MÄYÄPUR INSTITUTE

FOR
HIGHER EDUCATION & TRAINING

Bhaktivaibhava Course
Module 1
Çrémad-Bhägavatam Cantos 1-3

STUDENT HANDBOOK
For
DHÄMA CAMPUS STUDY
The International Society for Kåñëa Consciousness
Founder-Äcärya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda
 DEDICATION

oà ajïäna-timirändhasya jïänäïjana-çaläkayä
cakñur unmélitaà yena tasmai çré-gurave namaù

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktivedänta-svämin iti nämine

namas te särasvate deve gaura-väëé-pracäriëe

nirviçeña-çünyavädi-päçcätya-deça-täriëe

“If you study Çrémad-Bhägavatam perfectly, then all your education is complete. You don’t
require any other book to read; you get from Çrémad-Bhägavatam all material and spiritual
knowledge, and at the end, Kåñëa. This is the profit.”

--Çréla Prabhupäda, Çrémad-Bhägavatam Lecture 2.3.22 Los Angeles, June 19, 1972

We dedicate this Bhaktivaibhava Module 1 Student Handbook to Çréla Prabhupäda.

May it be pleasing to him and the Vaiñëavas of ISKCON.

---MI Çästric Curriculum Development Team

 CONTENTS

Introduction 1

Overview of the MI Bhaktivaibhava Course 2

Unit 1 Introduction to Çrémad-Bhägavatam 3

Unit 2 Närada's Instructions to Vyäsa 17

Unit 3 Queen Kunté’s Prayers / Passing Away of Bhéñmadeva 29

Unit 4 Lord Kåñëa in Hastinäpura & Dvärakä 37

Unit 5 Parékñit Mahäräja & Kali-yuga 49

Unit 6 Prayers of Çukadeva / The Universal Form 65

Unit 7 Catuù-çloké Bhägavatam 79

Unit 8 Vidura, Maitreya, Uddhava & Kåñëa 95

Unit 9 Creation 107

Unit 10 Varäha-avatära 123

Unit 11 Kardama Muni & Devahüti 137

Unit 12 Kapila-çikñä (Part 1) 151

Unit 12 Kapila-çikñä (Part 2) 165

Assessments 178

Çrémad-Bhägavatam çlokas 181

 INTRODUCTION

DHÄMA CAMPUS STUDY SECTION

(UTTARA-KHANDA ÇRÉDHÄM ÄDHYÄYANAM)

Welcome to the Dhäma Campus Study Section of the Mäyäpur Institute’s Bhaktivaibhava
Module 1 course. This section involves attendance in MI classes on the Çrédhäm Mäyäpur
Campus. The curriculum of the Bhaktivaibhava 1 course contains thirteen week-long units
covering related subjects from the Çrémad-Bhägavatam. Each unit contains at least five
lessons timed at two to three hours each. The lessons include participatory exercises to
help students achieve the Learning Objectives for the unit. Occasionally, besides a unit’s
five lessons, there may be an additional presentation by a guest speaker.

Student Materials
During your Bv1 study in the holy dhäma, you will require the following:
 Çrémad-Bhägavatam Cantos 1-3
 Student Handbook

How to use the Student Handbook

This handbook is your guide to the Bv1 course. At the beginning of each unit, you will find
the scheduled Reading Assignments for that unit. These assignments must be completed
before each lesson.The Preliminary Self-Study (Pürva-svädhyäya) questions and Chapter
Overview (Adhyäya-kathä-sära) for each Bhägavatam chapter will be referred to during the
lessons. At the end of each unit, the Open Book Essay Questions are based on the unit’s
Learning Objectives (Paöhana-prayojanam), or what students should be able to achieve by
the end of the unit. In general unit essays are due the first day of the next unit, unless the
unit’s facilitator directs otherwise. The Course Coordinator will supply you a copy of the Bv1
Course Schedule for your semester, identifying the dates and facilitators for each unit.

Bhaktivaibhava Module 1 Student Handbook Editor

Ätul Kåñëa Däsa

Optional Materials:
You may find the following additional study materials helpful:
o Unveiling His Lotus Feet - Bhürijana Däsa
o Çrémad-Bhägavatam At a Glance - Näräyané Devé Däsé.
o Çrémad-Bhägavatam Condensed - Pürëaprajïa Däsa
o Çloka Learning (digital) – Sureçvara Däsa

Contact Us
For more information please contact us at: [email protected]
Mäyäpur Institute for Higher Education &Training ( MI)
Or visit our website at: www.mayapurinstitute.org

1
 OVERVIEW OF THE MI BHAKTIVAIBHAVA COURSE

The MI Bhaktivaibhava course contains two modules lasting 26 weeks each. Each module
contains two sections lasting 13 weeks each.

A. Pürva-khaëòa Svädhyäya
Preliminary Self-Study Section

B. Uttara-khaëòa Çrédhäm Ädhyäyanam

Holy Dhäma Campus Study Section.

Module 1 (Cantos 1-3)

Pürva-khaëòa Preliminary Self-Study Section 13 Weeks

Svädhyäya (Completed prior to arrival on campus)

Uttara-khaëòa Holy Dhäma Campus Study Section 13 Weeks

Çrédhäm Ädhyäyanam (MI Campus Çré Dhäma Mäyäpur)

Module 2 (Cantos 4-6)

Pürva-khaëòa Preliminary Self-Study Section 13 Weeks

Svädhyäya (Completed prior to arrival on campus)

Uttara-khaëòa Holy Dhäma Campus Study Section 13 Weeks

Çrédhäm Ädhyäyanam (MI Campus Çré Dhäm Mäyäpur)

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 Unit 1: Introduction to Çrémad-Bhägavatam
Preface to Chapter 3, Text 39

Scheduled Reading Assignments

Lesson 1
Chapter 1 texts 1-3

Lesson 2
Preface; Chapter 1 texts 4-23

Lesson 3
Chapter 2 texts 1-13

Lesson 4
Chapter 2 texts 14-29

Lesson 5
Chapter 2, text 29 to Chapter 3, text 39

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 1.1.1-3 Questions by the Sages

Preliminary Self-Study (Pürva-svädhyäya)

1.1.1
1. What is the most confidential part of the Çrémad-Bhägavatam?
2. Explain why Çréla Vyäsadeva purposely invokes a Gäyatré mantra, dhémahi.
3. Why does there appear to be reality in the material world?
4. Why are the words abhijïaù and svaräö significant?
5. Explain how the impersonalist philosophers have given indirect impetus to mundane
sex life.

1.1.2
1. Religion includes which four primary subjects?
2. The Çrémad-Bhägavatam can only be understood by whom?
3. What is the translation of the phrase västavam atra vastu çivadaà’?
4. Explain the significance of the statement mahä-muni-kåte kià vä parair.

1.1.3
1. Explain why the Çrémad-Bhägavatam is described as the ripened fruit of all Vedic
knowledge?
2. Why is Çréla Çukadeva Gosvämé compared to a parrot?

Analogies:

1.1.1: The modern scientist, for example, has created space satellites, and by some
arrangement or other, these satellites are thrown into outer space to fly for some time at
the control of the scientist who is far away. Similarly, all the universes with innumerable
stars and planets are controlled by the intelligence of the Personality of Godhead.
1.1.1: In the desert mirage there is no actual water. There is only the appearance of
water. Real water is somewhere else. The manifested cosmic creation appears as
reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth
is in the spiritual sky, not the material sky.
1.1.1: The chief engineer of a complicated construction does not personally take part in
the construction, but he knows every nook and corner because everything is done under
his direction. He knows everything about the construction, both directly and indirectly.
Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic
creation, knows every nook and corner, although affairs are being carried out by
demigods.
1.1.1: He is compared to a mine of gold, and the cosmic creations in so many different
forms are compared to objects made from the gold, such as gold rings, necklaces and
so on. The gold ring and the gold necklace are qualitatively one with the gold in the
mine, but quantitatively the gold in the mine is different.

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 1.1.1-3 Chapter Overview (Adhyäya-kathä-sära)

Verses 1-3: Prelude--The subject, glories, and goal of the Çrémad-Bhägavatam

Çréla Vyäsadeva offers his obeisances to Lord Çré Kåñëa, the Absolute Truth, and
immediately glorifies the Çrémad-Bhägavatam as completely pure, free from materially
motivated activities, and especially nectarean, having emanated from the lips of Çré
Çukadeva Gosvämé.

Discussion Topics:

 The prelude to Çrémad-Bhägavatam. (1-3)

 The relationship between the Absolute Truth and relative truths. (1)
 The importance of acquiring brahminical qualities for understanding Bhägavatam. (1)
 The authority of Çrémad-Bhägavatam. (1)
 Those devotees who are nirmatsaräëäà, fully pure in heart. (2)
 Relishing Çrémad-Bhägavatam. (3)
 The difference between real and pretentious religion. (2)
 Çrémad-Bhägavatam as the ripened fruit of the Vedas. (3)

5
 1.1.4-23 Questions by the Sages

Preliminary Self-Study (Pürva-svädhyäya)

1. List the qualities of a representative of Çréla Vyäsadeva. (5-8)

2. Spiritual well-being is automatically followed by what? (9)
3. List points from the sages’ analysis of the people in this Age of Kali. (10)
4. Väsudeva is the symbol of what? (12)
5. Why are pure devotees more powerful than the waters of the Ganges? (15)
6. Explain the meaning of the titles “Prabhupäda” and “Viñëupäda.” (15)
7. How are those who are not conversant with the activities of the Lord and His
transcendental realm sometimes favored by the Lord? (17)
8. Identify the six questions/requests of the sages to Çréla Süta Gosvämé. (9-23)

Analogies:

1.1.4: Detached branches and leaves dry up gradually despite all watering attempts.
Similarly, human society, when it is detached from the Personality of Godhead like
detached branches and leaves, is not capable of being watered, and one attempting to
do so is simply wasting his energy and resources.

1.1.17: The material creations are manifested for some time as perverted shadows of
the spiritual kingdom and can be likened to cinemas. They attract people of less
intelligent caliber who are attracted by false things.

6
 1.1.4-23 Chapter Overview (Adhyäya-kathä-sära)

Verses 4-8
Once, in the forest of Naimiñäraëya, pure-hearted sages assembled to perform a great
thousand-year sacrifice for the satisfaction of the Lord and His devotees. One day after
offering a seat of esteem to Çréla Süta Gosvämé, the sages enumerated Süta Gosvämé’s
qualifications to speak. They particularly appreciated Süta Gosvämé’s character, which was
completely free from all vice, and his learning, as he was well versed in all the scriptures.
Also because he was submissive, his spiritual masters had endowed him with all the favors
bestowed upon a gentle disciple. The sages then made inquiries, with great respect, about
the following matters.

Verses 9-23: Questions by the Sages

What is the ultimate good (çreyaù) for the people in general (9) and what is the essence of
all scriptures? (11) The sages then glorify hearing about the Lord and ask Süta Gosvämé
why the Personality of Godhead appeared as the son of Vasudeva (12), and also about the
Lord’s activities in relation to creating the material world (17), and then about His multi-
incarnations. (18) The sages then ask a final question: "Now that Çré Kåñëa, the Absolute
Truth, has departed for His abode, please tell us by whom religious principles are presently
protected." (23)

Discussion Topics:

 The Six Questions of the sages of Naimiñäraëya. (9-23)

 Qualities of a representative of Vyäsa. (5-8)
 The power of taking shelter of pure devotees. (15)
 The role of Çrémad-Bhägavatam in Prabhupäda’s mission. (Preface, 4, 16)
 The status of the people in the Age of Kali. (10-11)
 Väsudeva is the symbol of the transcendental position. (12)
 Slaughterhouses of so-called education. (22)

7
 The Six Questions/Requests by the Sages*

Question One (1.1.9)

What is the absolute and ultimate good (çreyaù) for people in general?
Answer: Süta explains that the ultimate benefit for people in general is to develop love of
God through devotional service to Çré Kåñëa or His plenary parts. (SB 1.2.6-7)

Question Two (1.1.11)

What is the essence of all scriptures?
Answer: Throughout the second chapter of the Bhägavatam, especially in 1.2.6-7 and
continuing to verse 28, Çré Kåñëa is confirmed as the only object of worship, and establishing
one's lost relationship with Him is proclaimed as the essence of the Vedic scriptures.

Question Three (1.1.12)

Tell us why Çré Kåñëa, the Supreme Personality of Godhead, appeared.
Answer: This question is answered in 1.2.34--"to reclaim those in the mode of pure
goodness, and also in 1.3.28—“to protect the theists.” Other answers to this question
appear in 1.8.35, 9.4.61, 10.8.48-50, and 10.33.37.

Question Four (1.1.17)

Tell us of the acts the Lord performs in relationship to creating the material world.
Answer: In 1.2.30-33 the Bhägavatam explains how Lord Väsudeva creates the material
substance and enters into it as the Puruña incarnations. Cantos Two and Three explain the
creation of the universe.

Question Five (1.1.18)

Describe the pastimes and adventures of the Lord’s multi-incarnations.
Answer: The Lord's incarnations are described in Canto One, Chapter 3 & Canto Two,
Chapter 7, where many incarnations are listed. Descriptions of the incarnations are
expanded throughout the remainder of the Bhägavatam. One of the ten subjects of the
Bhägavatam is éça-anukathäù, the science of God and His avatäras & great devotees.

Question Six (1.1.23)

Where have religious principles gone after Lord Çré Kåñëa's disappearance from this planet?
Answer: Çréla Süta Gosvämé answers this question in 1.3.43 by declaring, “This Bhägavata
Puräëa is as brilliant as the sun, and it has arisen just after the departure of Lord Kåñëa 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 Puräëa.”

*From commentaries on the Çrémad-Bhägavatam by Çréla Jéva Gosvämé & Çréla

Viçvanätha Cakravarté Öhäkura.

8
 1.2 Divinity and Divine Service

Preliminary Self-Study (Pürva-svädhyäya)

1. Define dvija, vipra & and Vaiñëava. (2)

2. Explain the terms pravåtti-märga & nivåtti-märga. (6)
3. Identify three levels of occupational duties. (8)
4. What are some benefits of serving the servants of God? (16)
5. Identify two very difficult problems for the devotee on the path back to Godhead. (17)
6. What is the remedy for eliminating all inauspicious things within the heart? (18)
7. Explain how the devotee Bhägavata is as good as the book Bhägavata. (18)
8. Describe the special feature of devotional service to Lord Çré Kåñëa. (22)
9. Describe the progressive purification of consciousness resulting from hearing about
Kåñëa. (17-21)
10. Explain the term Bhägavata-dharma. (27)
11. Briefly describe the role of the Supersoul within us and the whole material creation.
(31-34)

Analogies:

1.2.8: Without knowing the need of the dormant soul, one cannot be happy simply with
emolument of the body and mind. The body and the mind are but superfluous outer
coverings of the spirit soul. The spirit soul's needs must be fulfilled. Simply by cleansing
the cage of the bird, one does not satisfy the bird. One must actually know the needs of
the bird himself.
1.2.23: As far as maintenance of the prison house is concerned, it is done by Viñëu, as
much as the state prison house is maintained by the state. Anyone, therefore, who
wishes to get out of this prison house of material existence, which is full of miseries like
repetition of birth, death, disease, and old age, must please Lord Viñëu for such
liberation.
1.2.28-29: In the prison house there are the prisoners and the managers of the prison
house. Both the managers and the prisoners are bound by the laws of the king. But
even though the king sometimes comes in the prison, he is not bound by the laws of the
prison house. The king is therefore always transcendental to the laws of the prison
house, as the Lord is always transcendental to the laws of the material world.
1.2.32: As fire is kindled from wood by another fire, the divine consciousness of man
can similarly be kindled by another divine grace. His Divine Grace the spiritual master
can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual
messages injected through the receptive ear.
1.2.33: The sufferings and enjoyments of the sons are indirectly the sufferings and
enjoyments of the father. Still the father is not in any way affected directly by the
suffering and enjoyment of the sons.

9
 1.2 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-11: The perfection of religion (dharma)

Before replying, Süta Gosvämé first offers his obeisances to his guru, Çréla Çukadeva
Gosvämé, then begins answering the sages' questions. Süta Gosvämé describes the
importance of the sages' inquiries, for they are about Kåñëa. He then stresses pure,
unmotivated, and uninterrupted devotional service to Kåñëa (6), which is the topmost
transcendental activity, inclusive of knowledge and detachment (7), in answer to the sages'
first two inquiries. He explains that attaining bhakti is the real purpose of occupational duties
(8-10) and then describes the Absolute Truth in three features. (11)

Verses 12-21: Hearing--The process of achieving perfection in Kåñëa consciousness

Süta Gosvämé, reiterating the conclusion of 1.2.6, further explains that Kåñëa is attainable by
devotional service (12), beginning with hearing & chanting etc. (14), which is the perfection
of varëäçrama (13), and which delivers one from bondage to works (karma-granthi). (15)
Süta Gosvämé then describes the gradual progression of consciousness as one overcomes
the effects of the modes of nature and attains pure devotional service through the proper
hearing of Çrémad-Bhägavatam and serving pure devotees.

Verses 23-34: Worshiping demigods vs. worshiping the Lord of all incarnations
Thus the conclusion is that Kåñëa (Väsudeva), who expands as Viñëu, is the supreme goal
of everything and the only object of worship. (22-29) The chapter ends with Süta Gosvämé's
description of how the Lord, although transcendental to the material world, creates the
material world and then maintains His creation. (30-34)

Discussion Topics:

 Healthy life seeking the Absolute Truth. (10)

 Importance of hearing the Bhägavatam. (12-21)
 Qualifications of Çukadeva Gosvämé as expressed by Süta Gosvämé. (2-3)
 Standard of first-class, transcendental religion. (6-7)
 Three features of the one Absolute Truth. (11)
 Overcoming obstacles on the path to purified consciousness. (17-21)
 Demigod worship. (22-29)
 Kåñëa in relation to His expansions. (23-34)
 Occupational engagements & Kåñëa consciousness. (8-13)

10
 1.3 Kåñëa Is the Source of All Incarnations

Preliminary Self-Study (Pürva-svädhyäya)

1. Analyze the functions of the three puruña-avatäras. (1-2)

2. Explain the relative positions of Brahmä, Viñëu, and Çiva. (5)
3. All the incarnations within the universe are emanations from which puruña-avatära? (5)
4. Explain the significance of Lord Kåñëa as bhagavän svayam. (28)
5. List some of the powers displayed by the various incarnations of the Lord. (28)
6. Explain the term amogha-lélaù. (36)

Analogies:

1.3.2: We should not expect milk from the fleshy bags on the neck of a goat, although
they look like breastly nipples. Similarly, we should not expect any creative power from
the material ingredients.

1.3.28: When in the room small electric bulbs are displayed, it does not mean that the
electric powerhouse is limited by the small bulbs. The same powerhouse can supply
power to operate large-scale industrial dynamos with greater volts. Similarly, the
incarnations of the Lord display limited powers because so much power is needed at
that particular time.

1.3.31: When the president goes out in his particular car, we say, "There is the
president." For the time being we identify the car with the president. Similarly, less
intelligent men who want to see God immediately without necessary qualification are
shown first the gigantic material cosmos as the form of the Lord, although the Lord is
within and without.

1.3.34: The example of electrical energy is very appropriate in this connection. The
expert electrician can utilize the electrical energy for both heating and cooling by
adjustment only. Similarly, the external energy, which now bewilders the living being into
continuation of birth and death, is turned into internal potency by the will of the Lord to
lead the living being to eternal life.

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 1.3 Chapter Overview (Adhyäya-kathä-sära)

Verses 1-5
Süta Gosvämé describes the three roles of the puruña-avatäras in the creation of both the
total cosmos and the individual universes.

Verses 6-27
Süta Gosvämé briefly describes twenty-two incarnations of God that appear within this
universe, then explains that the Lord actually has unlimited incarnations.

Verses 28-29
Although innumerable incarnations exist, Kåñëa is their fountainhead and is the Supreme
Personality of Godhead. Whoever recites the mysterious appearances of the Lord, with
devotion in the morning and in the evening, gets relief from all miseries of life.

Verses 30-39
Material bodily conceptions (gross and subtle) regarding both the Lord (viräö-rüpa) and the
living beings are actually imaginary. When one experiences, by self-realization, that the
gross and subtle bodies have nothing to do with the pure self, he sees himself as well as the
Lord. If the illusory energy subsides and the living entity becomes fully enriched with
knowledge by the Lord’s grace, he becomes enlightened with self-realization and thus
becomes situated in his own glory. Learned men thus describe the Lord's births and
activities. Only those who render unreserved, uninterrupted service can know Him. Süta
Gosvämé praises the sages’ inquires as they invoke ecstatic love for the Lord and guarantee
cent percent immunity from repeated birth and death.

Discussion Topics:

 Kåñëa in relation to His various expansions. (1-28)

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13
 Unit 1 Open Book Assessment Questions
PREFACE TO CHAPTER 3, TEXT 39
Answer two of the following essay questions in 600-800 words.

Understanding / Personal Application

1. With respect to Çrémad Bhägavatam 1.1.1, briefly explain how the Bhägavatam establishes
Kåñëa as the Absolute Truth. Then show how this understanding:

a. refutes common misconceptions about God.

b. reflects the mood & mission of Çréla Prabhupäda.

c. helps your faith in Kåñëa consciousness and your practices of devotional service.

2. With respect to Çrémad-Bhägavatam 1.1.2 and 1.2.6, briefly contrast cheating religion
(kaitavaù dharmaù) with transcendental religion (paraù dharmaù). Then describe how:

a. paraù dharmaù is the way to complete satisfaction for the soul.

b. Çrémad-Bhägavatam is practically changing your life.

3. With reference to Çrémad-Bhägavatam 1.1.2, 5-8 & 1.2.2-3, identify the qualifications one
must have to properly hear and speak Çrémad-Bhägavatam. Then describe how you feel
challenged trying to develop the above qualities and qualifications, as well as how you plan to
overcome these challenges.

4. Explain significant principles presented in 1.2.10. What changes could be made in your life
in order to apply these principles?

Çästra-cakñusä
5. Describe the standard of the people in this age of Kali with reference to the Sanskrit in
1.1.10-11. Give examples from your own experience which reflects this description.

