everyone, 201
See also: Sumeru Mountain as ultimate goal, 68
Mrtyu� sarva-hara5 caham descended in the form of the sun, 341
quoted, 279 goddess of fortune as property of, 35
Mukti/.l svayam mukulitanjalil.z money must be engaged in service of, 475
quoted, 393 quadruple expansions of, 139-141
Mukunda supremacy of demigods dependent on
activities of as very potent, 173 mercy of, 278
Mur:ufaka Upani�ad Narmada River
quoted on acceptance of spiritual master, land of India glorious because of, 122
60 Narottama dasa Thakura
quoted on following paths of karma
kaTJ,(j,a and jnana-kar.u;la, 460
N quoted on freedom from conditional bon
dage, 245
Nabhigupta quoted on material disease, 13
as son of Hirar:tyaretii, 288 quoted on taking shelter of Kr�r:ta, 110
Na dhanam na janam na sundarlm N�!a-praye�v abhadre�u
quoted, 109 verses quoted, 174
General Index 523
Na tatha me priyatama Opulence

verses quoted, 195 as obstacle to devotional service, 400-40 I
Na te vidu� svartha-gatim hi gold as source of material, 14-15
quoted, 189 obtained by offering prayers to Durga,
Nature, material 194
as external energy, Durga, 362 two kinds of, 397
modes of nature become manifest when utilized for benefit in this life and next,
Lord glances over, 421 22
not cause of material world, 219 Outer space
working under ��a's direction, 204, defined. 321
211,217,323,361 sun is in middle of, 322
Navadvipa
as best place within this universe, 259
Nayam sriyo 'riga u nita:nta-rate� p
verses quoted, 196
Nemam virifico na bhavo
verses quoted, 195 Padma Purar.za
Nidrahara-viharakiidi-vijitau cited on expansions of the Lord, 141
quoted, 31 cited on Rama and His brothers. 224
Nija-sr§ti-sakti prabhu saficare quoted on one who cannot be guru, 134
verses quoted, 218 Pa��ita Haridasa
Nila Mountain qualities of, 177
as mountain of Jambiidvipa, 99 Paramatma
Bhadra River falls onto peaks of, 130 has no material connections. 228
Nimlocani Param brahma param dhama
Varu�a possesses, 326 verses quoted. 187
Nityananda Parame��hi
one becomes puffed up due to forgetting as son of Devadyumna. 74
lotus feet of, 13 Parasya saktir vividhaiva sruyate
Nityo nityanam cetana5 cetananam quoted. 185
quoted, 362-363 Paribhadra
Nrsirhhadeva as son of Yajiiabahu, 284
resides in Hari-var�a, 164 Paritrar:taya sa:dhunam vinasaya
quoted, 79. 230
Paryavartana
as hellish planet, 441, 473
0
Pi;4ar:tc;lis
foolish people follow, 43
Offenses pseudo svamf.s, yogis and incarnations as.
against Deity and spiritual master must 44
be avoided, 140 Passion, mode of
om bhar bhuva� sva� gold attracts those in. 14
quoted, 90,317 lions as last animal birth in. 45
om namo bhagavate narasimhaya one is implicated in suffering by associ
chanted by Prahlada Maharaja, 170 ation with. 18
Passion. mode of Prahlada Maharaja