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 Unit 1 Learning Objectives (Paöhana-prayojanam)
Canto One Preface to Chapter 3, Text 39

By the end of the unit students should be able to:

Chapter 1
Present a brief overview of Chapters 1-3.
Present an overview of the Bhägavatam with reference to different parts of the Lord’s body.
Identify the components of the Bhägavatam’s invocation in verses 1-3.
Identify the sages’ six questions/requests and identify Süta Gosvämé’s responses. (9-23)
Explain how Väsudeva is the symbol of the transcendental position. (12)
Explain the importance of gaining brahminical qualities for relishing Bhägavatam. (1)
Identify the benefits of attentive and submissive hearing of the Bhägavatam. (2)
Explain the importance of honoring saintly devotees and avoiding offending them. (15)
Reflect on their relishing the Bhägavatam with reference to verse 3.
Reflect on the qualifications for presenting the Bhägavatam in the line of Vyäsa. (5-8)
Present Kåñëa as the Absolute Truth as described in the Bhägavatam’s first verse.
Present the the Bhägavatam’s authority with reference to Puräëas and scholars. (1)
Distinguish real from pretentious religion. (2)
Present the Bhägavatam as the mature fruit of Vedic literature. (3)
Reflect on the appropriate attitude for understanding the Bhägavatam. (2)
Compare the mood of the sages at Naimiñäraëya with our Çréla Prabhupäda’s mood. (4)
Explain the role that Prabhupäda’s Bhägavatam plays in his mission. (Preface, Intro 4,16)
Identify the status of humanity in our Age of Kali. (10-11)
Comment on the relevance of Prabhupäda’s statement about modern education. (22)

Chapter 2
Reflect on the qualifications of Çukadeva Gosvämé as expressed by Süta Gosvämé. (1-4)
Reflect on applying the principles of simple living in their personal lives. (10)
Explain the importance of hearing the Bhägavatam. (12-22)
Present the standard of transcendental religion. (6-7)
Present the three features of the Absolute Truth. (11)
Present Kåñëa in relation to His various expansions. (23-29)
Explain the role that Prabhupäda’s Bhägavatam plays in his mission. (5)
Explain the importance of occupational duties in Kåñëa consciousness. (8-11)
Explain the importance of gaining brahminical qualities for relishing the Bhägavatam. (24)

Chapter 3
Present Kåñëa in relation to His various expansions. (1-5, 28)

15
16
 Unit 2: Närada's Instructions to Vyäsa
Chapter 3, Text 40 to Chapter 7, Text 11

Scheduled Reading Assignments

Lesson 1
Chapter 3, texts 40-44
Chapter 4, texts 1-25

Lesson 2
Chapter 4, texts 26-32; Chapter 5, texts 1-12

Lesson 3
Chapter 5, texts 13-22 & 32-36

Lesson 4
Chapter 5, texts 23-31 ; Chapter 6

Lesson 5
Chapter 7, texts 1-11

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 1.3.40-44 & 1.4 The Appearance of Çré Närada

Preliminary Self-Study (Pürva-svädhyäya)

1. Identify the main point of the verse and purport to Chapter 3 text 40.
2. List some of the qualifications mentioned for learning Çrémad-Bhägavatam. (3.44)
3. Identify the qualifications of the congratulator in a meeting of learned men. (4.1)
4. Explain what “personal realization” does and does not mean. (1)
5. List Çaunaka Åñi’s questions to Çréla Süta Gosvämé in verses 1-12.
6. What principles can we infer from (a) the damsels’ respective reactions to Çréla
Çukadeva Gosvämé and Çréla Vyäsadeva, and (b) Çukadeva’s dealings with
householders?
7. Compare the different qualifications of the brähmaëas and the parivräjakäcäryas.(13)
8. How was Vyäsadeva able to see the anomalies of this age? (17-18)
9. Who are the greatest philanthropists? (17-18)
10. List the sages to whom the various parts of the Vedas were entrusted. (21-22)
11. What is the reason for the one Veda being divided into many parts? (24)
12. What is the meaning of dvijabandhünäà? (25)
13. What is the purpose of the Mahäbhärata? (25)
14. Why was Vyäsadeva not satisfied? (26-32)

Analogy:

1.4.4: While the conditioned soul thus dreams about spiritual engagements, the
liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be a
dream for the liberated soul.

18
 1.4 Chapter Overview (Adhyäya-kathä-sära)

Chapter 3 Verses 40-44

Süta Gosvämé glorifies the Çrémad-Bhägavatam as the incarnation of Lord Kåñëa meant for
delivering the conditioned souls of Kali-yuga. He also describes how the Bhägavatam was
transferred from Çréla Vyäsadeva to Çukadeva Gosvämé to himself.

Chapter 4 Verses 1-13

Çaunaka Åñi requests Süta Gosvämé to relate the pious message of Çrémad-Bhägavatam,
spoken by the great sage Çukadeva Gosvämé. Çaunaka inquires about:
 Where Çréla Vyäsadeva got the inspiration to compile Çrémad-Bhägavatam. (3)
 Elevated position of Çukadeva Gosvämé. (4-8)
 Çréla Çukadeva’s relationship with Mahäräja Parékñit. (7-8)
 Qualities and birth of Mahäräja Parékñit. (9)
 Why Parékñit gave up everything to sit by the Ganges and fast until death. (9-12)

Verses 14-25
Süta Gosvämé explains how Çréla Vyäsadeva, seeing the anomalies of the age, divided the
Veda into four so they may be practically followed by less intelligent persons. He also compiled
the great historical narration Mahäbhärata for women, çudras, and friends of the twice-born.

Verses 26-33
Nevertheless, Çréla Vyäsadeva still felt dissatisfied because in none of his works were the
transcendental activities of the Lord properly explained. Just as he is contemplating the cause
of his despondency, his spiritual master, Närada Muni, appears.

Discussion Topics:
 The glories of the Çrémad-Bhägavatam. (3.40-44)
 The meaning of “personal realization.” (4.1)
 Being a householder, Vyäsa did not pretend to be a liberated soul. (5)
 A preacher has no business with householders except to enlighten them. (8)
 Because Parékñit was a pious king, his kingdom was full of prosperity as well as a shelter
for all, where no slaughterhouses were allowed. (11-12)
 Different qualifications of the brähmaëas and the parivräjakäcäryas. (13)
 Division of the Vedas. (19-24)
 No one can claim independent knowledge beyond the Vedas. (23)
 Dvijabandhü are born in higher castes but aren’t qualified like their forefathers. (25)
 Çukadeva’s external appearance and demeanor. (4)
 Overlapping of the 28th round of the four millenniums. (14)
 Anomalies in this age seen by Vyäsadeva. (16-18)
 Greatest philanthropists represent mission of Vyäsa, Närada, Madhva, etc. (18)
 Persons empowered by Çré Caitanya Mahäprabhu can initiate others into the
transcendental loving service of the Lord. (25)
19
1.5 Närada's Instructions on Çrémad-Bhägavatam for Vyäsadeva

Preliminary Self-Study (Pürva-svädhyäya)

1. List further reasons for Vyäsadeva’s dissatisfaction. (5.2-9)

2. Give the English meaning of tad väyasaà tértham. (10)
3. Where do the all-perfect persons take pleasure? (10)
4. What is the meaning of the phrase janata ägha viplavo? (11)
5. What is the main point of the verse and purport for text 12?
6. Give the English meaning of the phrase amogha-dåk. (13)
7. As stressed by Narada in text 14, what is the defect in the Vedic literature compiled by
Vyäsa?
8. In text 15, what is the meaning of jugupsitam, and in the purport
9. what does Çréla Prabhupäda mean by the “compromising spirit of Vyäsadeva?”
10. In text 17, explain the meaning of ko värtha äpto ‘bhajatäà sva-dharmataù.
11. How does a devotee not undergo material existence like others? (19)
12. How can one engage one's gross body in the service of the Lord? (27)
13. List the qualifications of a disciple as exemplified by Çré Närada. (29)
14. What is the most confidential part of knowledge? (30-31)
15. Explain the karma-yoga process within bhakti-yoga. (32-36)

Analogies:

1.5.10: Those words which do not describe the glories of the Lord are considered by saintly
persons to be like unto a place of pilgrimage for crows. Despite all decorative language full
of mundane similes and metaphorical arrangements, they do not glorify the Lord. Such
poetry and prose is considered to be a decoration for a dead body.

1.5.15: The expert physician does not make any compromise with the patient by allowing
him to take partially what he should not at all take. Similarly, those in the devotional line
need not be compromised by regulated performances of fruitive activities.

1.5.33: Milk preparations sometimes cause disorder of the bowels, but the very same milk
converted into curd and mixed with some other remedial ingredients cures such disorders.
Similarly, the material conception of a thing is at once changed as soon as it is put into the
service of the Lord.

20
 1.5 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verse 1-9
Närada Muni, fully understanding the situation, inquires from Vyäsadeva about the cause of his
unhappines and hints about the solution. Çréla Vyäsadeva requests his spiritual master, Närada
Muni, to reveal to him the root cause of his despondency. Närada explains that Vyäsadeva had
written many Vedic literatures in which he had broadly described dharma, artha, käma, and
mokña, but he had not described the glories of the Supreme Personality, Väsudeva. In this way
Vyäsadeva had improperly used his valuable time.

Verses 10-19
Närada compares those words which do not describe the glories of the Lord to a place of
pilgrimage for crows. Transcendental literature, however, can bring about a revolution in the
world’s misdirected civilization. Because Vyäsa had encouraged the people, in the name of
religion, to enjoy, Närada condemns Vyäsa's compilation of different Vedic literatures as
abominable. What if one gives up prescribed duties (as recommended by Närada) but does not
achieve complete success? Progress in devotional service is credited forever. A nondevotee,
however, though fully engaged in occupational duties, does not gain anything. Material
happiness comes by destiny, so don’t endeavor for it. Even if a devotee of Lord Kåñëa falls
down, he does not undergo material existence like others.

Verses 20-40
Närada gives himself as an example of how one can achieve confidential service to the Lord
simply by hearing from and serving great bhakti-vedäntas. (23-31) Närada Muni glorifies
working in Kåñëa's service while remembering Him. (32-36) Närada glorifies spiritual sound and
asks Vyäsadeva to directly glorify the Lord's activities for the benefit of suffering humanity.

Discussion Topics:
 Draw general principles from Vyäsadeva’s dissatisfaction. (4.32-5.9)
 Nondevotional literature is a place of pilgrimage for crows. (10)
 Närada condemns Vyäsa’s compromising spirit. (14-15)
 No gain in nondevotional occupational duties; happiness comes as destined. (17-18)
 As the milk product curd can cure milk indulgence, so service saturated with devotion to
the Lord can cure the reactions of ordinary service. (33)
 Clear vision required to do welfare activities. (13)
 Närada’s serving bhakti-vedäntas shows results of serving pure devotees. (23-25)
 Qualifications of a disciple exemplified by Çré Närada. (29)
 Revolution in impious lives of misdirected civilization. (11)
 Expert devotees find competent means to inject devotional service into dull brains. (16)
 Convert hell of pandemonium to spiritual kingdom under guidance of pure devotee. (36)
 The Païcarätra is more important than the Vedänta for the modern age. (38)
 Credit for serving Kåñëa is never lost. (17-19)

21
 1.6 Conversation Between Närada and Vyäsadeva

Preliminary Self-Study (Pürva-svädhyäya)

1. Explain the process of sad-dharma-påcchä. (2)

2. List Vyäsadeva’s questions to Närada. (3-4)
3. Identify the import of Närada’s mother being bitten by a serpent. (6-10)
4. What is the duty of a parivräjakäcärya mendicant? (13)
5. Describe Närada’s experience during meditation. (16-17)
6. What general principles can be drawn from Närada’s experience of unsuccessful
endeavors to see the form of the Lord a second time? (18-20)
7. What was Närada’s “material taint?” (21)
8. Why did the Lord withdraw Himself from the vision of Närada? (22)
9. Describe the life of a sincere devotee of the Lord as exemplified by Närada. (26)
10. Describe Närada’s transcendental body and activities. (27-33, 38)
11. What is the effect of hearing from such an authority as Närada? (36)

Analogies:

1.6.19: We cannot demand the sun to rise whenever we like. The sun rises out of his own
accord; so also the Lord is pleased to be present out of His causeless mercy.

1.6.27: As a very rich man has no hankerings for small petty things, so also a devotee of
Lord Kåñëa, who is guaranteed to pass on to the kingdom of God, where life is eternal, fully
cognizant and blissful, naturally has no hankerings for petty material things, which are like
dolls or shadows of the reality and are without permanent value.

1.6.27: Närada met with death as lightning & illumination occur simultaneously. Even
before death, a pure devotee has no material affection, due to his body's being spiritualized
like a red-hot iron in contact with fire.

1.6.33: The Lord at once becomes visible to the transcendental eyes of the pure devotee
by reflecting Himself on the mirror of his heart by spiritual television.

1.6.35: The senses want some engagement. To check them artificially is no check at all
because as soon as there is some opportunity for enjoyment, the serpentlike senses will
certainly take advantage of it.

22
 1.6 Chapter Overview (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-19
Vyäsadeva inquires from Närada about how he passed his life after the departure of the sages.
Närada describes that after his mother was bitten by a snake and died, he began traveling. He
passed through many towns, villages, mines, agricultural lands, and natural forests etc. Feeling
tired, he bathed and drank water from a river. Then he sat beneath a banyan tree and began
meditating on the Lord in the heart. The Supersoul appeared to him without delay but then
quickly departed. Despite his utmost endeavor, Narada could not see Him again.

Verses 20-26
To dispel his grief, the Lord spoke to Närada, explaining that those who are not completely free
from all material taints can hardly see Him. The Lord revealed that He had shown His form to
Närada just to increase his desire to achieve Him. After recounting his meeting with the Lord,
Närada tells Vyäsa how he spent the remainder of his life.

Verses 27-38
Närada describes his change of body and then his next birth as the great sage Närada. He can
travel everywhere unrestricted. He is a liberated spaceman. Närada finishes his instructions to
Vyäsadeva. Süta Gosvämé then narrates the departure of Närada and glorifies him.

Discussion Topics:

 See the Lord’s benediction in every step. (6-10, 36)

 Freedom in devotional service. (37)
 To inquire from the guru is essential on the progressive path. (2)
 Duty of a parivräjakäcärya. (13)
 The Lord appeared & disappeared to increase Narada’s intense desire for Him. (22)
 According to personal capacity, distribute the message for others' welfare. (26)
 We can no more demand to see the Lord than demand the sun to rise. (19)
 Worshiping the Lord in the temple and preaching his glories outside the temple are both
transcendental to material qualities. (21)
 Närada’s transcendental body and activities. (27-33, 38)
 The Lord appears in the picture of His glorification, reflecting Himself on the mirror of the
heart by spiritual television. (33)
 Närada Muni exemplifies the mood of a preacher. (26, 38)

23
 1.7 The Son of Droëa Punished

Preliminary Self-Study (Pürva-svädhyäya)

1. What did Çréla Vyäsadeva see in meditation? (4-6)

2. Why is the task of the illusory energy described as “thankless?” (5)
3. Explain “both ways” the conditioned souls are being reclaimed by the Lord. (5)
4. What did Vyäsadeva do after receiving his vision? (6)
5. What is a brahma-bandhu? (19)
6. Explain the analogy of the darkness depending on the existence of the sun. (23)
7. What is the standard procedure for presenting something before the Lord? (26)
8. How powerful is the heat produced by the brahmästra? (30-31)
9. What general principles does Prabhupäda draw from the retraction of both brahmästra
weapons by Arjuna? (32)
10. Identify the arguments for and against the execution of Açvatthämä. (35-54)
11. What pure devotional characteristics are here seen in Draupadé? (43)
12. What was the motive of the Lord in this incidence? (55)

Analogies:

1.7.4: The internal energy is there along with the Absolute Person as the moonlight is there
with the moon.

1.7.5: The king puts the disobedient citizens within the walls of the jail, but sometimes the
king, desiring the prisoners' relief, personally goes there, pleads for reformation, and on his
doing so the prisoners reform and are set free. Similarly, the Supreme Lord descends from
His kingdom upon the kingdom of illusory energy and personally gives relief in the form of
the Bhagavad-gétä.

1.7.23: Darkness is a perverse representation of the sun, and therefore the existence of
darkness depends on the existence of the sun, but in the sun proper there is no trace of
darkness.

24
 1.7 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)
Verses 1-11
Çaunaka Åñi inquires from Süta Gosvämé about Vyäsa’s activities after Närada’s departure.
Süta Gosvämé first describes how through his meditation Vyäsa saw the Lord, His internal
energy, external energy, and the living entity. He specifically saw the miseries of conditioned
souls bewildered by the external energy and the remedial measure: devotional service. To save
the conditioned souls from misery, Vyäsadeva compiled the Çrémad-Bhägavatam and taught it
to his son, Çukadeva Gosvämé. Çaunaka asks why Çukadeva Gosvämé, who was already on
the path of self-realization, took the trouble to study the Bhägavatam. Süta replies that even
liberated souls are attracted to the Bhägavatam.

Verses 12-32
Süta Gosvämé now begins answering Çaunaka Åñi's earlier questions by starting the narration
of Çré Kåñëa, Mahäräja Parékñit, and the Päëòavas. He begins by explaining that Açvatthämä
killed the five sleeping Päëòava princes after the Battle of Kurukñetra. Açvatthämä flees and
Arjuna sets out to capture him. Açvatthämä, seeing his life in danger, releases his brahmästra
weapon. Arjuna, seeing the brahmästra threatening him, prays to Kåñëa, who is driving his
chariot, and then follows Kåñëa's instructions to release his own brahmästra and retract them
both.

Verses 33-58
Arjuna then captures and binds Açvatthämä. Kåñëa tells Arjuna that Açvatthämä should be
killed. Arjuna brings Açvatthämä back to the Päëòava camp before Draupadi, who could not
bear to see him, a brähmaëa and their teacher’s son, bound with ropes and asks for his
release. Yudhiñöhira and the others agree. Bhéma, however, demands that Açvatthämä be killed
for his terrible misdeed. Kåñëa hints at the solution, and Arjuna, understanding His desire, both
"kills" and "not kills" Açvatthämä by cutting off the jewel from Açvatthämä’s head. Then, after
releasing Açvatthämä, the Päëòavas and Draupadé perform the funeral rituals for their relatives
who had died in the Battle of Kurukñetra.

Discussion Topics:
 Presentation to the Lord made after recitation of respectful prayers. (26)
 Vyäsadeva’s vision & philosophical principles drawn thereof. (4-6)
 Çukadeva Gosvämé’s Bhägavatam study & principles drawn thereof. (8-11)
 Ätmäräma verse. (10)
 Açvatthämä’s being simultaneously killed and not killed. (56)
 Hearing Çrémad-Bhägavatam as a must for peace in society. (7, 13-14)
 Arguments for and against the execution of Açvatthämä. (35-54)
 Violence carried out on religious principles is superior to so-called nonviolence. (36)
 Manu identifies animal slaughter’s punishable conspirators. (37)
 Women lack the discriminatory power that men have. (42)

25
26
 UNIT 2 OPEN BOOK ASSESSMENT QUESTIONS
CHAPTER 3, TEXT 40 TO CHAPTER 7, TEXT 11

Answer two of the following essay questions in 600-800 words.

1. Understanding / Personal Application

As described in SB Chapters 4 & 5, explain the reasons for Çréla Vyäsadeva’s dissatisfaction,
using analogies & Sanskrit phrases from relevant verses. Identify general principles that can be
drawn from Vyäsa’s discontent. Explain the relevance of these principles to your own life and
how you could apply them to advance your spiritual progress.

2. Understanding / Preaching Application

As described in SB 5.23 through 6.38, identify three principles that can be drawn from the
previous life of Çréla Närada Muni. Citing those principles, convince a nondevotee of your
choice (student, businessman, etc.) about the truth of those principles and how they can be
practically applied in life.

3. Mood & Mission / Personal Application

Identify Sanskrit and English phrases and statements from SB 5.10-15 that reflect Çréla
Prabhupäda’s mood and mission. Explain what these statements mean to you and how they
can guide your life. Be personal and specific.