those in desire promotion to heavenly quoted on materialistic rascals, 158, 193
planets. 47 Prajapati
Pastimes of J<r�rya circumambulates Dhruva Mah araja,
described in Tenth Canto, 66 356-357
Pat ala Prakrte/.1- kriyamal)iini
See: Nagaloka verses quoted, 16
Patram pu�pam phalam toyam Pralayo payodhi-jale dhrtavan asi
verses quoted, 172 verse quoted, 199
Pavamana Pramanthu
as son of Medhatithi, 298 as son of Viravrata, 87
Peace Praryarodha
means of attaining, 48 as hellish planet, 441, 462
Pisacas Prapancikataya buddhya hari
places of enjoyment for in antari�a, 377 verse quoted, 93
Pitrloka Prasada
as residence of Yamaraja, 438 distributed in Mayapur, 259
location of, 437 Prastava
Plak�advipa as son of Udgitha, 76
description of, 274 Prastota
inhabitants of described, 276, 282 as son of Pratiha, 75
is surrounded by ocean of sugarcane Pratiha
juice, 282 as son of Parame��hi, 74
Planets as the paragon of bona fide preachers,
enabled to float by manipulation of air, 74-75
361 sons of, 75
fixed in their orbits, 359 Pratiharta
Pleasure as son of Pratiha, 75
doesn ·t exist in material world, 14 Prayers
Polestar offered by residents of Jambiidvipa,
as pivot for all stars and planets, 357 157-220
Prabodhananda Sarasvali of Siva to Sankar�aQa, 144-151
cited on position of demigods, 110 Pregnancy
quoted on achieving pure devotional ser takes place in lower-grade life, 136
vice, 125 Premaiijana-cchurita- bhakti-
Pradyumna verse quoted, 228
abode of, 141 Priyavrata
Kamadeva appears as, 181 divided Bhii-mary<;lala with his chariot
Prahlada Maharaja wheels, 92
as grandfather of Bali Maharaja, 400 Viraja as jewel of dynasty of, 88
as perfect example of dhira, 147 Prthu Maharaja
as typical Vai�ryava, 169 present leaders should take lessons from,
caused Lord to assume form of 80
Nrsirhhadeva, 165 Prthu�eQa
quoted on family life as dark well, 28-29 as son of Vibhu, 76
General Index 525
Purhsa� striya mithuni-bhavam etam Ramar:Jaka

verses quoted, 51 as son of Yajnabahu. 284
Puriir:tas Ramayar:ta
two opinions concerning Rama in, 224 cited on friendship of Rama and
vast universal existence described in, 4 78 Bibhi�ar:Ja. 79
Pure devotees Ramyaka-var�a
can give up everything on i(r�(la's behalf, as division of Jambiidvipa. 99
63 Matsya appeared in. 198
compared to bumblebees, 5-6 Rasatala
Purification as abode of sons of Diti and Danu. 406
as aim of human life, 158 Raso 'ham apsu kaunteya
Purojava quoted, 185
as son of Medhatithi, 298 Rati
Pu�karadvipa as wife of Vibhu, 76
description of, 301-302 Raurava
Pii.yoda as hellish planet. 441, 444
as hellish planet, 441, 460 Ravarya
attempted to kidnap Sitadevi. 227-228
kicked by Bali Maharaja. 402-403
killed by Lord Rama. 229-230
R
Lak�mi carried away by. 35
Regulative principles
Radhara(li devotional service should be executed bv
.
all money belongs to Kr�(la and, 35 rigidly following. 161
only advanced devotee can understand Kr�t)a consciousness movement ham
lusty feelings of Kr�r:Ja and, 415 pered if disciples don"t follow. 52
Rahu neophyte devotee ordered to worship
as planet below the sun. 373 Lord according to. 190
is twice as large as moon. 374 purify one of baser modes. 48
Rahu-soma-raviTJ,iim f:{�abhadeva
quoted, 374 body of belongs to spiritual platform.
Rak�asas 484-485
places of enjoyment for in antari/cya, 377 instructs sons on accepting austeritv. 158
Rama l_{�ikuly a
as goddess of fortune. 185 as wife of Bhiima. 76
Ramacandra /.l.tam pibantau sukrtasya loke
as Supersoul. 232 verses quoted. 280
brought devotees of Ayodhyii back to Rudra
Godhead. 236 appears from bf:'tween f:'vebrows of
goddess of fortune belongs to. 35 Ananta. 412
mission of. 229-231 See also: Siva
served by Hanuman in Kimpuru�a-var�a. Rupa Gosviimi
223 cited on price for arhif:'ving God"s favor.
Ramadi-milrti$u kala-niyanema 23--t.
verse quoted. 227 df:'scribf:'s purf:' df:'votiona! sf:'rvicf:'. 190
526 Sri mad-Bhiigavatam
Riipa Gosvami Sankar�aQa

quoted on engaging everything in service as predominating Deity of false concep
of Lord. 93 tion of thinking onself as supreme en
quoted on pure devotional service. 134. joyer, 411
167 Siva meditates on, 143
Ruru Sankhya philosophy
as more envious than snake. 445 different truths enumerated by. 211
Sarikirtana-yajna
recommended in this age. 259
s San.nyasa
shouldn "t be taken out of sentiment, 11
Sabde pare ca n�r:u"itam Santa
quoted. 23 as one of seven islands, 276
'Sadhu-sariga ', 'sadhu-sariga' Santa-kumiira
verse quoted. 56 quoted on serving toes of Lord's lotus
Sagara Maharaja feet. 167
, earth dug up by sons of. 269 Saptii.Sva-nlpa-cchandarilsi