27
 Unit 2 Learning Objectives (Paöhana-prayojanam)
Canto One, Chapter 3, Text 40 to Chapter 7, Text 11

By the end of the unit students should be able to:

Chapter 3
Identify and appreciate the benefits of worshiping the Çrémad-Bhägavatam. (40-44)

Chapter 4
Identify guidelines for effective preaching. (1)
Identify principles to be applied from the behaviors of Çukadeva & Vyäsa. (4-8)
Explain in their own words the reasons for Vyäsa’s dividing the Vedas. (15-25)
Identify the reasons for Vyäsa’s dissatisfaction and the lessons to be learned. (26-33)

Chapter 5
Identify the reasons for Vyäsa’s dissatisfaction and the lessons to be learned. (1-9)
Summarize Närada’s instructions to Vyäsadeva. (10-19)
Explain the difference between mundane and transcendental literature. (10-11)
Identify select statements highlighting Çréla Prabhupäda’s mission. (11, 16, 36)
Explain the defect of impersonal speculation and fruitive activity. (12)
Explain the shortcomings of the literatures compiled by Vyäsa. (14)
Explain what Çréla Prabhupäda means by the “compromising spirit of Vyäsadeva.” (15)
Identify statements that build one’s faith in the process of Kåñëa consciousness. (17-19)
Identify principles from Narada’s previous life to personally apply. (23-31)
Explain karma-yoga as presented by Närada. (32-36)

Chapter 6
Identify principles from Narada’s life to personally apply. (1-33)

Chapter 7
Identify from verses 4-7:
 Philosophical principles drawn from Vyäsadeva’s vision.
 Supportive statements from Prabhupäda’s purports & lectures for this section.
 Supportive analogies and Gétä verses for this section.
Explain the meaning of the Ätmäräma verse. (10)
Explain the value of Çréla Vyäsadeva’s literary contribution. (4-7)

28
Unit 3: Prayers by Queen Kunté & The Passing of Bhéñmadeva
Chapter 7, verse 12 to Chapter 9

Scheduled Reading Assignments

Lesson 1
Chapter 7, texts 12-58
Review Chapter 7 Preliminary Self-Study questions 5-12 and Chapter Overview

Lesson 2
Chapter 8, texts 1-25
Review Chapter 8 Preliminary Self-Study questions 1-12 and Chapter Overview

Lesson 3
Chapter 8, texts 26-41
Review Chapter 8 Preliminary Self-Study questions 13-18

Lesson 4
Chapter 8, texts 46-51; Chapter 9, texts 11-28
Review Preliminary Self-Study questions for Chapter 8, 17-19 and Chapter 9, 1-4

Lesson 5
Chapter 9, texts 32-44
Review Chapter 9 Preliminary Self-Study questions 3 -11 and Chapter Overview

29
 1.8 Prayers by Queen Kunté and Parékñit Saved

Premiminary Self-Study (Pürva-svädhyäya)

1. Why were the unscrupulous kings who joined with Duryodhana killed by the Lord? (5)
2. Identify the five groups who were properly given protection in Vedic times. (5)
3. Why did the Lord establish the rule of Mahäräja Yudhiñöhira? (11)
4. Why did Uttarä, Abhimanyu's widow, not follow the path of her husband? (10)
5. What does Çré Kåñëa’s taking up His Sudarçana disc indicate? (13)
6. Describe the nature of a chaste devotee of the Lord. (17)
7. Why are demons reluctant to accept the Lord as the Absolute Truth? (19)
8. Explain why women generally assemble in great number in religious functions. (20)
9. Why does Queen Kunté specifically adore the incarnation or descent of Kåñëa? (21)
10. What does the name Govinda indicate? (21)
11. What principle can be drawn from Kåñëa’s respective treatment of Kunté & Devaké? (23)
12. Explain why so-called calamities are welcome. (25)
13. What is the meaning of akiïcana-gocaram? (26)
14. Explain why the four principles of material advancement are disqualifications. (26)
15. Why is the specific example of Çréla Sanätana Gosvämé and the touchstone given? (27)
16. What principles can be drawn from Kunté‘s expression of bewilderment in verse 31?
17. Why did Kuntédevé pray to Kåñëa to sever her affection from her own kinsmen? (41-42)
18. List reasons why Yudhiñöhira could not be convinced by the Lord. (46-51)

Analogies:

1.8.25: A man may see a tiger swallowing him in a dream, and he may cry for this calamity.
Actually there is no tiger and there is no suffering; it is simply a case of dreams. In the
same way, all calamities of life are said to be dreams.
1.8.29: He is never partial, as much as the sun is never partial to anyone. By utilizing the
sunrays, sometimes even the stones become valuable, whereas a blind man cannot see
the sun, although there are enough sunrays before him.
1.8.32: He is known as Yädava, Yaduvéra, Yadunandana, etc., although the Lord is always
independent of such obligation. He is just like the sandalwood that grows in the Malaya
hills. Trees can grow anywhere and everywhere, yet because the sandalwood trees grow
mostly in the area of the Malaya hills, the name sandalwood and the Malaya hills are
interrelated.
1.8.44: No amount of chosen words is sufficient to enumerate the Lord's glory, and yet He
is satisfied by such prayers as the father is satisfied even by the broken linguistic attempts
of the growing child.

30
 1.8 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-16
The Päëòavas and Kåñëa deliver Gangä water to their relatives slain in the Battle of
Kurukñetra. Kåñëa has three açvamedha-yajïas performed by King Yudhiñöhira, then prepares
to depart for Dvärakä when Uttarä hurries toward Him. Açvatthämä has hurled the brahmästra
to kill the unborn child in her womb, the last surviving Päëòava. Kåñëa protects the child with
His Sudarçana disc and, being the Supersoul, covers Uttarä’s embryo from within her body by
His personal energy and saves it.

Verses 17-43 Prayers by Queen Kunté

Kuntédevé approaches Kåñëa with her sons and Draupadé and offers prayers. She glorifies
Kåñëa as being beyond limited sense perception, and wonders how she, as a woman, could
know Him. She retells how the Lord protected her and her family from a series of dangers but
says that such calamities are welcome for they give a chance to see the Lord and achieve
eternal life. She explains that only the materially exhausted can easily approach Kåñëa. She
expresses bewilderment at Kåñëa’s being afraid when Yaçodä took a rope to bind Him,
although fear personified is afraid of Him. She describes the mysterious nature of Kåñëa’s birth
and activities then expresses her fear: separation from Kṛṣṇa due to His imminent departure for
Dvärakä. She states that the welfare and opulence of the Päëòava kingdom depend upon His
presence. Finally Kunté expresses her desire to sever her tie of affection for her kinsmen and
prays that her attraction be drawn to the Lord without diversion.

Verses 44-52
Kåñëa accepts Kuntédevé’s prayers, then again prepares to leave but is stopped by King
Yudhiñöhira who lovingly implores Him to stay a little longer. Despite instructions by sages like
Vyäsa and Kåñëa Himself, Yudhiñöhira is overwhelmed with grief by the death of his kinsmen,
thinking that the killing was on his account.

Discussion Topics
 The Lord relishes spontaneous service more than reverential service. (31)
 To cut off all family affection means to broaden the field of activities. (41-42)
 He prefers to be bhakta-vatsala instead of a worldly moralist. (13)
 The Lord’s reciprocation with those who depend completely upon Him. (8, 17, 23)
 The four principles of material advancement are, so to speak, disqualifications for
progress on the path of spiritual advancement. (26-27)
 The Lord is never partial. (28-29)
 Mahäräja Yudhiñöhira’s dejection. (46-52)
 The brähmaëas, cows, women, children, and old men were properly given protection. (5)
 Human prosperity flourishes by natural gifts (40)

31
 1.9 The Passing Away of Bhéñmadeva in the Presence of Lord Kåñëa

Preliminary Self-Study (Pürva-svädhyäya)

1. Why did Lord Çré Kåñëa want the Päëòavas to be present in aristocratic array before
Bhéñmadeva at the time of his death? (3)
2. Summarize Bhéñmadeva’s explanation of the sufferings of the Päëòavas. (11-17)
3. Why did Bhéñmadeva choose to fight against the Päëòavas? (16)
4. List reasons for Kåñëa’s wanting Bhéñmadeva to instruct Mahäräja Yudhiñöhira. (25)
5. Identify three significant points from Bhismadeva’s instructions on varëäçrama. (25-28)
6. Describe Bhéñmadeva’s relationship with the Lord. (33-34, 38)
7. Explain how the Lord enjoyed the wounds created by His great devotee Bhéñma. (34)
8. Why did Kåñëa seemingly break His own promise? (37)
9. Explain how Bhéñmadeva observed Pärtha-särathi with more relish than Arjuna. (39)
10. What was the destination of all those who saw Kåñëa on the field of Kurukñetra? (39)
11. What destination was achieved by Bhéñmadeva? (44)
12. Why do the votes cast by the mass of people actually have no value? (49)

Analogies:

1.9.17: The popular saying is that a housewife teaches the daughter-in-law by teaching the
daughter. Similarly, the Lord teaches the world by teaching the devotee.

1.9.34: Çré Bhéñmadeva’s throwing of sharp arrows at the transcendental body of the Lord
is as good as the worship of another devotee who throws soft roses upon Him.

1.9.34: The wounds created on the body of the Lord by the sharpened arrows of
Bhéñmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body
directed by a strong sense of sex desire.

1.9.35: By executing the order of a devotee, the Lord becomes pleased, as a father is
pleased to carry out the order of his small child.

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 1.9 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-10
Mahäräja Yudhiñöhira goes with his younger brothers and Kåñëa in an opulent procession to the
battlefield where Bhéñmadeva is lying on a bed of arrows. Many great åñis are also assembled
there to see Bhéñmadeva, who properly receives them all, especially Lord Kåñëa, for
Bhéñmadeva is aware of His glorious position.

Verses 11-24
Bhéñmadeva congratulates the Päëòavas with loving tears. He speaks of the tribulations and
injustices they had suffered prior to the battle and explains that this was due only to inevitable
time and the inconceivable plan of the Lord. Hence, accepting the Lord’s plan, Yudhiñöhira
should now protect the citizens. Bhéñmadeva describes the glories and actual position of Kåñëa
and appreciates that Kåñëa has personally come before him at the time of his death.

Verses 25-28
In the presence of all the åñis, Mahäräja Yudhiñöhira then asks Bhéñmadeva about the essential
principles of various religious duties and Bhéñmadeva instructs him on varëäçrama-dharma.

Verses 29-34
While Bhéñmadeva is describing occupational duties, the auspicious time for departure he has
been waiting for arrives. He thus withdraws his consciousness from this world and focuses it on
Kåñëa.

Verses 35-49
Bhéñmadeva especially fixes his mind on remembering Çré Kåñëa on the battlefield as the
chariot driver of Arjuna. He then remembers the gopés, desiring their mercy, along with Kåñëa’s
being worshipped at Mahäräja Yudhiñöhira’s räjasuya-yajïa. Concentrating his mind, speech,
sight, and actions upon Kåñëa, Bhéñmadeva breathes his last. King Yudhiñöhira performs his
funeral, all the sages depart, and Yudhiñöhira begins ruling the kingdom according to the
instructions he has received from Bhéñmadeva.

Discussion Topics:

 Bhéñmadeva’s relationship with the Lord. (22-24, 33-34, 37-39, 42, 44)
 Bhéñmadeva’s explanation of the reverses on the side of the Päëòavas. (11-17)
 Bhéñmadeva’s instructions on varëäçrama-dharma. (25-28)
 Expert religionists know perfectly well how to adjust religious principles in terms of time
and place. (9)
 Bhismadeva’s mind fixed on Krsna at the time of his passing away. (39, 42-43)

33
 Unit 3: Open Book Assessment Questions
Chapter 7, text 12 to Chapter 9

Answer two of the following essay questions in 600-800 words.

Personal Application /Theological Application

1. List some practical ways you can improve the quality of your uttering the Holy Name with
reference to 8.26
2. List two principles from the passing away of Bhéñmadeva relevant to:
a. Yourself. Identify an area for self-improvement and show how you would apply these
principles to better your life. Be specific and practical.
b. Society at large. Show how the principles you select are relevant to the modern world,
as well as how they could be practically applied according to “time, candidate, and country.”

Mood & Mission

3. Discuss how Prabhupäda’s purport to Chapter 8, text 5 gives insight into his mission.
One by one, comment on how we could improve our protection of these five precious groups in
ISKCON.

4. Identify two major points from Bhéñmadeva’s instructions on varëäçrama-dharma.

Describe how ISKCON’s members can apply these points to improve our presentation of Krsna
consciousness in today’s world. Be specific and practical.

Evaluation

5. Differentiate between appropriate and inappropriate application for ISKCON devotees of

Kunti’s prayer in 8.41, to cut off all family affection.

34
 Unit 3 Learning Objectives (Paöhana-prayojanam)
Canto One, Chapter 7, Text 12 to Chapter 9

By the end of the unit students should be able to:

Chapter 7
Present the historical flow of Chapters 7-9 as well as an overview of Kuntédevé’s prayers.
Present the arguments for and against the execution of Açvatthämä. (16-57)
Present the virtues of capital punishment and sacred violence, as well as the vice of animal
slaughter, in a tactful yet uncompromising way. (33-39)
Discuss proper/improper understanding of Çréla Prabhupäda’s statement about the
discriminatory power of women. (42)

Chapter 8
Discuss how we in ISKCON can improve the protection of the five kinds of beings
deserving special protection in spiritual culture. (5)
Share their experiences of how Kåñëa favors His dependent and faithful devotees. (17, 23)
Describe Queen Kunté & the Päëòavas’ dependence on, and chastity to, Krsna. (24-27, 37)
Explain why Kuntédevé welcomes calamities as blessings. (25-26)
Discuss ways they can improve the quality of their chanting of the Lord’s holy names. (26)
Discuss ways to improve our akiïcana mood (materially satiated) to approach the Lord with
sincere feeling. (26-27)
Explain Kunté‘s bewilderment in remembering the devotional attitude of Yaçodä. (31)
Reflect on the Päëòavas’ example of working bravely and depending on the Lord. (37)
Discuss how the following statement reflects Çréla Prabhupäda’s mood and mission:
“Human prosperity flourishes by natural gifts.” (40)
Discuss proper/improper application of Kunti’s prayer to sever family affection. (41)
Explain Yudhiñöhira’s dejection and why he even the Lord could not pacify him. (46-52)

Chapter 9
Discuss how the following statement reflects Srila Prabhupada’s mood and mission:
“Expert religionists know perfectly well how to adjust religious principles in terms of time
and place.” (9)
Present Bhismadeva’s explanation of the Pandavas’ reverses and how that can help us
deal with our own difficulties. (11-17)
Describe Bhéñmadeva’s relationship with the Lord. (22-24, 33-34, 37-39, 42, 44)
Explain Yudhiñöhira’s dejection and why even the Lord could not pacify him. (25)
Identify points for personal & preaching application from the passing of Bhéñma. (30-44)
Present Bhéñmadeva’s instructions on varëäçrama-dharma relevant for ISKCON devotees
and people in general. (25-28)

35
36
 Unit 4: Lord Kåñëa in Hastinäpura & Dvärakä
Canto 1 Chapters 10-13

SCHEDULED READING ASSIGNMENTS

Lesson 1
Chapter 10, texts 1-6 (note passages reflecting Çréla Prabhupäda’s mood & mission)
Review Chapter10, Preliminary Self-Study questions 1-5

Lesson 2
Chapter10, texts 16 & 27-30
Review Chapter10, Preliminary Self-Study questions 6-13

Lesson 3
Chapter 11, texts 13-23 & 30-39
Review Chapter 11’s Preliminary Self-Study questions

Lesson 4
Chapter 12, texts 7-12, 19-30
Review Chapter 12’s Preliminary Self-Study questions
Chapter 13, texts 1, 14-15

Lesson 5
Chapter13, texts 12-37, 47-48 & 53-57
Review Chapter 13’s Preliminary Self-Study questions

37
 1.10 Departure of Lord Kåñëa for Dvärakä

Preliminary Self-Study (Pürva-svädhyäya)

1. Why could Yudhiñöhira Mahäräja not enjoy the results of his victory? (1)
2. Why was the Battle of Kurukñetra fought? (2)
3. How did Mahäräja Yudhiñöhira's reign favorably influence the world situation? (3-6)
4. Why is there always the strain of hot and cold war between men? (6)
5. Why did the Lord decide to stay in Hastinäpura for a few months more? (7)
6. Identify the “extra-natural beauty” of the fair sex as well as its crucial role. (16)
7. Explain why the talk of the ladies on the roofs of all the houses in Hastinäpura was more
attractive than the hymns of the Vedas. (20)
8. List some of the superhuman acts the Lord performs to prove His supreme might. (25)
9. Explain how Dvärakä is more important than the heavenly planets. (27)
10. Why is a person engaged in the devotional service of the Lord recommended to live in
Dvärakä, Mathurä, or Våndävana? (27)
11. Describe the two classes of devotees of the Lord in the stage of conjugal love. (28)
12. Why did the Lord accept the girls fallen into Bhaumäsura’s clutches as His wives? (30)

Analogies:

1.10.21: When a man is asleep at night, he forgets himself, what he is, what his duty is, and
everything of his waking state. But as soon as he awakens from slumber, he remembers all
that he has to do and thus engages himself again in his prescribed activities. The living
beings also remain merged in the body of Mahä-Viñëu during the period of annihilation, but
as soon as there is another creation, they arise to take up their unfinished work.
1.10.25: The material world is created to satisfy the whims of the nitya-baddha, or
everlastingly conditioned souls, just as naughty boys are provided with playing cradles.
1.10.26: The Lord appears in a particular family or place by His inconceivable potency. His
birth is like the appearance and disappearance of the sun. The sun arises on the eastern
horizon, but that does not mean that the eastern horizon is the parent of the sun. The sun
is existent in every part of the solar system, but he becomes visible at a scheduled time
and so also becomes invisible at another scheduled time. Similarly, the Lord appears in this
universe like the sun and again leaves our sight at another time. He exists at all times and
at all places, but by His causeless mercy when He appears before us we take it for granted
that He has taken His birth.

38
 1.10 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-6
Çaunaka Åñi inquires about King Yudhiñöhira's reign after the Kurukñetra battle. Süta Gosvämé
replies that Kåñëa was pleased to reinstate Yudhiñöhira on the throne and restore the Kuru
dynasty, and describes the wonderful world situation created by King Yudhiñöhira's reign.

Verses 7-30
Süta Gosvämé then narrates Kåñëa’s departure for Dvärakä, after His having stayed in
Hastinäpura for a few months to pacify His relatives. He describes the state of the Hastinäpura
residents due to intolerable feelings of separation and their expressions of affection and honor
for Kåñëa. Ladies on the rooftops began to talk of Him, glorifying Him as existing before the
creation, in whom jévas merge at the time of dissolution and who again places them under the
guidance of material nature, empowering it to re-create. He is seen only by great devotees; is
unaffected by creation, maintenance, and annihilation; and descends in different ages to
protect devotees and vanquish maladministrators. The ladies then glorified Kåñëa’s dynasty,
the lands of His appearance and pastimes, and His wives who so intimately relate with Him.

Verses 31-36
The Lord accepted the ladies’ prayers and departed from the city. Crossing different provinces,
He finally reached Dvärakä.

Discussion Topics
 The conditions of the world during the reign of Mahäräja Yudhiñöhira. (3-6)
 Cows used to moisten the grazing ground with milk. (4)
 If the Lord is pleased, every part of nature will be pleased. (5)
 Shyness enhances the beauty and prestige of the fair sex. (16)
 Vedic civilization allows restricted mixing of men and women. (16)
 The purity of the young ladies kidnapped by Bhaumäsura. (30)
 Kåñëa fulfills His devotees’ intense love for Him in different relationships. (28)
 Kåñëa wants His bona fide representative to rule the world. (2)
 Yudhiñöhira’s cruelty-free autocracy superior to today’s slaughterhouse democracy. (4)
 The ideology of godly communism. (5)
 Three places where devotional service is magnified. (27)
 Achieve the same result today as obtained during the presence of Lord Çré Kåñëa. (27)
 Talks of the ladies of Hastinäpura were more attractive than the Vedic hymns. (20)
 Apparent contradictions applied to the Absolute Person become transcendental. (19)
 Conscious cooperation between man and God and man and nature, as exemplified by
King Yudhiñöhira, can bring about happiness, peace, and prosperity in the world. (6)

39
 1.11 Lord Kåñëa's Entrance into Dvärakä

Preliminary Self-Study (Pürva-svädhyäya)

1. Out of the four problems of material life, which problem gives us the most trouble? (3)
2. List some of the opulences of Dvärakäpuré. (12)
3. Describe the difference between pious & impious trees. (12)
4. Identify the different elements of a Vedic reception. (13-18)
5. Explain why it is better that prostitutes be available in the marketplace. (19)
6. What general principle does Prabhupäda draw from the fact that the prostitutes of
Dvärakä were all unalloyed devotees? (19)
7. The festivities in the temple of the Lord are like what? (24)
8. Explain how “female respectability is preserved more elegantly.” (24)
9. List some of the features of the Lord that you find particularly attractive. (26-27)
10. Identify the seven mothers. (28)
11. What is the meaning of vaibhava? (31)
12. What general principle can be drawn from the Lord’s marrying 16,000 wives? (31)
13. Analyze the relationship between Kåñëa and His queens in Dvärakä. (36-39)

Analogies:

1.11.1: When the Lord descends on the earth, His eternal associates also come with Him, just
as the entourage of a king accompanies him.
1.11.2: The white and fat-boweled conchshell, being gripped by the hand of Lord Kåñëa and
sounded by Him, appeared to be reddened by the touch of His transcendental lips. It
seemed that a white swan was playing in the stems of red lotus flowers.
1.11.3: The citizens of Dvärakä were thus in a state of melancholy due to the Lord's
absence from the transcendental city, as much as we are put in a state of melancholy at
night because of the absence of the sun.
1.11.4: The citizens arrived before the Lord with their respective presentations, offering
them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly
supplies others. These presentations were like the offering of a lamp to the sun.
1.11.10: We are all eternally related with Him as the sunrays are eternally related with the
sun disc.
1.11.19: As we cannot see anything in the absence of the sun, so also we cannot see
anything, including our own self, without the factual presence of the Lord.
1.11.34: The fire in the forest takes place automatically by the force of the air, and similarly
the hostility between different groups of politicians takes place by the unseen design of the
Lord.

40
 1.11 Chapter Overview (Adhyäya-kathä-sära)

Verses 1-10
Reaching the border of Dvärakä, Kåñëa blew His conchshell heralding His arrival. All the
citizens, hitherto dejected due to His absence, hastened towards Him with presentations and
welcomed Him with ecstatic speeches. The Lord entered the city and acknowledged their
greetings.

Verses 11-23
Süta Gosvämé describes the opulence of Dvärakä city and the reception for welcoming Kåñëa.
Kåñëa in turn appropriately reciprocated with everyone who came to welcome Him.

Verses 24-29
As Kåñëa passed over the public roads, the ladies went on rooftops to have a look at Him,
considering this to be the greatest festival. His passing on the roads created a beautiful sight,
as if a dark cloud were surrounded simultaneously by sun, moon, lightning, and rainbows.
Entering His father’s house, Kåñëa then exchanged affection with His mothers.

Verses 30-39
Thereafter Krsna simultaneously and separately entered each of His 16,108 home palaces,
where He met His 16,108 queens. Süta Gosvämé explains the Lord’s transcendental character
and the transcendental nature of His relationship with His queens.