Sakadvipa verses quoted, 332
an island outside ocean of milk. 296 Saramii
Sakuntala as female messenger of lndra. 406
, Menaka gave birth to. 126 Sarameyadana

Salmalidvipa as hellish planet, 441, 465
mantra of inhabitants of. 286 Sarva-dharmii.n parityajya mii.m
surrounded by ocean of liquor. 282 quoted. 461 , 477
Sambhavamy atma-mayaya Sarvam khalv idam brahma
quoted. 312 quoted, 210
Samra\ Sarvasya caham hrdi sanniv�!p
as son of Citraratha. 87 Sarva-byapi sarva-bhutantar -atma
Samsara-davanala-licjha-loka quoted. 215
verses quoted. 23. 25 Sastras
Sarilvatsara advise one to associate with devotees,
as devotee of Kamadeva, 181 56
as wheel of the chariot of the sun-god. Satatam kirtayanto mam
330 verses quoted. 185
Samvamani Satavalsa
Yamaraja possesses. 326 as tree on Kumuda Mountain. 112
Sanatana Gosvami Satijit
quoted on turning low-class men into as son of Viraja, 87
brahma�as, 389 Satrughna
Sandarilsa as brother of Lord Ram a, 224
as hellish planet. 441, 456 Saturn
,
Sankaracarya movement and characteristics of. 352
composed prayers in praise of Ganges Satya
River. 122 as wife of Manthu, 87
Sankar�al)a Satyam jnanam anantam brahma
ahode of. 111 quoted. 215
General Index 527
Satya-yuga Sex
everyone practiced mystic yoga in, 136 family life as concession for, 230
Saumanasya found where there is gold, 15
as son of Yajiiabahu, 284 husband discharges blood while enjoying.
Sa vai mana� kr�r:ta-padiiravindayo� 10
quoted, 171 material happiness centered around.
Savarl)i Manu 229- 231
instructed by Narada Muni, 239 none in spiritual world. 136
Sa visvakrd viSvavid atmayoni� products of, 41
verses quoted, 280 relations allowed only with one·s wife.
Scientists 456
as cheaters, 37-38 Taptasurmi as hell for one who engages
as rascals, 39 in illicitly. 456
demoniac attempt of to go to moon, 375 those enlivened by as descendants of
have no control over God's law, 363 monkeys. 45
interruption of speculative research work Siddhaloka
of, 211 constantly offer prayers to Lord. 417
think material nature is working without residents of have mystic powers. 376
supervision, 218 Silcyii�!aka
try to explain cosmic situation, 95 quoted on praying for benecition. 170
try to find cause of life, 151 Simhika
try to manufacture living entities 1n son of as presiding deity of Rahu. 373
laboratories, 202 Sin
want to avoid Supreme Lord's rule, 360 devotees released from all kinds of. 454
Sense gratification illicit sex as most prominent. 18
conditioned soul accepts miserable condi in pursuit of bodily maintenance not
tions to enjoy, 39 committed by animals. 4.14
·
conditioned soul attracted to little happi Sisumara

ness derived from, 32 description of. 365
conditioned soul"s money plundered machine of stars and planets resembles.
through, 8 364
j;ianis and yogis can·t stop waves of. 167 should be considered as external form of
materialists attached to, 47 Vi�I)U. 368
superior enjoyed in heavenly planets. 138 SHadevi
wealth shouldn ·t be misused for. 21 as wife of Rama. 223
Senses belongs to the spiritual world. 232
compared to plunderers. 8 kidnapped by Ravat:Ja. 35. 227-228
of bhakta compared to fangless snake. Sita River
126 as branch of Ganges. 128
purified are spiritual. 93 course of described. 128-129
Se�a Siva
holds universes on His hoods. 148 as one of seven islands. 276
Sex as only male in Ilavrta-var�a. 142
allowed only for begetting children. 17 creates demigods. elements and sensr�.
as most prominent sin, 18 149-150

conditioned soul captivated by. 49 engages in sex with Bhavani. 388-389
Siva Srimad-Bluigavatam
lives with his associates in Vitala. quoted on false conception of thinking
388-389 oneself as supreme enjoyer, 411
meditates on Sailkar�aQa. 143 quoted on family life as dark well, 28-29
set fire to kingdoms of Maya. 403-404 quoted on how possessions increase illu
worships Ananta. 410 sion, 66
Sleep quoted on ignorant man as no better than
compared to python. 30 ass or cow, 444
Soma quoted on increasing attachments, 51
worshiped by inhabitants of quoted on intelligent person worshiping
Salmalidvipa. 285 supreme whole, 191-192
quoted on Kr�Qa"s devotees as very dear
as main river in Bharata-var�a. 249 to Him, 195
Soul quoted on Kr�Qa taking away everything
becomes conditioned by material at from devotee, 19
mosphere. 5 quoted on Lord's mercy upon gopis,
Spiritual master 195-196
engaging possessions in devotional ser- quoted on one with material desires
vice under guidance of. 21 engaging in devotional service, 265
not to be considered ordinary man. 140 quoted on perfection of life, 68
one must approach a. 60 quoted on performing duties for satisfac
only business of conditioned soul to action of Vi�Qu, 455
, cepl. 6 quoted on qualities of people in Kali
Sraddha yuga, 109
bathed Gaya in sanctified water. 82 quoted on real purpose of life, 58
Sridhara Svami quoted on remembering Lord's lotus feet,
cited on runts, 445 171
quoted on achieving pure devotional ser quoted on searching out a guru, 134
vice. 125 quoted on serving toes of Lord's lotus
Srimad-Bhagavatam feet, 167
as authorized scripture, 43 quoted on staunch devotional service
compiled about five thousand years ago. elevating one to transcendental posi
26 tion, 263
meant for nonenvious. 169 quoted on tribulations of family life.
quoted on acceptance of spiritual master. 230
60-61 quoted on universe as the Lord, 93-94
quoted on approaching bona fide guru, 23 quoted on Vi�Qu"s eighth incarnation,
quoted on bodily necessities, 49 484
quoted on b ur n i n g of forest and Srngavan
l_{�ahhadeva"s body. 485 as mountain of Jambiidvipa, 99
quoted on cleansing heart hy hearing Bhadra River falls onto peaks of moun
Bhdgavatam, 174 tain, 130
quoted on cleansing of heart by Sr�J.vatam sva-katlui� kr§��
Paramatma. 48 verses quoted, 48, 174
quoted on devotional service as perma Sr§.ti-sthiti-pralaya-sadhana
nent asset, 64 quoted, 194, 232, 361
General Index 529
Stars Sun
enabled to Boat by manipulation of air, described as bhagavan, 323
361 holy name compared to, 394-395
fixed to wheel of time, 348 inhabitants of Plak�advipa attain the.
reflect sunshine,9l 276
Stuli is in middle of outer space, 322
as wife of Pratihartii, 75 is worshipable. 91
Stutyavrata moon is twice as large as. 374
as son of Hiraryyaretii. 288 Nariiyarya as the, 341
Stuvanti munayab, suryam orbit of, 323-328
verses quoted, 334 planet and sun-god divide directions of
Subhadra universe, 316
as one of seven islands, 276 situated in middle of universe. 314
Siicimukha Sun-god
as hellish planet, 441, 4 74 as Narayarya or Vi�ryu, 343
Suc�nam srrmatam gehe yoga-bhr�!o as reflection of Vi�ryu,279
quoted, 68, 463 can't deviate from his orbit. 323
Sudarsana cakra chariot of worshiped by Giiyatri mantra,
causes wives of demons to have miscar 329-330
riages, 385 has three speeds. 344
demons of Rasiitala defeated by, 406 Yamaraja as powerful son of. 438
protected sun and moon from Rahu, 375 Suparsva
Sudhama as mountain of Jambiidvipa.102
•
as son of Ghrtapr��ha. 294 Supersoul
Sudra as director of living beings. 216
falls into ocean of pus,stool, etc., 460 Rama as, 232
Kj-�rya consciousness movement is trying Supreme Lord
to elevate, 47 as original cause of all natural events.
must try to become brahmar_ta, 460 216
spends money lavishly, 475 Surocana
Sugati as son of Yajiiabahu. 284
as son of Gaya. 87 Siirya
Siikaramukha as life and soul of this universe. 317
as hellish planet, 441, 451 Surya atma atmatvenopa.sya/:1
Siilaprota quoted. 316
as hellish planet, 441, 4 71 Siirya Narayal)a
Sumana as sun deity incarnation of Supreme Lord.
as wife of Madhu, 87 362
Sumati Surya-somagni-variSa-
as son of Bharata, 72 verses quoted. 279
Sumeru Mountain Sutala
axle of wheel of sun-god·s chariot rests as residence of Bali Maharaja. 390
on, 330 Suvarcala
is surrounded by Jambiidvipa. 274 as wife of Parame��hi. 74
is within llavrta. 98 Svadharma-ni!;!hab, §ala
township of Brahma on summit of. 117 quoted. 304
Svalpam apy asya dharmasya Time