Discussion Topics

 Elements of a Vedic reception. (13-23)

 The description of Dvärakä-dhäma as the ideal of human civilization. (12)
 The process of Vedic reception is not dry like modern-day reception. (15)
 We may not hate even prostitutes if they are devotees of the Lord. (19)
 One indirectly embraces the husband by sending the son. (32)
 The relationship between Kåñëa and His queens in Dvärakä: (30-39)
 His marrying 16,000 queens shows his superiority to all human beings. (31)
 His queens' lovely smiles and glances could not agitate the Lord’s senses. (36)
 “They accept one side of the picture while disbelieving the other.” (37)
 He is in contact with qualities yet above the actions of such qualities. (38)
 “The Lord reciprocated the service just like a devout husband.” (36)
 His becoming a henpecked husband made his wives forget His immeasurable glories.
(39)

41
 1.12 Birth of Emperor Parékñit

Preliminary Self-Study (Pürva-svädhyäya)

1. What was the first sign that the age of Kali had arrived? (2)
2. List two reasons Mahäräja Parékñit didn’t counteract the curse of the brähmaëa boy? (2)
3. What does Prabhupäda indicate as "perfect management of state administration?” (4)
4. How is the Lord the indirect protector of the unrighteous? (11)
5. Why is wealth distributed to the brähmaëas? (14)
6. For what two reasons did the Lord save Mahäräja Parékñit in the womb? (16)
7. How does the Lord help the conditioned souls go back to Godhead? (16)
8. Who are the three famous Bharatas? (20)
9. To whom is King Parékñit compared and why? (19-25)
10. What is the difference between a vipra and a brähmaëa? (29)
11. What is the significance of the name Parékñit? (30)

Analogies:
1.12.4: The father is sometimes seemingly cruel to the son, but that does not mean that the
father has lost the qualification to be a father. [Similarly, Maharaja Yudhisthira’s] motto of
administration was all good for all the citizens, for as personified goodness he knew perfectly
well what was good for them.
1.12.4: If water is poured on the root, the leaves are enlivened perfectly and
automatically…Maharaja Yudhisthira, therefore, was constantly engaged in the service of the
Lord, and thus the parts and parcels of the Lord, the living beings under his careful
administration, were perfectly attended with all comforts in this life and all progress in the next.
1.12.22: The lion never fails in the chase of an animal; similarly, the head of the state should
never fail in chasing an enemy.
1.12.23: Any responsible executive agent at the top of administration has to tolerate different
types of onslaughts from the very persons for whom he works. [Similarly,] the gopés were
dissatisfied with the work of Brahmäjé because Lord Brahmä, as creator of this particular
universe, created eyelids which obstructed their seeing Lord Kåñëa.
1.12.24: As association with fire makes an object hot…[so]… association with the Supreme
Personality of Godhead makes one qualified like the Lord.
1.2.28: In the prison house no one can violate the jail rules and regulations, and violating the
rules means another term for extension of prison life. Similarly…everyone in the material life, in
all species and varieties of life, is full of anxieties, either by breaking or without breaking the
laws of nature.
1.12.31: As the moon, in its waxing fortnight, develops day after day, so the royal prince
[Parékñit] very soon developed luxuriantly under the care and full facilities of his guardian
grandfathers.

42
 1.12 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-6
The sages of Naimiñäraëya turn their questions back to topics about Mahäräja Parékñit. Süta
Gosvämé begins his answer by describing the glories of Maharaja Yudhiñöhira and his ideal,
Kåñëa conscious reign over the earth. His opulence was desirable even for the denizens of
heaven, but being absorbed in the Lord’s service, nothing except that could satisfy him.

Verses 7-17
Suta Goswami then describes the vision of the Lord that child Parékñit saw in the womb when
the Lord came to save him from the brahmästra. He subsequently narrates Mahäräja Parékñit’s
birth & King Yudhiñöhira’s observance of his birth rites, performed by learned brähmaëas. The
brähmaëas described the Lord’s protection of Mahäräja Parékñit and informed the king that the
child would undoubtedly become a first-class devotee with all good qualities.

Verses 18-31
In answer to King Yudhiñöhira’s inquiry about whether the child would become as saintly a king,
pious and glorified in his achievements as his ancestors, the brähmaëas described Mahäräja
Parékñit’s glorious future qualities. Thereafter they foretold how he would die. Being
sumptuously remunerated, they then returned home. As the waxing moon develops day after
day, Prince Parékñit quickly grew under his grandfathers’ care.

Verses 32-36
Just at this time King Yudhiñöhira was considering performing a horse sacrifice to get freed
from sins incurred from fighting with kinsmen. Advised by Kåñëa, his brothers collected wealth
from the North (left by King Marutta), by which Yudhiñöhira Mahäräja could procure ingredients
for three horse sacrifices and please Lord Hari. Lord Kåñëa, invited by King Yudhiñöhira, had
the sacrifices performed by qualified twice-born brähmaëas. After that, Kåñëa stayed there for a
few months, then left for Dvärakä, accompanied by Arjuna.

Discussion Topics

 Characteristics required of a leader. (4-6)

 The great science of astronomical calculations. (12)

43
 1.13 Dhåtaräñöra Quits Home

Preliminary Self-Study (Pürva-svädhyäya)

1. Briefly sketch the history of Vidura. (1)

2. Why didn't Vidura tell the Päëòavas of the annihilation of the Yadu dynasty? (13)
3. Explain why Vidura was competent to occupy the post of äcärya. (13.14-15)
4. Identify general principles to be drawn from Dhåtaräñöra’s attachment. (13.23-25)
5. Why was Yamaräja anxious to appear as Vidura? (15)
6. Who is Aryamä? (15)
7. Why did Vidura specifically mention Bhéma in his criticism of Dhåtaräñöra? (23)
8. How does one stabilize one's renunciation? (26)
9. What are the three classes of transcendentalists? (27)
10. Explain the difference between dhéra & narottama. (28)
11. Why did Mahäräja Yudhiñöhira think himself ungrateful? (33)
12. Select statements from texts 36-37 & 47-48 that reflect Prabhupäda’s mood & mission.
13. Why is Devarñi Närada described herein as bhagavän? (38)
14. How does an ascetic develop strength and determination for spiritual progress? (39)
15. What analogy does Närada use to pacify Mahäräja Yudhiñöhira in verse 43?
16. Why is the example of a player suitable in this analogy? (43)
17. Give two reasons why Närada said we can't protect others? (45-46)
18. In what three ways does the Lord rectify the conditioned souls? (48)
19. Why wasn't Vidura able to turn Dhåtaräñöra into a pure devotee? (59)

Analogies:

1.13.17: As a hungry man cannot be made happy by all comforts of life minus foodstuff, so
the man hungry for eternal absolute happiness cannot be satisfied by any amount of
material happiness.

1.13.29: A cloud in the sky undoubtedly appears to be a reality because it rains, and due to
rains so many temporary green things appear, but in the ultimate issue, everything
disappears, namely the cloud, rain and green vegetation, all in due course. But the sky
remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute
Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion
comes and goes away.

1.13.42: As a cow, bound through the nose by a long rope, is conditioned, so also human
beings are bound by different Vedic injunctions and are conditioned to obey the orders of
the Supreme.

44
 1.13 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-13
Vidura returns to Hastinäpura after receiving knowledge of the self’s destination from Maitreya
Åñi and is welcomed with great delight by all the royal residents. King Yudhiñöhira inquires
about his travels and about Kåñëa and His associates at Dvärakä. Vidura relates everything but
the unbearable news of the destruction of the Yadu dynasty, being unable to tolerate seeing the
Päëòavas distressed.

Verses 14-28
Staying in Hastinäpura to rectify Dhåtaräñöra’s mentality, Vidura asks him to get out at once,
stating how uncheckable käla had approached, which compels one to surrender one’s dear life,
what to speak of other things. Pointing out how his various relations were all dead and listing
Dhåtaräñöra’s own signs of old age, Vidura says he would have to die, despite his desire to
continue a comfortable life even at the risk of humiliation--subsisting on the charity of those he
had tried to kill. Vidura thus urges him to leave for the North at once, without letting his relatives
know, for Kali-yuga was fast approaching.

Verses 29-37
Convinced, Dhåtaräñöra leaves home with Vidura; chaste Gändhäré follows. Upon not finding
them in the palace, King Yudhiñöhira asks Saïjaya about their whereabouts. Saïjaya, however,
has no information.

Verses 38-60
Çré Närada appears and King Yudhiñöhira asks him about his uncles and aunt. Närada instructs
him not to lament as it is the Supreme Lord who brings together and separates people. He says
that although King Yudhiñöhira was thinking how they would exist without him, the material body
is already under the control of käla, karma, and guëa. How then, can it protect others? Närada
tells him to look to the Supreme Lord only. He then indirectly gives a hint about Lord Kåñëa’s
disappearance and foretells how Dhåtaräñöra will quit his body by the fire of mystic yoga,
Gändhäré will enter the same fire, and Vidura will leave for pilgrimage. Närada departs and
Yudhiñöhira gives up his lamentation.

Discussion Topics

 Attitude toward renunciation as exemplified by Dhåtaräñöra. (35)

 Why Vidura was competent to occupy the post of an äcärya. (1, 15)
 Dhåtaräñöra’s attachment. (23-25)
 A sädhu speaks to the householders about the truth of life. (14, 22-23, 25)
 A chaste wife would feel her husband’s separation more burning than actual fire. (58)
 Cheating for the satisfaction of the Lord. (37)
 Vidura’s dealings with the Päëòavas and with Dhåtaräñöra. (12-25)

45
 Unit 4: Open Book Assessment Questions
Chapters 10 to13

ANSWER TWO OF THE FOLLOWING ESSAY QUESTIONS IN 600-800 WORDS.

Personal Application
1. Discuss the proper attitude toward renunciation as exemplified by Dhåtaräñöra. How is
this attitude especially relevant for preachers and leaders in ISKCON? (13.35)

Preaching Application
2. With reference to 10.28-30 & 11.30-39, explain the relationship between Kåñëa and His
queens in Dvärakä, and effectively counter the misunderstanding that Kåñëa is immoral.

Mood Mission
3. With reference to 10.1-6, select two passages reflecting Çréla Prabhupäda’s mood &
mission. Identify attitudes and practices in ISKCON either consistent with or contrary to the
mood our founder-acarya expresses.

Theological Application
4. With reference to Srila Prabhupada’s purport to 10.16, present the principles of shyness
& gender separation in a way that is relevant, attractive, and practical to a modern audience.

Evaluation
5. Compare Vidura’s dealings with the Päëòavas when not disclosing the news of the
annihilation of the Yadu dynasty (13.12-13), and his dealings with Dhåtaräñöra when awakening
him from his slumber of disease and old age (13.18-23). What principles can we draw from
Vidura’s behavior in these instances?

46
 UNIT 4 LEARNING OBJECTIVES (PAÖHANA-PRAYOJANAM)
Canto One, Chapters 10-13

By the end of the unit students should be able to:

Chapter 10
Summarize the conditions of the world during the reign of Mahäräja Yudhiñöhira. (3-6)
Explain how the talk of Hastinäpura’s ladies was more attractive than the Vedas. (20)
Explain how Dvärakä has defeated the glories of the heavenly planets. (27)
Express appreciation for living in the holy dhäma. (27)

Explain the significance of the Lord’s accepting the princesses captured by Bhaumäsura.
(28-30)
Appropriately present the principles of shyness & gender separation mentioned in the
purport to text 16 to a modern audience.
Discuss the relevance of Çréla Prabhupäda’s mood-&-mission statements for ISKCON and
society in general. (1-6)
Present an overview of Chapters 10 to13, explaining the links between chapters.

Chapter 11
Analyze the relationship between Kåñëa and His queens in Dvärakä, and effectively dispel
the common misconceptions about their relationship. (30-39)
Present different aspects of a Vedic reception. (13-23)

Chapter 12
Identify characteristics required of a leader. (4-6)
Briefly explain how astronomical calculations are factual. (12)

Chapter 13
Explain how Yamaräja, being cursed by Maëòüka Muni, became a çüdra. (1, 15)
Evaluate Vidura’s dealings with the Päëòavas when not disclosing the news of the
annihilation of the Yadu dynasty (12-13), and his dealings with Dhåtaräñöra when
awakening him from his slumber of disease and old age. (18-25)
Identify reasons why Vidura was competent to occupy the post of an äcärya. (15)
Discuss outstanding aspects of Vidura’s instructions to Dhåtaräñöra. (18-28)
Discuss general principles drawn from the example of Dhåtaräñöra’s attachment. (23-25)
Discuss the proper attitude toward renunciation as exemplified by Dhåtaräñöra. (35)
Select statements from texts 36-37 & 47-48 that reflect Prabhupäda’s mood & mission.
List examples of devotees “cheating” for the satisfaction of the Lord. (37)
Discuss general principles we can learn from Dhåtaräñöra’s practice of yoga & Gändhäré’s
entering his funeral pyre. (53-58)

47
48
 Unit 5: The Disappearance of Lord Kåñëa
The Päëòavas Retire Timely
Mahäräja Parékñit & Kali-Yuga

Canto 1 Chapters 14-19

Scheduled Reading Assignments

Lesson1
Overviews of Chapters 14 & 15
Specific texts: Chapter 14 verses 2-20 & 40-43 and Chapter15 verses 5-21
Review Preliminary Self-Study questions for Chapter 14 & Chapter 15 Qs 1-4

Lesson 2
Overview of Chapter 15 verses 32-51 and Chapter 16 verses 1-16
Specific texts: Chapter 15 verses 32-51 and Chapter 16 verses 1, 10 & 15
Review Preliminary Self-Study questions for Chapter 15 Qs 5-12 & Chapter 16 Qs 1-7

Lesson 3
Overviews of Chapter 16 verses 17-36 and Chapter 17
Specific texts: Chapter 16 verses 18-24 and Chapter 17 verses 3-13, 24-31 & 38-45
Review Preliminary Self-Study questions for Chapter 16 Qs 2, 7-10 & Chapter 17 all Qs

Lesson 4
Overview of Chapter 18
Specific texts: Chapter 18 verses 18-19, 25-37 & Chapter19 verses 2-4
Review Preliminary Self-Study questions for Chapter 18

Lesson 5
Overview of Chapter 19
Specific texts: Chapter 19 verses 25-33
Review Preliminary Self-Study questions for Chapter 19

49
 1.14 The Disappearance of Lord Kåñëa

Preliminary Self-Study (Pürva-svädhyäya)

1. List some of the inauspicious omens noticed by Yudhiñöhira Mahäräja. (2-5, 11-20)
2. Why was Arjuna sent to Dvärakä? (6-8)
3. How does Çréla Prabhupäda show that success requires the Lord’s sanction? (9)
4. When the left side of one’s body quivers constantly, what does this indicate? (11)
5. Why is Balaräma mentioned as "the protector of the devotees"? (29)
6. How many family members did Lord Kåñëa have in Dvärakä? (31)
7. What two necessities are required for a society to prosper? (34)
8. Why didn't Yudhiñöhira Mahäräja inquire about Lord Kåñëa's welfare? (34)
9. What general principles can be drawn from the Yadus’ assembly house in Dvärakä? (38)
10. List some of Yudhiñöhira’s suggested reasons for Arjuna's dejection. (40-43)
11. Which citizens specifically require the protection of the state? (41)
12. What is uttama and adhama? (42)
13. Explain why Bhéñmadeva’s defeating him was not an insult for Arjuna. (42)
14. The neglect of what prescribed duty of a householder is unpardonable? (43)

Analogies:

1.14.2: Therefore, during the personal presence of the Lord on the earth, all paraphernalia
for our peace and prosperity, especially religion and knowledge, were in full display
because of the Lord's presence, just as there is a full flood of light in the presence of the
glowing sun.
1.14.33: This dependence of the liberated soul is constitutional, for the liberated souls are
like sparks of a fire that are able to exhibit the glow of fire along with the fire and not
independently.
1.14.34: A society devoid of cow protection and brahminical culture is not under the direct
protection of the Lord, just as the prisoners in the jails are not under the protection of the
king but under the protection of a severe agent of the king.
1.14.38: A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as
a small child completely dependent on the mercy of his father is never fearful of anyone.
1.14.38: Fearfulness is a sort of illusion for the living being when he is in slumber and forgetting
his eternal relation with the Lord…A person may be fearful of a tiger in a dream, but another
man who is awake by his side sees no tiger there. The tiger is a myth for both of them, namely
the person dreaming and person awake, because actually there is no tiger; but the man
forgetful of his awakened life is fearful, whereas the man who has not forgotten his position is
not at all fearful.

50
 1.14 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-21
Mahäräja Yudhiñöhira sent Arjuna to Dvärakä to meet his friends and to learn from the
Personality of Godhead Kåñëa of His future program of work. Seven months have passed, and
Arjuna’s return to Hastinäpura is overdue. Mahäräja Yudhiñöhira, after noticing inauspicious
signs, reveals to Bhémasena his fears that Lord Kåñëa, upon whom the Päëòavas completely
depend, has departed from this earth. King Yudhiñöhira describes the omens he has seen to
Bhémasena and concludes that Kåñëa's footprints will no longer grace the earth.

Verses 22-44
Arjuna returns from Dvärakä, and King Yudhiñöhira, in anxiety, questions him about the welfare
of the Yadus. Mahäräja Yudhiñöhira's questions turn to Arjuna's dejected countenance, and
King Yudhiñöhira concludes that the only possible cause is that Lord Kåñëa has disappeared.

Discussion Topics

• Any successful man should feel grateful to the Lord for all he has achieved. (9)
• Transcendental affection of the Lord does not develop unless one has developed the
qualities of a brähmaëa. (34)
• The apparent departure of Lord Kåñëa. (8)
• The difference between the viñëu-tattva and jéva-tattva. (32-33)
• The powerful sun is there to distribute light in the shape of Çrémad-Bhägavatam. (2-5)
• Inauspicious omens noticed by Yudhiñöhira Mahäräja. (2-5, 11-20)
• Children, cows, diseased persons, women, and old men specifically
require the protection of the state or the kñatriya king. (41)
• Contemporary relevance of Arjuna’s dejection with respect to a leader’s duties. (40)

51
 1.15 The Päëòavas Retire Timely

Preliminary Self-Study (Pürva-svädhyäya)

1. List some ways the Lord perfected His mood of friendship with Arjuna. (4)
2. Why did the Lord withdraw Arjuna's special powers? (5)
3. List examples of the Lord's showing favor to Arjuna and the Päëòavas. (7-18)
4. Explain how the cowherd men were able to defeat Arjuna. (20)
5. What is one consequence of disobedience to rules enacted by the Lord? (24)
6. How was Arjuna's mind pacified? (28)
7. How did Süta Gosvämé give relief to the sages of Naimiñäraëya regarding the
disappearance of the Yadu dynasty? (34)
8. In what way is the Lord like a magician? (35)
9. How can one neutralize the effects of Kali? (36)
10. Explain what lessons can be drawn from Mahäräja Yudhiñöhira’s retirement. (37-44)
11. Why was the king of Hastinäpura accepted as the emperor of the world? (38)
12. Explain the difference between the Päëòavas and Vidura. (49)

Analogies:

1.15. 21: All electrical energies are received from the powerhouse, and as soon as the
powerhouse stops supplying energy, the bulbs are of no use. In a moment's time such
energies can be generated or withdrawn by the supreme will of the Lord.

1.15. 21: Material civilization without the blessing of the Lord is child's play only. As long as
the parents allow the child to play, it is all right. As soon as the parents withdraw, the child
has to stop.

1.15. 32: He is like the sun. The sun appears and disappears on its own accord at any
place without disturbing its presence in other places.

1.15. 50: When flying an airplane, one cannot take care of other planes. Everyone has to
take care of his own plane, and if there is any danger, no other plane can help another in
that condition. Similarly, at the end of life, when one has to go back home, back to
Godhead, everyone has to take care of himself without help rendered by another.

52
 1.15 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-17
Arjuna, grief-stricken and overwhelmed, could hardly utter a word in reply to Mahäräja
Yudhiñöhira's inquiries. Arjuna remembers Kåñëa and begins explaining that Kåñëa, his dear
friend, is now lost to him. Arjuna retells incidents in which Kåñëa empowered and protected him
and the other Päëòavas.

Verses 18-31
Arjuna speaks about the intimacy of his relationship with Kåñëa and how, in the absence of
Kåñëa, he has lost his powers and has been defeated by some insignificant cowherd men.
Arjuna relates to Mahäräja Yudhiñöhira the news of the destruction of the Yadu dynasty.
Feeling great grief, Arjuna remembers Kåñëa's instructions in the Bhagavad-gétä and becomes
situated in transcendence, beyond the modes of material nature.

Verses 32-44
After hearing from Arjuna about Kåñëa's returning to His abode, and upon understanding the
end of the Yadu dynasty's earthly manifestation, King Yudhiñöhira and Kuntédevi decide to
retire. Understanding that Kali has entered, Mahäräja Yudhiñöhira enthrones Mahäräja Parékñit
as emperor. Mahäräja Yudhiñöhira dresses himself in torn clothing, gives up eating all solid
foods, voluntarily becomes dumb, and lets his hair hang loose. He does not depend on his
brothers for anything, and just like a deaf man, he hears nothing, just to devote himself
completely to the thought of the Supreme Personality of Godhead. To this end he heads north.

Verses 45-51
The younger brothers of Mahäräja Yudhiñöhira, seeing that the age of Kali has already arrived,
decide to follow in the footsteps of their elder brother. They attain the abode of Lord Çré Kåñëa
in their very same bodies. After describing the departure of Vidura at Prabhäsa and his return
to his original post, the chapter ends with a benediction.

Discussion Topics
 Arjuna took shelter of the instructions of the Bhagavad-gétä. (27-31)
 Everyone has to take care of his own plane. (50)
 Endowment of powers and withdrawal of powers by the Lord. (5, 21)
 Transcendental dealings of the Lord with a pure, unalloyed devotee like Arjuna. (17-19)
 The Lord plays the part of the most perfect master, friend, and son. (17)
 Devotee forgets by internal potency that his friend or son is the Supreme Personality of
Godhead. (17)
 The Lord relishes reproaches of friends more than Vedic hymns. (19)
 The entrance of the age of Kali. (36-37)
 Mahäräja Yudhiñöhira’s exemplary retirement. (37-44)
 The Päëòavas attained the abode of Lord Çré Kåñëa in their very same bodies. (43-51)
53
 1.16 How Parékñit Received the Age of Kali

Preliminary Self-Study (Pürva-svädhyäya)

1. List three characteristics of a king's advisors. (1)

2. List symptoms of the age of Kali. (4, 10, 19-22)
3. Explain the connection between brahminical culture and cow protection. (4, 18)
4. Why is it said that Lord Kåñëa has lotus feet? (6)
5. What is the surest remedy for avoiding death? (8)
6. Describe the difference between welcome addresses today and in Vedic times. (13-15)
7. What do the bull and cow symbolize? (18)
8. Give two reasons why offering sacrifice is recommended in the scriptures. (20)
9. Why were the earth's feelings of separation more acute than those of the Lord's queens?
(35)

Analogies:

1.16.3: The kings used to spend lavishly during such sacrifices, as a cloud distributes rains.
A cloud is nothing but another form of water, or, in other words, the waters of the earth
transform into clouds. Similarly, the charity made by the kings in such sacrifices are but
another form of the taxes collected from the citizens.

1.16.10: In the rainy season, rain is predestined, and yet people take precautions to protect
themselves. Similarly, in the age of Kali the symptoms as above mentioned are sure to
infiltrate into social life, but it is the duty of the state to save the citizens from the
association of the agents of the age of Kali.