quoted. 64 impossible to check wheel of, 42
Svargaloka Tivre� bhakti-yogena yajeta
sons outlive their fathers on. 160 quoted, 263
Sveta Transcendentalists
as mountain of Jambiidvipa. 99 two groups of, 125
Bhadra River falls onto peaks of moun Transmigration
tain. 130 the secret of, 152
Svetasvatara Upani$ad Treta-yuga
quoted on Supersoul. 280 people enjoyed without tribulations tn,
quoted on word gal)ha, 215 136
Tri-da.Sa-pur akiisa-p�payate
quoted, 110
T Tripurari
See: Siva
Tad viddhi pra�ipatena paripra.Snena Trivikrama
quoted. 60. 84 Madhvaciirya quoted on, 122
Tad-jnanartharh sa gurum Tri-yuga
quoted. 6. 60, 134 Lord known as, 213
Taittiriya Upani$ad Tumburu
quoted on fear of Supreme Brahman. 281 as stringed instrument of Narada, 419
quoted on living entity becoming estab Tva��a
lished in spiritual, blissful life. 253 as son of Bhauvana, 87
quoted on word vipa.Scitaft, 214-215 Tyaktva deharh punar janma naiti
Talatala quoted, 258
ruled by demon Maya. 403-404 Tyaktva sva-dharmarh cara�ambujarh harer
Tamisra verses quoted, 64
Tapo divyarh putraka yena
quoted. 158 u
Taptasiirmi
Tasmad gururh prapadyeta Udgatii
quoted, 23. 60, 134 as son of Pratiha, 75
Tatala saikate, vari-bindu-sama Udgitha
quoted. 30 as son of Bhiima, 76
Tathii dehiintara-praptift Universal form
quoted, 476 devotee should first think of, 480
Tatra brahma tu vijiieyaft is material, 93
quoted, 141 meditation on brings one to pure good
Time ness, 92
as insurmountable. 394 not real form, 208
causes luminaries to revolve around Universe
polestar, 357 appears like mustard seed, 4ll-412
divided by moon-god, 286 diameter of, 314
fear produced by, 383 heated by sun, 322
General Index 531
Universe Vamadeva
is I ike a great fort. 8, 362 as son of Hira�yareta. 288
resting like an atom on one of Lord·s Viimanadeva
hoods, 426 Bali Maharaja offered everything to.
rests on hood of Se�a, 148 390-392
three divisions of, 307 Vi��u's appearance as.121-l22
whatever we see is within this one. 329 Vaiicha-kalpa-tarubhya.S ca
Upade�yanti te jiiiinam jiiiininas verses quoted. 169
quoted, 75 Variihe viima-piidam tu
Or�a verses quoted. 122
as wife of Citraratha.87 Var�ranuiciiravatii
Utkalii verses quoted. 251
as wife of Samra�, 87 Var�rama-dharma
Uttarakuru-var�a better position in material world attained
boar incarnation worshiped in. 212 by following principles of. 8-9
Uttamasloka easily adopted in Bharata-var�a. 251
Bharata Maharaja was fond of serving. 63 human being can·t violate principles of.
Uttanapada 453
Dhruva Maharaja as famous son of. 123 Varu�a
inhabitants of Krauficadvipa worship.
294-295
possesses Nimlocani. 8, 326
v protects :\fount Kraufica. 292
Vasu
as son of Hira�yareta. 288
Vaiku��haloka Vasudana
no anxiety or repeated birth in, 257 as son of Hira�yarelii. 288
Vairiija Vasudeva
sun-god known as.315 abode of. 141
Vai��avas understood from platform of pure good
always in transcendental bliss. 231 ness. 92
avoid company of Jains. 72-73 Vasus
compared to desire tree, 169 came from Nariiya�a. 277
first business of. 172 Vavu
twenty-six good qualities of. 177 . inhabitants of Sakadvipa worship. 300
VaiSya Vayu PuriirJa
earns money honestly through quoted on mountains of Jambiidvipa. 97
agriculture.etc . 475
. quoted on sun-god·s horses.332
Vaitara�i Vedais ca sarvair aham eva
as hellish planet, 441, 459 quoted. 24. 7--1-
Vaivasvata Manu Vediinta-sarigraha
rules in Ramyaka-var�a.198 quoted on taking birth in Bharata-var�a.
Vajraka,��aka-salmali 250
as hellish planet. 441, 457 Vediinta-siitra
Valikhilyas quoted on Lord as sourer of rvrn·t hing.
offer glorilicat ion to sun-god. 333 415
Vedas V�IJ-U PurdlJ-a

..\si-patravana as hell for deviates from quoted on demigods and others worship
path of. 449 ing sun-god. 332
Kr��Ja incarnated as gigantic fish to pro quoted on satisfying Lord by executing
tect. 199 prescribed duties. 251
meant for understanding karma, jfuina quoted on sun-god·s horses. 332
and yoga, 68 Vi$iiCi
quoted on accepting bona fide guru, 6 as wife of Yiraja, 87
Venus Visvadhara
motion and characteristics of. 349 as son of Medhatithi, 298
Vibhu Vi$vaksena
as son of Prastiiva. 76 as assistant of Lord, 311-312
Vidhvadhara-loka Visvamitra Muni
as planet below Rahu. 376 was captivated by Menakii, 126
Vidyadharas Visvanatha Cakravarti Thakura
constantly offer prayers to Lord. 417 cited on Deity worship by demigods.
Vidyapati Thakura 139-141
quoted on unhappiness of family life. cited on location of hellish planets. 434
29-30 cited on location of Lokaloka Mountain.
Vijayadhvaj a 309
cited on size of Rahu. 374 cited on meditation on vird!a-rupa,
Viraja 369-370
as son of Tva$�ii. 87 cited on mountains of Jambiidvipa. 97
verse glorifying. 88 cited on personal identity of the Lora.
Viraraghava Acarya 228-229
explains verse of Bhagavatam, 279-280 cited on praying for benediction. 169
quoted on affection in intimate relation cited on sakama-bhakta, 191
ships. 183 cited on separation of Rama from Sita.
Vird!a-riipa 231
as external body of Lord. 478 cited on sons outliving their fathers. 160
Viravrata cited on word adi, 415
as son of \fadhu. 87 describes real guru, 23
Virocanii gives opinion on sins leading to Raurava
as wife of Tva$[ii. 87 hell. 444
Visasana quoted on guru as representative of
as hellish planet. 441, 463 Supreme Lord, 290
V�ayaft khalu sarvataft quoted on material world as blazing forest
quoted. 49 fire. 25
Vi$1)U quoted on method of worship of Varul)a.
expands as demigods. 276 294
si.Sumara as external form of. 368 quoted on mild flames of ku5a grass.
sun-god as reflection of. 279 287
V�fJ,u-dharmottara quoted on spiritual mastcr"s mercy. 61
cited on Lord Rama. 224 quoted on sun as life and soul of all living
Vi$1)Upadi entities, 316
as name of Ganges River. 121-122 quoted on township of Brahma. I I 8
General Index 533
Vitala World, material