1.16.20: The demigods are pleased when such sacrifices are performed, just as prison
officers are satisfied when the prisoners are turned into obedient subjects.

54
 1.16 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-9
Süta Gosvämé describes Mahäräja Parékñit’s benevolent reign under the guidance of the
brähmaëas. Once, when Mahäräja Parékñit was touring the state, he saw the master of Kali-
yuga, who was lower than a çüdra, disguised as a king and hurting the legs of a cow and bull.
The king at once caught hold of him to deal sufficient punishment. Çaunaka Åñi inquires about
the punishment of Kali and explains the glories of hearing about topics relating to Kåñëa.

Verses 10-16
Süta Gosvämé, to further explain the above incident, relates that after Mahäräja Parékñit
perceived the influence of the age of Kali within his kingdom, he initiated a tour. While touring,
Mahäräja Parékñit heard the glories of his great relatives, the Päëòavas.

Verses 17-36
While Mahäräja Parékñit was passing his days hearing of the good deeds of his forefathers and
being absorbed in thought of them, the personality of religious principles, Dharma, was
wandering about in the form of a bull and met the personality of the earth, Dharaëy, in the form
of a cow. She appeared to grieve like a mother who had lost her child. Dharma questioned the
earth (19-24) about the cause of her miserable condition, referring to the degraded conditions
of Kali-yuga. The earth replied (25-35) that the cause of her misery was separation from
Kåñëa, whose disappearance had increased Kali's influence. King Parékñit then arrived.

Discussion Topics

 “Welfare state” in the real sense of the term. (1)

 The root cause of mismanagement and quarrel in the age of Kali. (4)
 The difference between welcome addresses today and in Vedic times. (13-15)
 The unfathomable transcendental qualities of the Lord. (26-30)
 Symptoms of the age of Kali. (4, 10, 19-22)
 Movement of pure devotees can change our troubled world. (33)

55
 1.17 Punishment and Reward of Kali

Preliminary Self-Study (Pürva-svädhyäya)

1. Identify the principal signs of the age of Kali. (1-3)

2. What is the meaning of prajä? (10)
3. What is the prime duty of the state? (14)
4. Explain the concept of äpad-dharma. (16)
5. Describe the devotee’s attitude toward suffering. (18)
6. List the four principles of religion in English & Sanskrit. (24)
7. List the activities that destroy the principles of religion. (24-25, 38)
8. What should be the state’s attitude toward religion? (32)
9. Where did Kali receive permission to reside? (38-39)
10. Why do the scriptures allow meat-eating and intoxication? (38)

Analogies:

1.17.10-11: When there is some disturbance caused by wild animals in a village or town,
the police or others take action to kill them. Similarly, it is the duty of the government to kill
at once all bad social elements such as thieves, dacoits, and murderers.

1.17.24: Moths are captivated by the glaring brightness of light, and thus they become
prey to the fire. Similarly, the deluding energy is always captivating the conditioned souls to
become prey to the fire of delusion.

56
 1.17 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-16
Mahäräja Parékñit arrives and witnesses the scene first described in verse 4 of Chapter 16.
Parékñit challenges and threatens the çüdra (4-6) dressed like a king, beating a cow and a bull
with a club. The king then (7-16) asks the cow and bull why they are grieving with tears in their
eyes. “Who has cut off your three legs?” Parékñit asks, “Please tell me the perpetrator of these
mutilations.”

Verses 17-28
The bull answers the king’s inquiries about the cause of his difficulties without identifying a
perpetrator. After hearing the bull's reply, Mahäräja Parékñit recognizes the bull as the
personality of religion and replies, “In the age of Satya your four legs were established by the
four principles of austerity, cleanliness, mercy, and truthfulness, but it appears that three of
your legs are broken due to rampant irreligion in the form of pride, lust for women, and
intoxication.You are now standing on one leg only, which is your truthfulness. Mahäräja Parékñit
thus took up his sharp sword to kill the personality of Kali.

Verses 29-45
While Mahäräja Parékñit prepares to kill Kali, Kali at once abandons the dress of a king and
completely surrenders to him. Mahäräja Parékñit spares Kali's life but banishes him. Kali then
requests a place where he can fearlessly live. Mahäräja Parékñit gives Kali permission to dwell
in five places: where gambling, drinking, prostitution, and animal slaughter take place, and
where gold is hoarded--all places which brähmaëas and sannyasis should never contact.
Mahäräja Parékñit drives Kali from his kingdom, re-establishes religion, and begins his reign.

Discussion Topics

 Devotees tolerate sufferings, thinking them to be God-given in small doses. (18)

 The destination intended for the perpetrator is also intended for the identifier. (22)
 Four leaders of human society must be tested by character& qualification. (41)
 Principal symptoms of the Age of Kali. (1-3)
 Duties done by the Lord for His devotee are always very pleasing to the Lord. (17)
 Who is responsible for our suffering? (18-22)
 See the cows and the bulls happy in all respects. (3)
 Educate people systematically in the Bhägavatam’s teachings. (24, 27)
 Be ready with sharp swords to kill people creating corruption. (28)
 Friends of irreligiosity should be banished from the state. (31)
 Guidelines for the state that wants to eradicate corruption. (38)
 Purge from the state all immoral activities introduced by Kali. (44)
 Without state support no religious principles can progressively advance. (45)

57
 1.18 Mahäräja Parékñit Cursed by a Brähmaëa Boy

Preliminary Self-Study (Pürva-svädhyäya)

1. Describe Mahäräja Parékñit’s attitude toward being cursed. (2, 48)

2. What is the technique for driving away Kali? (6)
3. List some of the great advantages of the age of Kali. (7)
4. Give one evidence that personalism is higher than impersonalism. (16)
5. Give proof that the caste system by birth was not practiced in the Vedic period. (18)
6. What argument do the dvija-bandhus give to support the caste system? (19)
7. Identify the reasons why Mahäräja Parékñit became fatigued. (24-25)
8. Describe the Vedic principles for receiving a guest. (28)
9. Who is beyond the jurisdiction of punishment? (29)
10. Explain how the age of Kali was able to enter. (32-37)
11. Why did the Lord arrange for a young boy to commit the offense? (47)

Analogies:

1.18.12: They were factually perceiving the result of hearing these transcendental activities.
One can feel this practically, as one can feel the result of eating food.

1.18.22: Haàsas, or swans, accept only milk out of a mixture of milk and water. Similarly,
those who accept the service of the Lord instead of mäyä's service are called the
paramahaàsas.

1.18.23: As the birds fly in the sky as far as their capacity allows, so do the learned
devotees describe the Lord as far as their realization allows.

58
 1.18 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-9
Süta Gosvämé describes Mahäräja Parékñit's attitude toward being cursed, his surrender to
Çukadeva Gosvami, and his dealings with the personality of Kali.

Verses 10-23
The sages of Naimiñäraëya express their doubts about the thousand-year sacrificial
performance they have begun. They explain how their bodies have become black from the
smoke. They glorify Süta Gosvämé, as well as the value of hearing about Kåñëa from great
devotees, and request him to describe the pastimes of the Lord.

Verses 24-31
Süta Gosvämé narrates how Mahäräja Parékñit became extremely fatigued while hunting in the
forest. While searching for water, he entered the hermitage of Çaméka Åñi, who was sitting
silently in meditation. Not being received by the åñi, Parékñit Mahäräja, by the will of the Lord,
became angry. The king thought that the sage, who had coldly received him, should thus be
coldly rewarded, so he garlanded the åñi with a dead snake.

Verses 32-50
Çaméka Åñi’s son, Çåìgi, after hearing about his father being insulted, impudently cursed
Mahäräja Parékñit to die in seven days by a bite from a snake-bird. Çaméka Åñi laments when
he hears what his son has done and accepts responsibility for the injustice toward Mahäräja
Parékñit. He prays to the Supreme Lord to forgive his son's foolishness.

Discussion Topics

 Anything sent by God is a blessing for a devotee. (2)

 Reasons for Mahäräja Parékñit’s becoming fatigued. (24-25, 29, 31)
 The Lord creates awkward positions for devotees to drag them toward Himself. (28)
 Repentance occurs to a good soul as soon as he does something wrong. (31)
 Great advantages of the age of Kali. (7)
 Sages’ bodies have become black from sacrificial smoke. (12)
 Vedic principles for receiving a guest. (28)
 “Hatred of the lower orders of life began from this brähmaëa boy…” (32)
 Downfall of brahminical power, emphasis on birthright over culture. (33)
 Kali found his opportunity in the inexperienced son of a brähmaëa. (35)
 Purify the atmosphere, send qualified preachers all over the world. (18)
 Chanting the holy name can free one from the disadvantages of low birth. (19)

59
 1.19 The Appearance of Çukadeva Gosvämé

Preliminary Self-Study (Pürva-svädhyäya)

1. What is the process for being delivered from accidental sins? (1)
2. Why didn't Mahäräja Parékñit ask to be pardoned? (4)
3. What does the Varäha Puräëa state about the Ganges and the Yamunä? (6)
4. How can the first-grade offender be excused? (11)
5. Why did the king inform the sages of his decision to fast till death? (12)
6. How do the demigods feel in seeing someone go back to Godhead? (18)
7. To whom did Mahäräja Parékñit give up the imperial throne? (20)
8. Regarding a devotee’s departure, why is there both nothing to lament and every reason
to be sorry? (21)
9. What two questions does the king ask the sages? (24)
10. How should householders feel when sages appear at their doors? (33)

Analogies:

1.19.16: As a good son of the father behaves in a friendly way with all his other brothers, so
also the devotee of the Lord, being a good son of the supreme father, Lord Kåñëa, sees all
other living beings in relation with the supreme father.

1.19.23: In the material world these attributes (up to 78% of the Lord's attributes) are
covered by the material energy, as the sun is covered by a cloud. The covered strength of
the sun is very dim, compared with the original glare, and similarly the original color of the
living beings with such attributes becomes almost extinct.

1.19.25: As doctors differ, so also sages differ in their different prescriptions.

1.19.30: Çukadeva Gosvämé was then surrounded by saintly sages and demigods, just as
the moon is surrounded by stars, planets, and other heavenly bodies.

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 1.19 CHAPTER OVERVIEW (ADHYÄYA-KATHÄ-SÄRA)

Verses 1-7
Mahäräja Parékñit laments that he insulted the sage. He could have gone to the muni to beg his
pardon, but the news of his imminent death was conveyed to the king with so much regret by
the muni that the king did not want to shame the muni further by his presence there. He
decided to prepare himself for his imminent death. Fasting, he sat down on the bank of the
Ganges and gave himself up to the lotus feet of the Lord.

Verses 8-24
Many åñis arrive. Mahäräja Parékñit welcomes them by bowing his head to the ground and tells
them of his decision to fast until death. The demigods scatter flowers over the earth and beat
celestial drums, and the sages glorify the king's decision. Mahäräja Parékñit inquiries from the
sages of the duty of everyone in all circumstances, and specifically of those who are about to
die.

Verses 25-40
The great sages are not unanimous in their response to these questions. Then Çukadeva
Gosvämé, inspired by Lord Kåñëa, approaches the assembly. Çukadeva, only sixteen years old,
does not manifest any symptoms of belonging to any social order or status of life. He is
surrounded by women and children. He is naked and his bodily hue resembles that of Lord
Kåñëa. On Çukadeva’s arrival at the meeting, everyone--except Vyäsadeva, Närada, and a few
others--stand up. Çukadeva is offered the presidential seat at the meeting. The king then
questions the sage, using sweet language about the duty of one about to die.

Discussion Topics

 Sins unwillingly committed by a devotee are burnt in the fire of repentance. (1)
 Family members of a devotee share the effects of a devotee's service unto the Lord. (2)
 Any decision, however important, should be confirmed by some authority. (12)
 A householder who dishonors such holy orders is a great offender. (33)
 A person can be older by experience and not by age. (26)
 One can render better service to the family by becoming a devotee of the Lord. (35)
 King Parékñit’s question is the basic principle of the Bhägavatam’s thesis. (37)
 For a serious devotee intimate association with women and wordly enjoyers is
prohibited. (32)
 The devotee has no need to bother about his family members. (35)

61
 Unit 5 Open Book Assessment Questions
Chapter 14 to Chapter 19

Answer two of the following essay questions in 600-800 words.

Personal Application
Choose one of the following two questions:

1. a. Discuss a devotee’s attitude toward suffering, with reference to the response of

Dharma (17.18). How can you personally apply these principles?
b. Draw general principles from, and explain the personal relevance of, the example of
Mahäräja Parékñit’s attitude in response to being cursed. (18.2, 48, & 19.2-4).

Preaching Application
Choose one of the following two questions:

2. a. Discuss the relevance of Maharaja Yudhiṣṭhira’s retirement for ISKCON & society at
large. (15.37-40, 44)

Mood & Mission

b. Explain the connection between brahminical culture and cow protection.

(16.4,18). How is this relevant for ISKCON?

Mood & Mission

3. With reference to 15.36-37, 17.38 & 18.32-37, explain how the age of Kali was able to
enter human society. With reference to Chapter 17, summarize Prabhupäda’s guidelines to
defeat Kali and bring about peace and harmony in the world. How are these guidelines relevant
for leaders and preachers in ISKCON?

62
 UNIT 5 LEARNING OBJECTIVES (Paöhana-prayojanam)
Canto One, Chapters 14-19

By the end of the unit students should be able to:

Chapter 14
Present overviews of Chapters 14 to19, with connecting links between chapters.
Discuss how Çrémad-Bhägavatam can remove the anomalies in human society. (2-5)
List some of the inauspicious omens noticed by Yudhiñöhira Mahäräja and discuss those
which are commonly seen in modern times. (2-5, 11-20)
Discuss the apparent departure of Kåñëa. (8)
Explain how the Lord bestows and withdraws our powers, as He did with Arjuna. (9)
Reflect on the importance of developing the qualities of a brähmaëa. (34)
Comment on the contemporary relevance of a kñatriya’s duties in relation to Arjuna’s apparent
dejection. (40-42)

Chapter 15
Explain how the Lord bestows and withdraws our powers, as He did with Arjuna. (5, 21)
List examples of the Lord's showing favor to Arjuna & the Päëòavas. (7-18)
Explain the transcendental dealings of the Lord with a pure devotee like Arjuna. (17-19)
Discuss the apparent departure of Kåñëa. (32)
Explain how the age of Kali was able to enter. (36-37)
Discuss the relevance of King Yudhisthira’s retirement for ISKCON & society at large. (37-44)
Explain Prabhupäda’s comment, “Everyone has to take care of his own plane.” (50)

Chapter 16
Explain the “welfare state”—real vs. modern. (1)
Explain the connection between brahminical culture and cow protection. (4, 18)
List the general symptoms of the Age of Kali from Chapter 16.

Chapter 17
Discuss a devotee’s attitude toward suffering with reference to Dharma the bull. (18)
List the four principles of religion and the activities that destroy them. (25, 38)
Present an outline from Chapter17 of Prabhupäda’s guidelines to defeat Kali and bring
about peace and harmony in the world, and identify what they can do to help this mission.

Chapter 18
Identify principles and personal applications from King Pariksit’s becoming fatigued &
cursed. (2, 25, 29, 31, 48)
List the advantages of the age of Kali. (7)
Discuss the sages of Naimiñäraëya’s feelings about their performance of yajïa. (12-13)

63
Present the Vedic principles of receiving a guest. (28)
Explain how the age of Kali was able to enter. (32-37)

Chapter 19
Discuss the personal relevance of:
 How householders should feel when sages appear at their doors. (33)
 How a first-grade offender can be excused. (11)
 Why the king discussed with the sages his decision to fast till death. (12)
Draw general preaching principles from the arrival of Çukadeva Gosvämé. (25-31)

64
 UNIT 6
PRAYERS OF ÇUKADEVA GOSVÄMÉ
& THE UNIVERSAL FORM
(CANTO 2 CHAPTERS 1-5)

SCHEDULED READING ASSIGNMENTS

Lesson 1
Chapter 1
Specific texts: Overview of Chapter 1
1.1-12

Lesson 2
Chapter 2
Specific texts: Overview of Chapter 2
2.3-5, 2.18-28

Lesson 3
Chapter 3
Specific texts: Overview of Chapter 3
3.1-10, 3.17-28

Lesson 4
Chapter 4
Specific texts: Overview of Chapters 4
4.17-18

Lesson 5
Chapter 5
Specific texts: Overview of Chapter 5

65
 2.1 THE FIRST STEP IN GOD REALIZATION

Pürva-svädhyäya

1. What was Mahäräja Parékñit’s question? (1.19.37-38)

Why is it described as loka-hitaà? (1)
2. Describe at least 5 symptoms of gåhamedhés. (2-4)
3. Remembering the Personality of Godhead is recommended. What are the benefits?
What is achieved? (5-6)
4. For what reasons does Çukadeva Gosvämé cite his own life’s example? (8-9)
5. What is the significance of the story of Mahäräja Khaöväìga? (12-13)
6. Briefly describe the process of detachment recommended by Çukadeva Gosvämé. (14-
19)

Analogies:
2.1.1: The topics of Lord Kåñëa are so auspicious that they purify the speaker, the hearer
and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord
Kåñëa. Wherever the Ganges waters go, they purify the land and the person who bathes in
them.

2.1.4: The great ocean of material nature is tossing with the waves of time, and the so-
called living conditions are something like foaming bubbles, which appear before us as
bodily self, wife, children, society, countrymen, etc.

2.1.8: One has to be admitted to the medical college and study the books under the
guidance of learned professors. Similarly, Çrémad-Bhägavatam, the postgraduate study of
the science of Godhead, can only be learned by studying it at the feet of a realized soul like
Çréla Vyäsadeva.

2.1.15: After death one forgets everything about the present bodily relations; we have a
little experience of this at night when we go to sleep. While sleeping, we forget everything
about this body and bodily relations, although this forgetfulness is a temporary situation for
only a few hours.

66
 2.1 ADHYÄYA-KATHÄ-SÄRA

Verses 1-6
Çukadeva Gosvämé describes Mahäräja Parékñit’s question as glorious and beneficial to all.
People who are too attached to materialistic life and family are gåhamedhés. He describes their
symptoms and then points out one’s actual duty, to hear about, glorify and also remember the
Personality of Godhead. This will lead to perfection of life.

Verses 7-13
Çukadeva Gosvämé cites his own life as an example to demonstrate how even the topmost
transcendentalists take pleasure in describing the glories of the Lord. Çukadeva Gosvämé will
now recite that very Çrémad-Bhägavatam he heard from his father for Mahäräja Parékñit. He
recommends the process of constant chanting of the holy name of the Lord for all, whether free
from desires, desirous or self-satisfied, and cites the story of Mahäräja Khaöväìga to
demonstrate that even a moment of full consciousness can bring perfection of life.

Verses 14-21
Çukadeva Gosvämé recommends detachment from material life and fear of death. One should
leave home and practice self-control in a sacred place, bathing regularly. Sitting alone, one
should chant the praëava mantra (oàkära), and the mind will become progressively
spiritualised. Thereafter, one can progress to meditation on the form of Viñëu and come to the
level of devotional service.

Verses 22-39
In answer to Mahäräja Parékñit’s inquiry regarding how and where to fix the mind so that it can
become purified of ‘dirty things’, Çukadeva Gosvämé describes meditation on the gross
universal form of the Lord, because there is nothing more than this in the material world. One
who does not concentrate his mind upon the Supreme Personality of Godhead will be misled
and will cause his own degradation.

Discussion Topics

(PeA) Qualifications for hearing Çrémad-Bhägavatam (1, 5-10)

Avoiding the offenses in hearing and chanting (11)

(PrA) The position of Çrémad-Bhägavatam (8)

Añöäìga-yoga may lead to bhakti (16-18)

(M&M) Many subjects for hearing (2)

(TA) Taste for hari-kathä (3-4)

67
 2.2 THE LORD IN THE HEART

Pürva-svädhyäya

1. Why are the Vedic sounds described as bewildering? (2)

2. List those things Çukadeva Gosvämé recommends to save us from endeavouring for
unwanted things? (4-5)
3. What is the first duty of a person in the renounced order of life? (5)
4. Give a brief description of the Paramätmä or Supersoul. (8-12)
5. Briefly describe the yogic process of leaving the body when one likes. Why does this
process supersede chosen times in Bhagavad-gétä 8.23-26? (15-21)
6. What are the special qualities of Satyaloka? (26-28)
7. How does one purify the polluted aim of life? (37)
8. Write a brief overview of the chapter.

Analogies

2.2.7: In the Vedas it is said that persons who are attached to demigods to the exclusion of
the Supreme Personality of Godhead are like the animals who follow the herdsman even
though they are taken to the slaughterhouse.

2.2.12: As a person feels his hunger satisfied after eating each morsel of foodstuff, he must
similarly be able to see the degree to which he has been freed from sex desire.

2.2.27: It is said that one should become a brähmaëa before one can understand the Vedic
statements, and this stricture is as important as the stricture that no one shall become a
lawyer who has not qualified himself as a graduate.

2.2.31: The impersonalists… may be compared to certain species of fish, who, being born
in the rivers and rivulets, migrate to the great ocean. They cannot stay in the ocean
indefinitely, for their urge for sense gratification brings them back to the rivers and streams
to spawn.

68
 2.2 ADHYÄYA-KATHÄ-SÄRA

Verses 1-7
Çukadeva Gosvämé describes the futility of fruitive endeavour. The conditioned souls hover in
dreams of such heavenly illusory pleasures, but actually they do not relish any tangible
happiness. He thus recommends that the necessities of life be kept at a bare minimum so that
one can become fixed in devotional service, by which one can end the conditioned state of
existence.

Verses 8-14
The Lord in the heart is described. The process of meditation should begin from the lotus feet
of the Lord and progress to His smiling face. This gradual process will purify the intelligence.
The viräö-rüpa meditation (2.1.22-39) is a prerequisite to meditation on the personal form for
those who have not yet developed a sense of loving service unto the Supreme Lord.

Verses 15-32
Çukadeva Gosvämé describes how the a successful bhakti-yogé who is able to quit his body as
he likes can purify himself of material gross and subtle bodies, extinguishing all material
desires. After pushing his life air through the cerebral hole and gradually ascending through the
higher planets, he can at last pierce the outer coverings of the universe and enter into the
kingdom of God. This process was described personally by Lord Kåñëa unto Brahmä.

Verses 33-37
Çukadeva Gosvämé recommends direct devotional service (bhakti-yoga) as the most
auspicious means of deliverance for those who are wandering in the material universe. He
explains that Lord Kåñëa is the Supersoul, the Supreme Personality of Godhead, and that
devotional service to Him is the perfection of religion; therefore, one should hear about, glorify
and remember the Supreme Lord.

Discussion Topics

(PrA) Paramätmä darçana (8-12, 35)

(SC) World of names (3, 7)

(Eva) Minimum necessities of life (3-5)

(TA) The importance of relishing (36-37)

69
 2.3 PURE DEVOTIONAL SERVICE: THE CHANGE IN HEART

Pürva-svädhyäya

1. List five of the various demigods worshipped for material desires and the respective
results of such worship. (2-9)
2. What are the gains of worshipping the Supreme Personality of Godhead rather than the
demigods? (9-12)
3. List similarities and differences between Mahäräja Parékñit and Çukadeva Gosvämé. (15-
16)
4. List and explain five of the analogies that Çaunaka Åñi gives to condemn those who are
averse to devotional service. (17-24)

Analogies:

2.3.17: As a highly potent drug injected intravenously acts at once on the whole body, the
transcendental topics of the Lord injected through the ear of the pure devotee of the Lord
can act very efficiently…

2.3.19: Men who are like dogs, hogs, camels and asses… p. the so-called educated
persons move like dogs from door to door with applications for some service… Persons
who have no discrimination in the matter of foodstuff and who eat all sorts of rubbish are
compared to hogs… The thorns, mixed with fresh blood, create a taste for the foolish
camel. Similarly, the great business magnates… eat the thorny results of their actions
mixed with their own blood... In this age the human being is actually engaged in the work of
an ass.

2.3.20: …considered to possess earholes like the holes of snakes and a tongue like the
tongue of a frog. p The human tongue is especially given for chanting the Vedic hymns and
not for croaking like frogs.. Similarly, the tongue… will be considered a prostitute when
engaged in chanting some mundane nonsense.

2.3.21: The upper portion of the body, though crowned with a silk turban, is only a heavy
burden if not bowed down before the Personality of Godhead… And the hands... are like
those of a dead man if not engaged in the service of the Personality of Godhead Hari.

2.3.22: The eyes which do not look at the symbolic representations of the Personality of
Godhead Viñëu… are like those printed on the plumes of the peacock, and the legs which
do not move to the holy places… are considered to be like tree trunks.

70
 2.3 ADHYÄYA-KATHÄ-SÄRA
Verses 1-12
Çukadeva Gosvämé describes benefits of worshipping various demigods to fulfil various
material desires, but he recommends that a person of intelligence, whether full of material
desire, without material desire, or desiring liberation, should worship the Personality of
Godhead. Only by the association of the pure devotee of the Lord can one achieve the highest
perfectional benediction, which is unflinching attraction for the Supreme Personality of
Godhead.

Verses 13-16
Çaunaka Åñi implores Süta Gosvämé to continue narrating the dialogue about the Supreme
Lord between Çukadeva Gosvämé and Mahäräja Parékñit. Mahäräja Parékñit was a great
devotee of the Lord from his very birth, and so was Çukadeva Gosvämé. When such devotees
are assembled together, there can be no topics save discussions of the glories of the Lord, or
bhakti-yoga.

Verses 17-25
Both by rising and by setting, the sun decreases the duration of life of everyone, except one
who utilizes the time by discussing topics of the all-good Personality of Godhead. Çaunaka Åñi
gives many analogies to support his appeal that engagement in the service of the Supreme
Personality of Godhead is the only beneficial activity for a human being, and that all other
occupation places one as either animalistic or lifeless.

Discussion Topics

(Und) Nitya-siddhas & sädhana-siddhas (15)

(PeA) The importance of sädhu-saìga by means of hari-kathä (14)

(PrA) Kåñëa is superior to the devas (1-11)

‘Sun fails to rob the pure devotee of his duration of life’… (17)

(SC) Hogs, dogs, camels & asses (19-23)

Çaunaka åñi’s analysis of neglect of devotional practices (17-25)

(M&M) People of the world should be taught to hear transcendental topics... devotee of the Lord
must speak loudly so that they can hear” (20)

71
 2.4 THE PROCESS OF CREATION

Pürva-svädhyäya

1. Explain why the word satém applies well to Mahäräja Parékñit. (1)
2. Explain how Mahäräja Parékñit was able to give up all family attachments and the
regulated activities of religion, economic development and sense gratification. (2-4)
3. Why does Mahäräja Parékñit ask about the process of creation? (6-10)
4. Analyze the prayers of Çukadeva Gosvämé. (12-24)

Analogies:

2.4.5: When a hungry man is given food to eat, he feels satiation of hunger and the
pleasure of dining simultaneously. Thus he does not have to ask whether he has actually
been fed or not. The crucial test of hearing Çrémad-Bhägavatam is that one should get
positive enlightenment by such an act.

2.4.6: The common man also knows that the creation is made by some creator and is not
created automatically. We have no experience in the practical world that a thing is created
automatically. Foolish people say that the creative energy is independent and acts
automatically, as electrical energy works. But the intelligent man knows that even the
electrical energy is generated by an expert engineer in the localized powerhouse.

2.4.10: The expansions of different forms of the Lord, as from Kåñëa to Baladeva to
Saìkarñaëa,… and innumerable other forms, which are compared to the constant flowing
of the uncountable waves of a river, are all one and the same. They are like lamps of equal
power which kindle from one lamp to another.

72
 2.4 ADHYÄYA-KATHÄ-SÄRA
Verses 1-4
Süta Gosvämé describes how Mahäräja Parékñit, who had a natural attraction for Lord Kåñëa,
fixed his mind upon Him with rapt attention, giving up all family attachments and the regulated
activities of religion, economic development and sense gratification, after hearing from
Çukadeva Gosvämé.

Verses 5-10
Mahäräja Parékñit praises Çukadeva Gosvämé because he is without material contamination
and is narrating the topics of the Lord. He then inquires about the Personality of Godhead
creative activities by His different energies and expansions. He concludes by praising the
transcendental activities of the Lord, and Çukadeva Gosvämé who, being a great devotee of the
Lord, is therefore as good as the Personality of Godhead.

Verses 11-25
Çukadeva Gosvämé glorifies Lord Kåñëa and prays for the ability to answer Mahäräja Parékñit’s
inquiry. Then he begins to describe a conversation between Närada Muni and Lord Brahmä.

Discussion Topics

(PeA) Vaiñëavas must be keenly interested in His pastimes in connection with såñöi-tattva” (10)

(M&M) Leadership of world affairs is entrusted to the devotees of the Lord (17-18)
A Vaiñëava, therefore, can accept disciple from any part of the world (17-18)

73
 2.5 THE CAUSE OF ALL CAUSES

Pürva-svädhyäya

1. What makes Närada wonder about the existence of someone more powerful than Lord
Brahmä? (5-7)
2. Explain the analogy of “the frog in the well” logic. (10)
3. What is the meaning of sva-rociñä, and what is its role in the creation as described in this
verse? (11)
4. Compare the description of the deluding energy given in verse 13 with that in 1.7.4-5. (13)
5. At what point is käla (eternal time) manifested. What is its role? (22)
6. What is tan-mäträ? (25)
7. Describe the transformations from the modes of ignorance, goodness and passion. (25-31)
8. Name the fourteen planetary systems. (39-41, 2.1.26-28)

Analogies:

2.5.5: The best example of self-sufficiency is the sun. The sun does not require to be
illuminated by any other body… Närada compared the position of Brahmä to the self-
sufficiency of the spider, who creates its own field of activities without any other's help by
employment of its own energetic creation of saliva.

2.5.10: “The frog in the well” logic illustrates that a frog residing in the atmosphere and
boundary of a well cannot imagine the length and breadth of the gigantic ocean… Similarly,
the material scientists also want to challenge the inconceivable potency of the Lord by
measuring Him with their froglike brains and their scientific achievements…

2.5.11: Just as the small seed of a banyan fruit has the potency to create a big banyan
tree, the Lord disseminates all varieties of seeds by His potential brahmajyoti (sva-rociñä),
and the seeds are made to develop by the watering process of persons like Brahmä… just
as a gardener helps plants and orchards to grow by the watering process.

2.5.18: In other words, the material modes of nature, being products of the energy of the
Lord, are certainly connected with the Lord, but the connection is just like that between the
master and the servants.

2.5.21: As the rainy season appears and disappears regularly, the creation takes place and
is again annihilated under the control of the Lord.

74
 2.5 ADHYÄYA-KATHÄ-SÄRA

Verses 1-13
Närada Muni questions Lord Brahmä about the phenomenal world, its creation, and Brahmä's
own position. When Närada realizes that Brahmä attained his creative energy through the
performance of austerities, he asks Brahmä if someone exists who is more powerful than
Brahmä and from whom Brahmä received his powers. Brahmä thus explains how the living
entity becomes bewildered about the identity of the Supreme Creator.

Verses 14-31
Lord Brahmä explains that Lord Näräyaëa is the Supreme Lord. Lord Brahmä explains how
the material world manifests in perpetual reactions from Maha-Viñëu.

Verses 32-45
Lord Brahmä explains how the Lord manifests again as Garbhodakasayi Viñëu to animate the
creation and to assume the universal form, on which the fourteen planetary systems are
situated.

Discussion Topics

(Und) Creation of: 25. Elements (26-29)/ Sense objects (30-31)/ Mind & Senses (24-32)
Creation of Universes… (33-42)
Description of Planetary Systems as Viräö-rüpa… (38-42)

(PeA) “Lord will empower the doer in proportion to his surrender” (17)

(PrA) ‘Frog in the well’ analogy (10)

75
 INGREDIENTS OF CREATION (3.5. 22-32)

False Ego + Ignorance

Ether
Sound

Air
Sound
Mind
Demigods / directional movement
False Ego + Goodness Touch

Fire
Sound
Ear
Touch
Touch
Form
Eye Jnana-indriya
Tongue Water
Nose
Mahat Tattva Sound
Legs False Ego + Passion Touch
Hands Form
Anus Karm-indriya Taste
genital
Earth
Voice
Sound
Touch
Form
Taste
Odor

76
 Unit 6: Open Book Assessment Questions
CANTO 2 CHAPTER 1 TO CHAPTER 5

Answer two of the following essay questions in 600-800 words.

Personal Application
1. Identify your challenges in avoiding the offenses in hearing and chanting. How has your
study of this unit helped you to overcome these challenges? (1.11)

Çästra-cakñusä
2. Discuss Çrémad-Bhägavatam description of society in terms of hogs, dogs, camels &
asses (3.19-23). How has studying this description changed your perception of modern
society?

Mood & Mission

3. Comment on how Prabhupäda’s statements in 1.2, regarding ‘many subjects for
hearing,’ reflect his mood & mission.

77
 UNIT 6 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Explain the connection between Cantos 1 & 2.
Present overviews of Canto 2 Chapters1-5, with connecting links between chapters.

Personal Application
Discuss how they can improve their hearing with reference to 1.5-10.
Identify the qualities of a speaker and listener of Çrémad-Bhägavatam 1.1; 10; & 3.16.
Identify their challenges in avoiding the offenses in hearing and chanting 1.11.
Discuss the relevance of service and surrender in their lives, with reference to 5.17.

Preaching Application
Describe the nature of the viräö-rüpa with reference to Unit 6 of Çrémad-Bhägavatam.
Explain the process of Paramätmä darçana 2.8-12.
Explain how Kåñëa is superior to the devas 3.1-11.

Çästra-cakñusä
Discuss relevance of ‘the world of names’, 2.3, in their view of reality.
Discuss Çrémad-Bhägavatam’s description of the society in terms of hogs, dogs, camels &
asses 3.19-23.

Taste & Appreciation

Discuss how to develop their taste for hari-kathä 1.3-4.
Reflect on the importance of relishing with reference to 2.36-37.

Mood & Mission

Comment on how Prabhupäda’s statements in 1.2, regarding ‘many subjects for hearing,’
reflect his mood & mission.

78
 UNIT 7 CATUR SLOKI BHAGAVATAM
(CANTO 2 CHAPTERS 6-10)
SCHEDULED READING ASSIGNMENTS

Lesson 1
Chapter 6
Specific texts: Overview of Chapter 6

Lesson 2
Chapter 7
Specific texts: Overview of Chapter 7
7.6, 7.38, 7.51-53

Lesson 3
Chapter 8-9.3
Additional Questions:
1. Briefly summarize Mahäräja Parékñit’s questions. (8.7-23)
2. Explain the history of conditional existence and related philosophical concepts
using analogies, examples & Sanskrit phrases from 9.1-3.

Lesson 4
Chapter 9.4-46
Additional Questions:
1. Select statements from 9.5-9 & 9.23-24 which are particularly relevant to you, and your
current situation, challenges, etc. Write down one thing you could do based on this to improve
your spiritual life.
2. Select statements from verses & purports 9.10-17 (Description of Vaikuëöha) which can
be applied in a preaching context
3. Identify statements from 9.36-44, verses & purports, which reflect Prabhupäda’s mood &
mission.

Lesson 5
Chapter 10
Additional Question:
Select statements from verses & purports 9.10-17 (Description of Vaikuëöha) which can be
applied in a preaching context.

79
 2.6 PURUÑA-SÜKTA CONFIRMED

Pürva-svädhyäya

1. What is the significance of the viräö-puruña’s arms? (6)

2. Where are the centres for inauspicious and irreligious activities on the viräö-puruña? (9-10)
3. Give a brief comparison of the one fourth and three-fourths energies of the Lord. (19-20)
4. To perform a sacrifice successfully, at least four expert priests are needed. What are their
roles? (25)
5. What is the import of hådautkaëöhyavatä? (34-35)
6. List some of the qualities of the Personality of Godhead and His puruñaù incarnation. (39-45)
7. Why is Lord Brahmä going to relate stories of the Lord’s lélä-avatäras to Närada? (46)

Analogies:

2.6.6: The obedient son of the father never goes against the will of the father and therefore
passes life very peacefully in concurrence with the head of the family, the father. Similarly,
the Lord being the father, all living beings should fully and satisfactorily discharge the duty
and will of the father, as faithful sons.

2.6.17: The sun illuminates both internally and externally by expanding its radiation;
similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains
everything in the creation both internally and externally.

2.6.22: The ekapäd-vibhüti manifestation of the material energy of the Lord is just like one
of the many mistresses of the Lord, by whom the Lord is not so much attracted.

2.6.37: As the mother is the only authority to identify the father of a child, so the mother
Vedas, presented by the recognized authority such as Brahmä, Närada or Çiva, is the only
authority to inform us about the Absolute Truth.

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 2.6 ADHYÄYA-KATHÄ-SÄRA

Verses 1-17
Lord Brahmä explains how the Lord’s universal form contains all manifested opulences, which
are the perverted reflection of their original spiritual identity in the spiritual world. The Lord’s
universal form is the source of all facilities for the living entities – both the regulated and the
irreligious. The universal form is expanded from His partial representation, the Supersoul.

Verses 18-22
All these material opulences and facilities, in which living entities exist, amount to one fourth of
the Lord’s energies. Lord Brahmä explains the transcendental nature of the Lord and His
abode (the three fourths spiritual energy) and explains that He is ever aloof although He
controls everything spiritual and material. The spiritual world is beyond the higher planetary
systems and outer coverings, and is for those who will never be reborn, while the material
worlds are for those who are attached.

Verses 23-32
Lord Brahmä explains how he created the ingredients and paraphernalia for offering sacrifice
out of the parts of the body of the Supreme Lord and performed sacrifice to satisfy the Lord,
thus establishing the proper method of worship accepted by the Lord for all to follow. The
Supreme Person is the controller and maintainer, by His will Lord Brahmä is empowered to
create and Lord Çiva to destroy.

Verses 33-46
Lord Brahmä explains that because the Lord’s potency is inconceivable, even a powerful
personality such as he cannot estimate the Lord’s glories. He therefore concludes that one
should surrender to the Lord and hear the glories of His incarnations. He then describes some
of the transcendental qualities of the Lord and His incarnation Lord Viñëu.

Discussion Topics

(PeA) Instructions on celibacy (6, 20)

(PrA) 75% tripäd-vibhüti / 25% päda-vibhüti (18-22)

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 2.7 SCHEDULED INCARNATIONS WITH SPECIFIC FUNCTIONS

Pürva-svädhyäya

1. How does a devotee become more than the Lord? (4)

2. What are the special qualities of the planet awarded to Prince Dhruva Mahäräja? (8)
3. List the main philosophical points of Gajendra’s prayer to the Lord. Include Sanskrit
phrases. (15,16)
4. In what way is the body is the symbol of diseases? (21)
5. List a few of the extraordinary feats of the Lord that help to establish Him as the
Supreme Lord. (26-35)

Analogy:

2.7.48: In such a transcendental state there is no need of artificial control of the mind,
mental speculation or meditation, as performed by the jïänés and yogés. One gives up such
processes, as the heavenly King, Indra, forgoes the trouble to dig a well.

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 2.7 ADHYÄYA-KATHÄ-SÄRA

Verses 1-38
Lord Brahmä explains the scheduled incarnations and their specific functions to Närada Muni.
The incarnation of the Lord appears under certain extraordinary circumstances and performs a
task which is not even imaginable by the tiny brain of mankind. Lord Kåñëa, in His personal
appearance in this material world, exhibits many extraordinary feats and thereby establishes
without doubt His Supreme Godhood for those who are in knowledge.

Verses 39-50
Brahmä explains to Närada Muni that only by surrendering to the Supreme Lord can one
understand His unlimited potencies. Surrendered souls, even from groups leading sinful lives,
can know about the science of Godhead and become liberated from the clutches of the illusory
energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in
devotional service. The Personality of Godhead is the ultimate benefactor.

Verses 51-53
Brahmä requests Närada Muni to describe for the enlightenment of human society the activities
of the Lord in relation to His different energies. Brahmäjé received this science of Godhead from
the Lord directly, and he handed over the same to Närada. Närada is requested or ordered by
his spiritual master to present this science with determination and in good plan for the fallen
people in this age of Kali.

Discussion Topics

(PeA) Lord will send a bona fide person who can guide…
More kind and easier to approach… (46)

(PrA) Kåñëa’s extraordinary qualities (7.26-35)

(M&M) Preserving and distributing the message of Çrémad-Bhägavatam (51-53)

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 2.8 QUESTIONS BY KING PARÉKÑIT

Pürva-svädhyäya

1. Why is the Lord described as aguëa, or without any quality? (1)

2. Summarize Mahäräja Parékñit’s questions. (7-23)
3. Give reasons why Mahäräja Parékñit wanted to hear about the yugävatäras? (17)
4. List some examples of pürta, prescribed pious works. (21)
5. Why can the knowledge of the philosophical speculators never be perfect? (25-26)

Analogies:

2.8.3: Lord Kåñëa is like the sun, and material contamination is like darkness. As the
presence of the sun dissipates darkness, constant engagement in the association of the
Lord Çré Kåñëa frees one from the contamination of the material qualities.

2.8.5: The sound incarnation of Lord Kåñëa, the Supreme Soul [i.e. Çrémad-Bhägavatam],
enters into the heart of a self-realized devotee, sits on the lotus flower of his loving
relationship, and thus cleanses the dust of material association, such as lust, anger and
hankering. Thus it acts like autumnal rains upon pools of muddy water.

2.8.6: A pure devotee of the Lord whose heart has once been cleansed by the process of
devotional service never relinquishes the lotus feet of Lord Kåñëa, for they fully satisfy him,
as a traveler is satisfied at home after a troubled journey.

2.8.21: Living the conditional life is just like plying a boat in the middle of the ocean. One is
completely at the mercy of the ocean, and at every moment there is every chance of being
drowned in the ocean by slight agitation. If the atmosphere is all right, the boat can ply very
easily, undoubtedly, but if there is some storm, fog, wind or cloud, there is every possibility
of being drowned in the ocean.

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 2.8 ADHYÄYA-KATHÄ-SÄRA

Verses 1-6
Mahäräja Parékñit asked Çukadeva Gosvämé: How did Närada Muni explain the transcendental
qualities of the Lord as requested by Brahmä at the end of Chapter 6. Mahäräja Parékñit
glorifies the hearing of Çrémad-Bhägavatam, by which a serious person will have the
Personality of Godhead Çré Kåñëa manifested in their hearts within a short time, and thus
become relieved of material contamination.

Verses 7-24
Mahäräja Parékñit wants to hear all about the science of God and His creation. He asks about
the differences between the nature of the Supreme Person and the conditioned state of the
living entities, the planetary systems, time and duration of life, and reactions of the three modes
and transmigration of the soul. He then asks about the great souls, the yugävatäras of the Lord,
religious principles, devotional service, and the conditioned and unconditioned living entities.

Verses 25-29
Mahäräja Parékñit concludes his inquiry by a glorification of Çukadeva Gosvämé’s quality (as
good as Brahmäjé, who is ätma-bhüù, born of and educated by the Almighty Personality of
Godhead) and the message of the infallible Lord (acyuta-kathä) that he is speaking. Süta
Gosvämé describes Çukadeva Gosvämé’s pleasure at hearing the questions of Mahäräja
Parékñit, which Çukadeva then prepares to answer.

Discussion Topics

(Und) Questions of Mahäräja Parékñit (7-23)

(M&M) A single pure devotee of the Lord can deliver all the fallen souls of the world (5)
Every devotee should be very enthusiastic, not only in performing his daily rituals of devotional
service, but in trying to preach the cult (21)

(PeA) Inquiry is essential for immunity to all of offenses on the path of devotional service (7)

(ThA) Persons addicted to the habits of passion and ignorance have no chance of entering the
higher planetary systems simply by an electronic mechanism (14)

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 2.9 ANSWERS BY CITING THE LORD’S VERSION

Pürva-svädhyäya

1. List Lord Brahmä’s four requests. (26-29)

2. Summarize the Catur-çloké of the Çrémad-Bhägavatam. (33-36)

Analogies:

2.9.1: The child cries to have the moon from the mother, and the mother gives the child a
mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the
crying child of the Lord is given over to the reflection, the material world.

2.9.2: The living entity's desiring is like dreaming of a golden mountain. A person knows
what a mountain is, and he knows also what gold is. Out of his desire only, he dreams of a
golden mountain, and when the dream is over he sees something else in his presence. He
finds in his awakened state that there is neither gold nor a mountain, and what to speak of
a golden mountain.