Siva lives with his associates in, 388-389 entered by conditioned soul for some
Vitihotra material profit, 5
as ruler of Pu�kardvipa, 303 enviousness in, 54
Vivikta everyone works in wrong direction in.
as son of Hiral)yareta, 288 252-253
Vrddhasena following principles of var(ttisrama
as wife of Sumati, 73 dharma to attain better position 111.
Vrndavana 8-9
Kr�l)a treated as beloved son or lover by full of envious persons. 169
residents of, 197 miseries of, 55
Vyasadeva not created just to inflict suffering on liv
wrote Bhagavatam as commentary on ing entities. 218
Vedanta-srltra, 419 purpose of creation of. 416
Vyetika�a Bhana scientists, philosophers. etc. as cheaters
questioned by Caitanya about Lak�mi. in, 37-38
196-197 seen as perishable by Vedic scholars. logi
cians, etc., 160-161
seen as permanent by conditioned soul.
w 12
three kinds of activities in. 434
Wife under superintendence of Durgadevi. 232
as illusion personified, 40
compared to witch and tigress, lO y
material happiness centered around
one's, 229-231 Yac ca�ur e�a savitii sakala-graha(tiim
sex relations should be restricted to one's. verses quoted. 322. 360
456 Yad gatvii na nivartante tad dhama
Women quoted, 256
and men, attraction between as cause of Yadu dynasty
bondage, 41 K.r�!)a took birth in. 88
compared to dolls. 201 Yadyapi siirikhya mane 'pradhana'
conditioned soul falls victim to, 32 verses quoted. 218
lCf�!)a as only real husband of all. 187 Yajnabahu
Kr�!)a fulfills desires of. 190 as master of Salmalidvipa. 284
three kinds of created by demon Bala. Yajiiiirthat karma(to 'nyatra
386-387 verses quoted. 455
World, material Yajria-si§tiiSina/.t santo
as one fourth of Lord's creation. 95 verses quoted. 454
as transformation of material qualities. Yak�as
95 places for enjoyment for in antari�a.
compared to forest. 5-6 377
compared to mirage in desert. 13-14 wives of assist Bhavani. 107
correction of miserable conditions in. 114 Yamadiitas
demigods see to affairs in. 3ll bring sinful men to Yamaraja upon their
different types of enemies within. 20 death. 438
Yamaraja Yathii kiincanatiim yiiti

as King of pitas, 438 verse quoted, 389
possesses Sarhyamani. 326 Yat karo�i yad a§nasi
Yam eva4a vr�ute tena labhya/:t verses quoted, 22, 34
quoted. 228 Y at-piida-pmikaja-paliiSa-viliisa
yam labdhvii ciiparam liibham verses quoted, 167
quoted. 265 Ye 'py anya-devatii-bhaktii
Yamuna River verses quoted, 276-277
land of India glorious because of. 122 Yogamiiyii
Yan maithuniidi-grhamedhi-sukham as Lord's personal potency, 312
quoted. 33. 230 Yoginiim api sarve�iim
Yiinti deva-vratii deviin verses quoted, 126
verses quoted, 47. 256. 278 Yogis
Yiinti mad-yajino 'pi miim are fallen and cheated, 44
quoted, 47 can't stop waves of sense gratification,
Yasmiid brahma-saukhyam tv 167
quoted. 158 can't succeed without devotional service,
Yasoda 126
as resident of Yrndavana. 197 control bodily airs, 300
Yasyiiham anugrhniimi har4ye Yudhi�\hira Maharaja
quoted, 19 present leaders should take lessons from,
Y asyajnayii bhrahmati sambhrta 80
quoted. 302
Yasya prasiidiid bhagavat-prasiida/:t
z
quoted, 61, 290
Yasya samyag bhagavati Zodiac
verses quoted, 243 motion of sun and planets in explained,
Y asyiitma-buddhi/:t ku�ape 340
verses quoted. 444 sun assumes twelve names according to
Yata dekha va4�avera vyavahiira signs of. 343
verse quoted, 231 sun passes through signs of, 322

SB5 2 PDF

Uploaded by

Copyright:

Available Formats

SB5 2 PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

SB5 2 PDF

Uploaded by

Copyright:

Available Formats

ALL GLORY TO $Rl GURU AND GAURANGA

A complete catalogue is available upon request.