2.9.28: But all such agents and creative energies are emanations from the Lord, and as
such there is nothing except the Lord, or the one supreme source of different diversities.
The exact example is the spider and spider's web. The web is created by the spider, and it
is maintained by the spider, and as soon as the spider likes, the whole thing is wound up
within the spider.

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 2.9 ADHYÄYA-KATHÄ-SÄRA

Verses 1-8
Çré Çukadeva Gosvämé explains that due to ignorance the conditioned soul is encaged in the
temporary varieties of material forms. But the Supreme Lord is always possessed of an eternal
form of knowledge and bliss. Çukadeva Gosvämé cites Lord Brahmä’s example to show that
one can understand this difference by the process of bhakti-yoga. Lord Brahmä heard the
words “tapa tapa”, immediately recognized them as the instruction of the Lord and sat down on
his lotus seat to engage in tapasya for 1000 celestial years.

Verses 9-30
The Lord being thus very much satisfied with the penance of Lord Brahmä, manifest His
personal abode, Vaikuëöha. The Lord then confirms that it was He Himself who had previously
ordered Brahmä to undergo penance and that penance is His heart and soul. Lord Brahmä
asks 4 questions (26-29) so that he may act instrumentally to generate living entities, without
being conditioned by such activities nor victimized by pride.

Verses 31-37
The Lord first tells Brahmä that knowledge about Him is confidential and must be realized by
devotional service. (31-32) The Lord then explains four essential points about Himself in four
verses (Catuù-çloké Bhägavatam). By understanding this, one can remain free from pride.
(33) The Supreme Lord alone exists before, during, and after the creation.
(34) Whatever appears to exist without relation to Him is His illusory energy.
(35) The Lord exists within and outside of everything.
(36) One must always search for Him, the Personality of Godhead.

Verses 38-46
Çukadeva Gosvämé relates that after the Lord disappeared, Brahmä proceeded with the
creation. Later Brahmä narrated Çrémad-Bhägavatam to Närada Muni. Närada later instructed
the same to Çréla Vyäsadeva in the disciplic succession.

Discussion Topics
(PeA) Penance is the beauty and wealth of the brähmaëas (6)
Following the order of... spiritual master is only duty of disciple… secret of success (8-9)
He wants to see how painstaking the devotee is in devotional service (24)
Love and penance combined can please the Lord (23-24)
(PrA) The history of conditional existence (1-3)
Catur-çloké Bhägavatam (33-36)
Description of Vaikuëöha (9.10-17)
(M&M) Devotional service to the Lord is open for all (36)
One who is now the disciple is the next spiritual master (43)
We are just trying to follow in the footsteps of all these authorities (44)

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 2.10 BHÄGAVATAM IS THE ANSWER TO ALL QUESTIONS

Pürva-svädhyäya

1. List the ten divisions of the Çrémad-Bhägavatam. (1)

2. What is the definition given for liberation (mukti) by Çukadeva Gosvämé? (6)
3. Explain what is meant by the terms mahä-samañöi, samañöi, and vyañöi. (13)
4. Explain ajä-gala-stana-nyäya. (45)
5. Briefly describe what is meant by mahä-kalpa, vikalpa and kalpa. (46)

Analogies:

2.10.43: This creation is very appropriately compared to clouds. Clouds are created or
situated in the sky, and when they are displaced they remain in the same sky without
manifestation.

2.10.51: The best lawyer gives evidence from the past judgment of the court without taking
much trouble to establish his case. This is called the paramparä system, and learned
authorities follow it without manufacturing rubbish interpretations.

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 2.10 ADHYÄYA-KATHÄ-SÄRA

Verses 1-7
Çréla Çukadeva Gosvämé describes the ten divisions of Çrémad-Bhägavatam, which are the
limitation of all questions. In order to fully explain the äçrayaù — the summum bonum — the
first nine divisions are described sometimes by Vedic inference (çrutena), sometimes by direct
explanation (arthena), and sometimes by summary explanations given by the great sages
(aïjasä).

Verses 8-32
Çukadeva Gosvämé presents analysis of the differences between the Supreme Lord (the
äçraya) and other living entities and thus the prime necessity for devotional serice to the Lord.
He then describes the supreme independence of the puruña-avatäras, and by implication the
complete dependence of the conditioned living entities, by describing the gradual manifestation
of the viräö-puruña.

Verses 33-51
Çukadeva Gosvämé explains that the Supreme Lord is beyond both the material manifestations
and Brahman. Çaunaka Åñi inquires about Mahätma Vidura and his discussions with Maitreya
Muni, which Süta Gosvämé had mentioned earlier (1.13.1- 2).

Discussion Topics

(Und) Chronological Order of Speakers of Çrémad-Bhägavatam (1)

Ten divisions of Çrémad-Bhägavatam / Mahä-Puräëa (1-7)
Mahä-kalpa, vikalpa and kalpa (45-46)

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 EXPLANATION OF CATUÙ-ÇLOKÉ BHÄGAVATAM
IN RELATION TO SAMBANDHA, ABIDHEYA, PRAYOJANA ADI 1.51-56 & MAD 25.105-131

These were Brahmä's questions: (from 9.31 purport)

Sambandha
(1) What are the forms of the Lord both in matter and in transcendence? 9.26
(2) How are the different energies of the Lord working? 9.27

Prayojana
(3) How does the Lord play with His different energies? 9.28

(4) How may Brahmä be instructed to discharge the duty entrusted to Him? 9.29

Abidheya
The prelude to the answers is this verse under discussion… 9.31

jïänaà parama-guhyaà me
Knowledge about Me as described in the scriptures is very confidential
Sambandha
yad vijïäna samanvitam sarahasyaà
it has to be realized in conjunction with devotional service.
Prayojana
tad-aìgaà ca gåhäëa gaditaà mayä
The necessary paraphernalia for that process is being explained by Me.
Abidheya

Catuù-çloké Bhägavatam Summary Adi 1.56

Sambandha 9.33-34:
Çrémad-Bhägavatam has eighteen thousand verses, which are summarized in the four verses beginning with aham
eväsam evägre (33) and concluding with yat syät sarvatra sarvadä (36). In the first of these verses (33) the
transcendental nature of Lord Kåñëa, the Supreme Personality of Godhead, is explained. The second verse (34)
further explains that the Lord is detached from the workings of the material energy, mäyä. The living entities,
although parts and parcels of Lord Kåñëa, are prone to be controlled by the external energy; therefore, although
they are spiritual, in the material world they are encased in bodies of material energy. The eternal relationship of
the living entities with the Supreme Lord is explained in that verse.
Prayojana 9.35:
The next verse (35) instructs that the Supreme Personality of Godhead, by His inconceivable energies, is
simultaneously one with and different from the living entities and the material energy. This knowledge is called
acintya-bhedäbheda-tattva. When an individual living entity surrenders to the Supreme Lord, Kåñëa, he can then
develop natural transcendental love for Him. This surrendering process should be the primary concern of a
human being.
Abidheya 9.36:In the next verse (36) it is said that a conditioned soul must ultimately approach a bona fide
spiritual master and try to understand perfectly the material and spiritual worlds and his own existential position.

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 CHRONOLOGICAL ORDER OF SPEAKERS OF ÇRÉMAD-BHÄGAVATAM (9.45 & 10.1)

1. Lord Kåñëa to Brahmä

(catuù-çloké: 2.9.33-36)

2. Brahmä to Närada Muni

(2.5-7)

3. Närada Muni to Çréla Vyäsadeva

(1.4-7)

4. Çréla Vyäsadeva to Çukadeva Gosvämé

Jéva Gosvämé in Tattva-sandarbha, states that Vyäsadeva spoke the entire Bhägavatam in
18,000 verses to Çukadeva Gosvämé

5. Çukadeva Gosvämé to Mahäräja Parékñit (and Süta Gosvämé)

Çréla Vyäsadeva explained Çrémad-Bhägavatam unto Çukadeva Gosvämé from the
very beginning of the janmädy asya [SB 1.1.1] verse, and so Çukadeva Gosvämé also
explained it to the king. (SB 2.1.10 Purport)

6. Süta Gosvämé to the sages at Naimiñäraëya (headed by Çaunaka åñi)

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 Unit 7: Open Book Assessment Questions
CANTO 2 CHAPTER 6 TO CHAPTER 10

Answer two of the following essay questions in 600-800 words.

Understanding
1. Explain the history of conditional existence and related philosophical concepts using
analogies, examples & Sanskrit phrases from 9.1-3.

Personal Application
2. Select statements from 9.5-9 & 9.23-24, the tapasya of Lord Brahmä, which are particularly
relevant to your current situation, challenges, etc. Discuss how application of these statements
can help to improve your spiritual life.

Preaching Application
3. Select points of relevance for preaching application from the Catuù-çloké Bhägavatam. Give
appropriate reference to 9.32-36 (sanskrit and english).

Çästra-cakñusä
4. Discuss the importance of preserving and distributing the message of Çrémad-Bhägavatam
with reference to 7.51-53. How is this mission relevant to you?

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 UNIT 7 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Present an overview of Chapters 6-10.
Summarize Mahäräja Parékñit’s questions 8.7-23.
Present an overview of:
 Brahmä's questions & the prelude to Catur-çloké Bhägavatam 9.25-32.
 Catur-çloké Bhägavatam in terms of Sambandha, Abidheya & Prayojana Delineate
the Chronological Order of Speakers of Çrémad-Bhägavatam 10.1.
Explain the daça-lakñaëam 10.1-7.
Explain the connection between catuù-çloké & daça-lakñaëam 9.44.
Explain the meaning of the following concepts:
 Samañöi & Vyañöi 13-14/18,
 ajä-gala-stana-nyäya 45,
 mahä-kalpa, vikalpa and kalpa 45-46.

Preaching/ Theological Application

Make a presentation, using analogies, examples & Sanskrit phrases from 9.1-3, explaining
the history of conditional existence and related philosophical concepts.
Identify points from Catur-çloké Bhägavatam relevant for preaching.
Select statements from verses & purports 9.10-17 (Description of Vaikuëöha) & 10.33-44
which can be applied in a preaching context.
Discuss Kåñëa’s extraordinary qualities 7.26-35.

Personal Application
Select statements from 9.5-9 & 9.23-24, the tapasya of Lord Brahmä, which are particularly
relevant to our current situation, challenges, etc. Discuss how application of this can help to
improve our spiritual life.

Mood & Mission

Discuss the importance of preserving and distributing the message of Çrémad-Bhägavatam
with reference to 7.51-53.
Discuss how statements in relation to catur-çloké Bhägavatam, 9.36-44:
 Reflect Prabhupäda’s mood & mission,
 Are relevant to ISKCON in general.
Discuss how the statement…. “We are just trying to follow in the footsteps” 9.44 reflects
Prabhupäda’s mood & Mission & how to perpetuate this in ISKCON…

93
94
 UNIT 8: VIDURA, MAITREYA, UDDHAVA & KRSNA

(CANTO 3 CHAPTERS 1 –6)

SCHEDULED READING ASSIGNMENTS

Lesson 1
Chapters 1 & 2

Lesson 2
Chapter 3

Lesson 3
Chapter 4

Lesson 4
Chapter 5

Lesson 3
Chapter 6

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 3.1 QUESTIONS BY VIDURA

Pürva-svädhyäya

1. Describe the incident which caused the War of Kurukñetra. (8)

2. What reasons does Vidura give for:
3. Returning the legitimate share of the kingdom to the Päëòavas?
4. Expelling Duryodhana? (12-13)
5. Why does Vidura call Duryodhana “offense personified”? (13)
6. Explain how mäyä acted here both internally and externally. (16)
7. Why didn’t Vidura approach Kåñëa directly? (17)
8. Identify some of the facilities offered by holy places of pilgrimage. (17, 45)
9. Explain the significance of the Lord's cakra. (23)
10. List the three features of His internal potency. (31)
11. List members of the Yadu Dynasty mentioned by Uddhava in verses 26 to 35.
12. List reasons why Lord Kåñëa did not chastise the Kurus immediately after they insulted
Draupadé in the assembly at Hastinäpura. (43)

Analogies
3.1.9: The message of Godhead is always like nectar to the devotees, but it is just the
opposite to the nondevotees. Sugar candy is always sweet to a healthy man, but it tastes
very bitter to persons suffering from jaundice.

3.1.14: It is said that giving good counsel to a foolish person causes the fool to become
angry, just as feeding milk to a snake only increases its venomous poison.

3.1.18: If one puts letters in postboxes authorized by the general post office, the function of
carrying letters is performed without a doubt. Similarly, the arcä-mürti can also deliver the
same unlimited potency of the Lord as when He is personally present.

3.1.21: At the place of pilgrimage at Prabhäsa, it came to his knowledge that all his
relatives had died due to violent passion, just as an entire forest burns due to fire produced
by the friction of bamboos. See SB 3.4.2; SB 3.24.27

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 3.1 ADHYÄYA-KATHÄ-SÄRA

Introduction to the 3rd Canto

After hearing all about the creation, as discussed between Çukadeva Gosvämé and Mahäräja
Parékñit in the Second Canto, Çaunaka Åñi inquires about Mahätma Vidura and his discussions
with Maitreya Muni, which Süta Gosvämé had mentioned earlier (1.13.1- 2).

Verses 1-16:
Çukadeva Gosvämé describes the events leading up to Vidura’s departure from the palace in
Hastinäpura. When Mahäräja Yudhiñöhira requested the return of his rightful share of the
kingdom, having returned from exile in the forest, he was refused. Dhåtaräñöra requested Vidura
for his opinion and Vidura recommended that Yudhiñöhira’s legitimate share of the kingdom be
returned to him and that Duryodhana be expelled. Hearing Vidura’s advice, Duryodhana angrily
responded by insulting Vidura and ordering him to be thrown out of the palace. Hearing
Duryodhana’s insulting words, Vidura placed his bow on the door and left his brother's palace.

Verses 17- 24:

Çukadeva Gosvämé describes Vidura’s travels on pilgrimage. At Prabhäsa-kñetra Vidura heard
the Kauravas and Yädavas extinction. Eventually he reached the bank of the Yamunä, where
he met Uddhava (who was traveling to Badarikäçrama on the order of the Lord).

Verses 25- 45:

Vidura inquires from Uddhava about the welfare of the Yädava’s in Dvärakä & about the
welfare of the Päëòavas. Vidura describes the transcendental nature of the Lords appearance
and requests Uddhava to chant the glories of the Lord.

Discussion Topics

(PeA) Mäyä acted in Duryodhana’s insulting Vidura both internally and externally (16)

(PrA) Vidura’s advice to Dhåtaräñöra (12-13)

Lord Kåñëa and His remembrance are on the absolute plane (24, 32, 3.2.4)

(ThA) Piety & impiety as explained in this section (6, 9, 17)

(Rea) Vidura’s realizations on his journey (42)

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 3.2 REMEMBRANCE OF LORD KÅÑËA

Pürva-svädhyäya

1. List some of Uddhava’s transcendental qualities. (1-6)

2. Compare the Kåñëa consciousness of the residents of Dvärakä with that of the residents
of Våndävana. (9)
3. Why did Kåñëa not appear in human society in His Vaikuëöha feature? Define the terms
prakaöa & aprakaöa. (12)
4. Explain how the pastimes the lord displays in the mortal world excel His mercy displayed
in the Vaikuëöhalokas. (12)
5. Explain why Kåñëa never goes beyond the boundary of Våndävana. (12-15)
6. Compare the results achieved by Çiçupäla , the soldiers killed on the battlefield of
Kurukñetra and Pütanä. (19-23)

Analogies

3.2.8: The urine of a cow is salty, and according to Äyur-vedic medicine the cow's urine is
very effective in treating patients suffering from liver trouble. Such patients may not have
any experience of the cow's milk because milk is never given to liver patients. But the liver
patient may know that the cow has milk also, although he has never tasted it. Similarly,
men who have experience only of this tiny planet where the saltwater ocean exists may
take information from the revealed scriptures that there is also an ocean of milk, although
we have never seen it.

3.2.8: From this ocean of milk the moon was born, but the fish in the milk ocean could not
recognize that the moon was not another fish and was different from them. The fish took
the moon to be one of them or maybe something illuminating, but nothing more. The
unfortunate persons who do not recognize Lord Kåñëa are like such fish.

3.2.15: As electricity is generated by friction of matter anywhere and everywhere, the Lord,
being all-pervading, appears because of the friction of devotees and nondevotees.

3.2.30: Children play with toy lions, elephants, boars and many similar dolls, which are
broken by the children in the course of their playing with them. Before the Almighty Lord,
any powerful living being is just like a toy lion in the hands of a playing child.

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 3.2 ADHYÄYA-KATHÄ-SÄRA
Verses 1-6
Çukadeva Gosvämé describes how upon being requested by Vidura to speak about Kåñëa,
Uddhava, a nitya-siddha devotee of the Lord, became absorbed in ecstasy.

Verses 7-34
Uddhava informs Vidura about Kåñëa’s disappearance and describes the super excellent
nature of Çré Kåñëa's pastimes in the material world. Uddhava then describes Kåñëa's
appearance as the son of Väsudeva and Devaké in the prison of Kaàsa, and then goes on to
describe Kåñëa's Våndävana pastimes.

Discussion Topics

(PrA) Apparent contradictions in Kåñëa (16-17, 26)

Comparison of mood in Dvärakä & Våndävana & view of atheists (7-11, 22, 27-29)
The Lord accepts the least qualification of the living entity (Putana) (23)

(Aut) Ocean of milk (8)

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 3.2 THE LORD'S PASTIMES OUT OF VÅNDÄVANA

Pürva-svädhyäya

1. What general principle does Prabhupäda draw from the incident in which Sändépani
Muni requested something which was impossible from Kåñëa? (2)
2. What does the Lord’s fulfilling the request of Satyabhämä indicate? (5)
3. What does the example of Narakäsura indicate about human nature? (6)
4. Explain why Lord referred to the Yadus as “more unbearable burden.” (14)
5. Why did the Lord establish Mahäräja Yudhiñöhira as the world emperor? (18)
6. What lesson can be drawn from the cursing of the princes? (28)

Analogy

3.3.21: Lord Kåñëa is just like the moon and the internal potential damsels are like the stars
around the moon.

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 3.3 ADHYÄYA-KATHÄ-SÄRA

Verses 1-5:
Çré Uddhava explained how Lord Kåñëa and Çré Baladeva went to Mathurä and killed Kaàsa.
Lord Kåñëa learned all the Vedas from His teacher, Sändépani Muni, and how He married His
queens beginning with Rukmiëé.

Verses 6-15:
The Lord defeated the demon Narakäsura and expanded Himself to marry the princesses who
he had held captive. He also killed other demons and left some demons to be killed by His
devotees. Uddhava mentions how the Lord arranged the Battle of Kurukñetra and the
annihilation of the Yadu dynasty.

Verses 16-28:
Kåñëa was the King of Dvärakä, acting as a subordinate king under the regime of Mahäräja
Yudhiñöhira, enjoyed pastimes displaying His internal energy. The Lord manifested His
detachment from ephemeral sex. This chapter concludes with Uddhava describing the events
leading up to the fratricidal war of the Yadu dynasty at Prabhäsa.

Discussion Topics

(PrA) Destruction of the Yadu dynasty by the will of the Lord (15, 24-28, 4.2-3)
The earth became overburdened due to dharma-gläni (14)
Attachments of the Lord are manifestations of internal potency (21-22)

(PeA) Devotees utilize their individuality in pursuit of the desires of Lord (15)

(AMI) Pure devotees… not enthusiastic to put aside their service to the Lord in
order to go to visit holy places of pilgrimage (26)

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 3.3 VIDURA APPROACHES MAITREYA

Pürva-svädhyäya

1. Analyze the good fortune of Maitreya’s meeting with the Lord. (9-11)
2. Explain the difference between the catuù-çloké Bhägavatam enunciated first to Brahmäjé
and that spoken to Uddhava. (19)
3. According to Lord Çré Caitanya Mahäprabhu, Çrépäda Çaìkaräcärya preached the
Mäyäväda philosophy for what particular purpose? (20)
4. Why did Çaìkaräcärya not dare write any commentary on Bhägavatam? (20)
5. What did Uddhava do to mitigate his unbearable separation from the Lord? (21)
6. Explain the offense of maryädä-vyatikrama. (24-26)
7. Why was Uddhava advised to go to Badarikäçrama? (4, 30-31)

Analogy:

3.4.8: The material energies represented by the banyan tree are all products of His external
potency and are therefore kept to His back. And because this particular universe is the
smallest of all, the banyan tree is therefore designated as small, or as a child.

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 3.4 ADHYÄYA-KATHÄ-SÄRA

Verses 1-12:
The Lord advised Uddhava to go to Badarikäçrama to avoid the distresses which were to follow
the disappearance of the Lord and the destruction of the Yadu dynasty. Uddhava however
followed the Lord to the bank of the River Sarasvaté where the Lord went to prepare to leave
this material world. Uddhava & Maitreya approach the Lord who informs Uddhava that he is
eligible to return to Vaikuëöha.

Verses 13-22:
Uddhava offers prayers to the Lord and requests from the Lord to be enlightened in the catuù-
çloké Bhägavatam. Uddhava was thus aggrieved by feelings of separation.

Verses 23-27:
After hearing from Uddhava all about the annihilation of his friends and relatives Vidura pacified
his bereavement by transcendental knowledge. Uddhava, before departing to Badarikäçrama,
advised Vidura to approach Maitreya Åñi to receive transcendental knowledge.

Verses 28-36:
Çukadeva Gosvämé explains to Mahäräja Parékñit the purpose of Uddhava’s journey. After
reaching the pilgrimage site of Badarikäçrama, Uddhava engaged himself there in trance to
satisfy the Lord. Vidura, understanding that he was remembered by Lord Kåñëa [while quitting
this world], was overwhelmed by the ecstasy of love and began to cry loudly.