The Bhaktivedanta Book Trust

(Part Two-Chapters 14-26)

With the Original Sanskrit Text,

His Divine Grace

International Society for Krishna Consciousness

© 1975 Bhaktivedanta Book Trust

All Rights Reserved

Library of Congress Catalogue Card Number: 73-169353

First printing, 1975: 20,000 copies

Printed in the United States of America

The Soul Is Conditioned by the Material Atmosphere 5

Sumati Followed the Path of �!?abhadeva 72

The Characteristics of King Gaya's Royal Order 78

King Viraja As the Jewel of the Dynasty of Priyavrata 88

Meditation on the Universal Form 92

Nine Divisions of Land in Jambiidvipa 97

The Mountains Around the Foot of Mount Meru 115

The Township of Lord Brahmii 117

The Origin of the Ganges River 121

Bhadrasravii Worships Hayasir�a 157

Kamadeva Enjoys His Transcendental Senses 182

Hanuman Always Serves Ramacandra 223

Lord Ramacandra's Mission 229

Prominent Rivers in Bharata-var�a 249

The Demigods Desire Human Birth in Bharata-vari?a 254

The Inhabitants of Plak�?advipa Attain the Sun 276

Mount Kraufica Is Protected by VaruQ.adeva 292

The Sun As the King of All Planets 322

The Movement of the Sun and Planets 340

Rahu Is Inimical Toward the Sun and Moon 374

The Beauty of Lord Ananta 413

CHAPTER TWENTY -SIX

The Location of the Hellish Planets 437

kaumiira iicaret priijfio

Disparity in human society is due to lack of principles in a godless

tad vag-visargo janatagha-viplavo

niimany anantasya ya.So 'nkitani yac

"This Bhiigavata Purar:w is as brilliant as the sun, and it has arisen

Sukadeva Gosvaml's answer to this question, and numerous other

first widely available to the English-speaking public. It is the product of

This map shows the Bhii-mar;tQala planetary system as viewed from

INHABITED lAND ------

This scale drawing shows a basic cross-section of the universe in which

SCALE: 1/32" = 10,000 YOJANAS

t---� BI;IHASPATI-GI'IAHA (.JUPITER)

t--/ ANGAR-A-GR�A (MARS)

"Bhadrasrava. the son of Dharmaraja, rules the tract of land known as

"In Kimpuru�a-var�a the great devotee Hanuman is always engaged

"Lord Sri Ananta is worshiped by all the uncontaminated devotees. He

"A man or woman who indulges in sexual intercourse with an unwor­

The Material World as the

The direct meaning of the forest of material existence is given in this

always creating disturbances. Everyone in this material world is placed in

spiritual advancement. His only business is getting out of the clutches of

va.Sa-vartinyii miiyayii fiva-loko 'yam yathii var,tik-siirtho 'rtha-para}:t

sa/:t-the self-realized devotee (Sri. Sukadeva Gosvami:); ha-indeed;

madhukara-anupadavim-the road followed in pursuance of devotees

"A man or woman who indulges in sexual intercourse with an unwor

yasyam -in which; u ha-certainly; va-or; ete-all these: �at-in

knowledge-acquiring senses); karma�Jfl,-by their activity; dasyava/:1,

3P.I �� <:JUt«�� wnm ��un i��

�ffi (�'l�«qtrrn��: �(?;+t�t'"�Rt�(l{�nr�

Sometimes, as if blinded by the dust of a whirlwind, the condi

kvacit-sometimes; sakrt-once; avagata-vi�aya-vaitathyab,

kvacit-sometimes; uluka-of the owl; jhilli-and the cricket; svana

kvacit-sometimes; kiila-v�a-mita-made crooked by time; raja

dhana-in the form of wealth; asu/:£-whose life air; pramrtaka/:t

kadiicit-sometimes; manoratha-upagata-obtained by mental con

kvacid grhasrama-karma-codaniiti-bhara-girim tiruru�amiir,w loka

kvacit-sometimes: grha-tisrama-in householder life; karma

ffi� �:�WJ v:o+tr�� croij('tl( : �'lllr �\1tRr II� �II

kvacit ca-and sometimes; du}:Lsahena-unbearable ; kaya-abhyan

sa�-that conditioned soul; eva-certainly; puna�-aga i n; nidrii

3W :q �q ft�M'$11€+twt: 4(11{l€1qwtaaJ��

Stealing or cheating another person out of his money, the condi

� ijl'CFmf1ttit€61N�A€ti�f�"tt1Rt �wrt �Rtfwt�l�

kvacit-sometimes; mithaft-with one another; vyava hara n-trad