Discussion Topics

(PeA) The order of the Lord and the Lord Himself are identical (21)
Offense of maryädä-vyatikrama (24-26)

(M&M) The servants of the Lord are actually the servants of society (25)
Authorization to preach the devotional service of the Lord (32)

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 3.5 VIDURA'S TALKS WITH MAITREYA

Pürva-svädhyäya

1. Why did Vidura not immediately ask Maitreya Muni about the Lord? (2)
2. Examine the platforms of vaidhé-bhakti & räga-bhakti. (4)
3. Comment on scarcity in the world. (5, 49)
4. Explain how there are different descriptions of creation etc. mentioned in the Çrémad-
Bhägavatam. (6)
5. Why is a civilized man expected to give all protection to the bulls and cows? (7)
6. Examine the difference between mundane literature & Kåñëa-kathä. (7-16)
7. What is the meaning of Adhokñaja? (18)
8. Describe the process by which living entities appear? (24-26)
9. What is the mahat-tattva? (27-29)
10. What is the role of the false ego? (28)
11. Which items are produced by the interaction of false ego and the mode of goodness,
passion & ignorance? (30-37)
12. What are the River Ganges and Bhagavad-gétä considered to be? (41)
13. Examine the results of hearing kåñëa-kathä. (42, 44)
14. Compare the results of jïäna and yoga with the results of bhakti. (45-47)

Analogies
3.5.5: Thinking material nature to be independent is like seeking milk from the nipplelike
bags on the neck of a goat.

3.5.10: As fire is never satisfied in its consumption of firewood, so a pure devotee of the
Lord never hears enough about Kåñëa.

3.5.24: Although the creation of the internal potency was manifested, the other potency
appeared to be sleeping, and the Lord wanted to awaken her to activity, just as a husband
wants to awaken his wife from the sleeping state for enjoyment.

3.5.47: The devotees derive more transcendental pleasure while engaged continuously in
the service of the Lord than when they have no such engagement. In the family
combination of a man and a woman there is much labor and responsibility for both of them,
yet when they are single they feel more trouble for want of their united activities.

3.5.51: As some of the old prisoners in government jails are entrusted with some
responsible work of prison management, so the demigods are improved conditioned souls
acting as representatives of the Lord in the material creation.

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 3.5 ADHYÄYA-KATHÄ-SÄRA

Verses 1-16
Vidura reached Hardwar and there began to inquire from the great sage Maitreya. Vidura’s
inquiry about: a) the puruña-avatära b) the viräö-rüpa c) the lélä-avatäras d) the different
living creatures created by Näräyaëa. Vidura extensively glorifies the Lord and the process of
devotional service to Him, especially hearing and chanting Kåñëa-kathä.

Verses 17-37:
Maitreya respectfully thanks Vidura for his wonderful question and glorifies his compassion,
transcendental vision, parentage, position as Yamaräja, and eternal servitude to the Lord.
Maitreya begins to describe the Lord’s expansion as the puruña-avatära who impregnates the
material energy thus producing the living entities by the force of eternal time. His material
energy manifests mahat-tattva which transforms in false ego. False ego in the mode of
goodness generates the mind and the demigods, false ego in passion generates the senses,
and false ego in ignorance generates the sense objects and the five gross elements, one after
the other, beginning with sound and sky, each by the glance of the Lord upon the previous.

Verses 38-51:
In order to become empowered to do their respective duties, the demigods offer prayers to the
Lord, glorifying His lotus feet as giving knowledge, detachment, and freedom from misery. They
say that hearing about the Lord’s topics easily elevates His devotees to the spiritual planets,
while those who try by their own power and knowledge, only attain the spiritual effulgence after
much difficulty. They glorify the Lord, briefly describing His creation, and ask Him for directions,
knowledge, and potency to perform their duties to Him.

Discussion Topics

(Und) The process by which living entities appear (24-26, 50-51)

Mahat-tattva, its products & the 3 modes (27-38)
Position of the demigods (51)

(PrA) Comparing mundane literature & Kåñëa-kathä (7,10-16)

By hearing… devotees perceive increased knowledge and detachment (42, 44)
Compare the results of jïäna and yoga with the results of bhakti (45-47)

(M+M) Pure devotees compassionately travel all over the world (3)
Bestow the blessings of devotion upon offenders without hesitation (45)

(ThA) Garbhädhäna-saàskära for generating good population (19)

(AUT, AMI) Higher classes of men are white, and the lower classes of men are black (9)

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 3.6 CREATION OF THE UNIVERSAL FORM

Pürva-svädhyäya

1. Summarize the main point of verses 2-10

2. After the 23 principal elements were set in action by the Lord, what came into existence?
(4-5)
3. What happened after the entrance of Garbhodakaçäyé Viñëu in the universe? (6)
4. Explain the examples of the frog in a well & Plough Department. (10)
5. What is the difference between the demigods and ordinary living entities? (12)
6. What is the most important source of knowledge and why? (17)
7. List some of the directors of material affairs in the Universal Form. (12-26)
8. Why is the mouth the most important of the bodily parts? (30)
9. The problems of modern human society are due to what? (31)
10. What is he meaning of viça? (32)
11. List the different subsections of the vaiçyas. (32)
12. What does the tridaëòa of the Vaiñëava sannyäsé represent? (36)

Analogy:

3.6.39: A small banyan fruit contains thousands of small seeds, and each seed holds the
potency of another tree, which again holds the potency of many millions of such fruits as
causes and effects. But the speculators can never appreciate the simple potential activities
of the banyan tree.

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 3.6 ADHYÄYA-KATHÄ-SÄRA

Verses 1-10:
Maitreya explains that when the Lord realized the elements were not combining, He entered
into the elements, arousing the living entities and bringing into existence His universal form
(Garbhodakaçäyé Viñëu). This universal form divided into the consciousness of the living
entities, the life of activity, and self-identification, which are subdivided into one (the heart, the
source of the energy of life), ten (the airs of life) and three (the body, mind, and senses).

Verses 11-26:
The Lord creates different demigods from the different parts of the body of His universal form to
assist in universal functions: Agni from His mouth is in charge of speech; Varuëa from His
palate facilitates taste; Açviné-kumäras from His two nostril direct the smelling of the living
entities; the sun, His eyes, sight; Anila (the wind god), His skin, touch; the deities of the
directions, His ears, hearing; deities of sensations, His skin, itching and happiness due to
touch; Prajäpati, His genitals, sex pleasure; Mitra, His evacuation channel, ability to pass stool
and urine; Indra, His hands, ability to transact business for his livelihood, Viñëu (not the
Personality of Godhead), His legs, movement; Brahmä, His intelligence, ability to understand;
moon god, His heart, mental activity; Rudra, His materialistic ego, ability to transact objective
actions; mahat-tattva, His consciousness, ability to conceive knowledge.

Verses 27-40:
The upper planets come from the head of the Lord, inhabited by the demigods, born of
goodness. From His legs come the earthly planets, inhabited by the humans, born of passion.
In the sky between the earthly planets and the heavenly planets associates of Rudra are
manifest, born of ignorance. Maitreya explains how the four varëas come from the universal
form of the Lord: brähmaëas, the teachers of society who are expert in Vedic wisdom, from His
mouth; the kñatriyas, the protectors of society, from His arms; vaiçyas, the productive class,
from His waist; and the çüdras, the working class, from His legs. He explains how all can attain
perfection by worship of the Lord. Maitreya concludes by reminding us the highest perfection
can be obtained simply hearing the Lord’s glories.

Discussion Topics

(PrA) Matter is a product of spirit and increases only by the touch of spirit (2-10)
Ph.D.’s and frog in the well (10, 35, 38-40)
(PeA) Vedic knowledge received by hearing, sound most important knowledge source (17)
The main qualification of a brähmaëa is to be inclined to the Vedic wisdom (30)
Highest perfectional state attained by hearing and reciting Bhägavatam (37-38)
(M&M) Anyone from any part of the world may become a real brähmaëa... (30)
The different varëas are essential for maintaining a peaceful human society (32-33)
(Und) Demigods in charge of material affairs (12-26)

107
 Unit 8: Open Book Assessment Questions
CANTO 3 CHAPTER 1 TO CHAPTER 6

Answer two of the following essay questions in 600-800 words.

Personal Application

1. Discuss, with reference to 3.4.24-26, the relevance for your own spiritual advancement
of the offense of maryädä-vyatikrama.

Understanding

2. Discuss the significance of the destruction of Yadu dynasty with reference to 3.3.14-15;
3.3.24-28; 3.4.2-3.

Mood & Mission

3. Discuss how Uddhava is being advised to go to Badarikäçrama:

a) Reflects Prabhupäda’s mood and mission.
b) Is relevant for our practice of spiritual life.
In your answer give reference to 3.4.4, 21, 30-32.

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 UNIT 8 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Explain the connection between 2nd & 3rd Cantos.

Preaching Application
Explain how the destruction of Yadu dynasty (3.14-15, 3.24-28, 4.2-3), was by the will of
the Lord, and discuss how this incident is relevant for preaching.
Present statements from Uddhava’s remembrances of Kåñëa in a preaching context.

Personal Application
Discuss how the offense of maryädä-vyatikrama (4.24-26) is relevant for ISKCON.

Mood & Mission

Discuss how Uddhava’s being advised to go to Badarikäçrama (4.4, 21, 30-32):
 Reflects Prabhupäda’s mood,
 Is relevant for our practice of spiritual life.

Çästra-Cakñusä
Discuss how mäyä acted internally and externally, in Duryodhana’s insulting Vidura (1.16).
Discuss how this example is relevant for us.

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110
 UNIT 9 CREATION

(CANTO 3 CHAPTERS 7-12)

SCHEDULED READING ASSIGNMENTS

Lesson 1 Chapter 7

Lesson 2 Chapters 8

Lesson 3 Chapters 9 & 10

Lesson 4 Chapters 11

Lesson 5 Chapter 12

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 3.7 ADHYÄYA-KATHÄ-SÄRA

Verses 1-10:
Maitreya explains that when the Lord realized the elements were not combining, He entered
into the elements, arousing the living entities and bringing into existence His universal form
(Garbhodakaçäyé Viñëu). This universal form divided into the consciousness of the living
entities, the life of activity, and self-identification, which are subdivided into one (the heart, the
source of the energy of life), ten (the airs of life) and three (the body, mind, and senses).

Verses 11-26:
The Lord creates different demigods from the different parts of the body of His universal form to
assist in universal functions: Agni from His mouth is in charge of speech; Varuëa from His
palate facilitates taste; Açviné-kumäras from His two nostril direct the smelling of the living
entities; the sun, His eyes, sight; Anila (the wind god), His skin, touch; the deities of the
directions, His ears, hearing; deities of sensations, His skin, itching and happiness due to
touch; Prajäpati, His genitals, sex pleasure; Mitra, His evacuation channel, ability to pass stool
and urine; Indra, His hands, ability to transact business for his livelihood, Viñëu (not the
Personality of Godhead), His legs, movement; Brahmä, His intelligence, ability to understand;
moon god, His heart, mental activity; Rudra, His materialistic ego, ability to transact objective
actions; mahat-tattva, His consciousness, ability to conceive knowledge.

Verses 27-40:
The upper planets come from the head of the Lord, inhabited by the demigods, born of
goodness. From His legs come the earthly planets, inhabited by the humans, born of passion.
In the sky between the earthly planets and the heavenly planets associates of Rudra are
manifest, born of ignorance. Maitreya explains how the four varëas come from the universal
form of the Lord: brähmaëas, the teachers of society who are expert in Vedic wisdom, from His
mouth; the kñatriyas, the protectors of society, from His arms; vaiçyas, the productive class,
from His waist; and the çüdras, the working class, from His legs. He explains how all can attain
perfection by worship of the Lord. Maitreya concludes by reminding us the highest perfection
can be obtained simply hearing the Lord’s glories.

Discussion Topics

(PrA) Matter is a product of spirit and increases only by the touch of spirit (2-10)
Ph.D.’s and frog in the well (10, 35, 38-40)
(PeA) Vedic knowledge received by hearing, sound most important knowledge source (17)
The main qualification of a brähmaëa is to be inclined to the Vedic wisdom (30)
Highest perfectional state attained by hearing and reciting Bhägavatam (37-38)
(M&M) Anyone from any part of the world may become a real brähmaëa... (30)
The different varëas are essential for maintaining a peaceful human society (32-33)
(Und) Demigods in charge of material affairs (12-26)

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 3. 7 FURTHER INQUIRES BY VIDURA

Pürva-svädhyäya

1. What misconception are Vidura’s inquiries clearing? (2)

2. How has the pure soul become engaged in nescience? (5)
3. List some analogies from verses 9-11 which explain how:
a. The Lord is always unaffected by the influence of the material energy,
b. How the living entity misidentifies with matter.
4. Which two classes of persons do not suffer the material pangs? (17)

Analogies

3.7.2: Prison rules apply to prisoners but not the king, who visits the prison out of good will.

3.7.9: The sun is all light and though clouds, darkness and snowfall come from it, it is aloof.
Clouds, darkness, and snowfall can cover some of the sun rays, but never the whole sun.

3.7.11: Material taints cause soul to seem to quiver like the moon’s reflection on water.

3.7.13: Artificially stopping a mischievous child is not the real remedy. The child must be
given some better engagement so that he will automatically stop causing mischief. In the
same way, the mischievous activities of the senses can be stopped only by better
engagement in relation with the Supreme Personality of Godhead.

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 3.8 ADHYÄYA-KATHÄ-SÄRA

Verses 1-7:
Vidura asked further questions of Maitreya: (1) Since the Lord is unchangeable how is He
connected with the material modes and their activities? How do the activities of the
unchangeable take place and exhibit qualities without the modes of nature? (2) How has the
pure soul become engaged in nescience? (3) God is in every living being’s heart, why then do
their activities result in misfortune and misery?

Verses 8-20:
Maitreya explains that the idea that the Lord is overpowered by the illusory energy is against all
logic. He explains conditioned souls are in distress about their self-identity, like a man who
dreams that he sees his head cut off. When the soul identifies with matter, he quivers like the
reflection of the moon on water. Maitreya then glorifies devotional service to Väsudeva which
can gradually diminish this misconception of self-identity. Vidura thanks Maitreya for his
convincing words and glorifies the service and association of pure devotees.

Verses 21-42:
Vidura inquires from Maitreya about the creation, planetary systems and their time scales,
species of life, the Lord and His incarnations, the divisions and orders of human society, the
great sages, the Vedas and their divisions, sacrifices, the paths of mystic yoga, knowledge, and
devotion, contradictions in atheistic theories, the movements of the living entities, religiosity,
economic development, sense gratification and salvation and also the different means of
livelihood and different processes of law and order as mentioned in the revealed scriptures,
offering respects to the forefathers, the results of fruitive activities, how to satisfy the Lord, as
well as anything important that he neglected to ask about. He asked about the dissolutions and
the Lord and His devotees, Vedic knowledge, the necessity for the spiritual master and his
disciples. All this he inquired about with a view to know Hari, the Supreme Personality of
Godhead.

Discussion Topics
(Und) Räga-bhakti, automatically serves Lord out of sincere attachment (14)
Higher planets, Moon and Venus: different time measurements from the earth (33)
(PeA) The power of associating with and serving pure devotees (18-20)
Guru and disciples duties & guru’s qualification (36, 38-39)
Without brahminical qualifications, one cannot understand Vedic hymns (29)
(PrA) Material world to facilitate the living entity’s unlawful desire to imitate God (16)
Jéva potency influenced by the avidyä potency (5, 9-11)
Misconceptions diminish through the process of devotional service (12-14)
Neither dull animals nor liberated souls feel material pangs (17)
(M&M) Give people in general immunity from the anxieties of material existence (41)

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 3.9 MANIFESTATION OF BRAHMÄ FROM GARBHODAKAÇÄYÉ VIÑËU

Pürva-svädhyäya

1. How can a perfect yogé at once transport himself from one place to another? (5)
2. What is the result of touching the water of the Ganges to one’s head? (5)
3. Trace the narration of the Bhägavatam from Lord Sankarsana to Maitreya. (7-9)
4. What point does Prabhupäda establish on the basis of the above disciplic succession?
(9)
5. For what reason was Paräçara given the blessing that he would be a great speaker on
the Vedic literatures? (9)
6. What does the analogy of fire that lies latent within fuel wood indicate? (11)
7. Why is Garbhodakasayi Viñëu’s body seen to be bluish?(12)
8. How did Lord Brahmä acquire four heads? (16)
9. What does Lord Brahmä’s perplexity about his circumstances indicate? (17,19)
10. When was the Brahmä-saàhitä composed? (22, 26)

Analogies: None

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 3.8 ADHYÄYA-KATHÄ-SÄRA

Verses 1-9:
Maitreya glorifies Vidura’s devotional family heritage and his eagerness to hear the glories of
the Lord. Maitreya then said he would answer Vidura’s inquires by speaking Çrémad-
Bhägavatam, which he had heard in the line of succession coming from Lord Saìkarñaëa,
through Sanat-kumära, to Säìkhyäyana Muni, and to his spiritual master, Paräçara Muni.

Verses 10-23:
When the three worlds were submerged in water, Garbhodakaçäyé Viñëu was alone, lying on
His bedstead, Ananta, for four thousand yuga cycles. He appeared to be in slumber in His own
internal potency. The subtle subject matter of creation was agitated by the material mode of
passion, and thus the subtle form of creation pierced through His abdomen. This sum total form
of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated,
and by His supreme will it illuminated everything, and dried up the vast waters of devastation.
Into that universal lotus flower Lord Viñëu personally entered as the Supersoul, and when it
was thus impregnated with all the modes of material nature, Brahmä was generated. Brahmä
achieved four heads in terms of the four directions by looking at the world around him. Lord
Brahmä, in spite of entering the stem and going nearer to the navel of Viñëu, could not trace
out the root. Then he returned to the top of the lotus and concentrated his mind on the
Supreme Lord. At the end of Brahmä's one hundred years, he could see in his heart the
Supreme within himself. Brahmä could see that on the water there was a gigantic lotuslike
white bedstead, the body of Çeña-näga, on which the Personality of Godhead was lying alone.
The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Çeña-
näga.

Verses 24-33:
The Lord’s unparalleled beauty is described in detail. The Lord showed His lotus feet by raising
them. He also acknowledged the service of the devotees and vanquished their distress by His
beautiful smile. In addition to seeing the Lord, Brahmä could also understand his surroundings.
He then became inclined to create by the mode of passion, and began to offer ‘respectful
prayers’ to the Lord.

Discussion Topics
(PeA) Without hearing nicely, one cannot preach the message of Vedic knowledge (7)
Personal endeavor & God’s mercy (17,19, 22)
Competition between devotees and the Lord (27)
(AUT) Great sages travel all over the universe via the sacred Ganges (3)

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 3.9 BRAHMÄ'S PRAYERS FOR CREATIVE ENERGY

Pürva-svädhyäya

1. How are persons addicted to the impersonal feature of the Lord described? (4)
2. How can one achieve parä bhakti? (5)
3. Examine the difference between a pure devotee and an ordinary man in regard to
accumulating wealth. (6)
4. "Factory" is another name for what? (10)
5. Explain svarüpa-siddhi. (11)
6. Why is the Lord dissatisfied with the demigods in the heavenly planets, and many
devotees on this planet also? (12)
7. Examine the difference between sakäma & niñkäma devotees. (12)
8. List some reasons why Brahmä takes shelter of the Lord. (14-19)
9. Draw, from Brahmä’s requests in verses 20-26, points which you can personally apply.
10. Why was Brahmä depressed? (27-28)
11. Examine the difference between transcendental service & service in the material world.
(33)
12. Explain how the Supreme Lord is the dearest in both the conditioned and liberated
states. (42)

Analogies

3.9.6: If a snake has its poison removed and bites a man, there is no fatal effect. Similarly,
wealth accumulated in the cause of the Lord has no poisonous teeth, and the effect is not
fatal.

3.9.12: …the nondevotees commit offense after offense, to both the Lord and His pure
devotees engaged in missionary work. As a result of such acts, they become as barren as
an alkaline field, where there is no strength to produce.

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 3.9 ADHYÄYA-KATHÄ-SÄRA

Verses 1-21
After many years of penance, Brahmä glorifies the Lord. Those who hear from the Vedas serve
the Lord by hearing and chanting about Him, while others, who Brahmä pities, are
embarrassed by material anxieties, while briefly enjoying material happiness. For those
accepting devotional service, the Lord appears in their purified hearts in the form they like to
worship. Creation, maintenance, and annihilation of the worlds, are His pastime. Those
chanting the Lord’s name at death attain Him. He incarnates in various species to perform
pastimes but remains unaffected by material association. His sleep during the devastation is
yet another pastime.

Verses 22-26
Brahmä continues to pray so that, as before, he may be empowered to create. Brahmä prays
not be materially affected by his works, and to give up the false prestige of being the creator.

Verses 27-38
The Lord reassures Brahmä that he needn’t be anxious or depressed, as what he is begging
for has been granted before. By penance all will be revealed. Brahmä, while acting, will be able
to see everything within the Lord, and see the Lord everywhere. By the Lord’s mercy upon him,
he will increase the population unlimitedly, yet not be victimized by the mode of passion. The
Lord explained how He manifested His form from within after Brahmä was unsuccessful in
searching for his origin within the lotus stem.

Verses 39-44
The Lord was pleased by Brahmä’s prayers and so granted him all benedictions. The Lord also
promised any human being who prays like Brahmä will be similarly blessed. The Lord ends by
telling Brahmä that by following His instructions he could now generate the living entities as
before and then He disappeared.

Discussion Topics
(Und) Svarüpa-siddhi (11)
Bewilderment of God’s pure devotees is meant to further their knowledge of Him (35)
(PeA) A pure devotee’s attitude to accumulating wealth… (6)
Always look for the mercy of the Lord for successful execution of duty (29-30)
Transcendental service compared to service in the material world (33,42)
(M+M) Missionary spirit, persuade unfortunate persons, take pity on them (7-8)
Niñkäma devotees accept missionary responsibility (12)
Pure devotees like Brahmä, etc., always desire God be known by everyone... (39)

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 3.10 DIVISIONS OF THE CREATION

Pürva-svädhyäya

1. Briefly describe Brahmä’s creation of the planetary systems (4-9)

2. Explain why the living entities are sometimes called pratibimbas (9)
3. Time is considered to be what? (11)
4. List in brief some interesting features of the nine varieties of creations (14-29)

3.11 CALCULATION OF TIME, FROM THE ATOM

5. What is the material manifestation's ultimate particle? (1)

6. What general observation does Prabhupäda make from the description of measuring time
given in verse 9?
7. What conclusion does Prabhupäda draw from the subject matters in verses 6-14?
8. What does Brahmä do in his sleeping condition? (22)
9. How long is the duration of Manu’s life? (24)
10. Who appears simultaneously with Manu? (25-27)
11. Briefly describe reactions which appear at the beginning of the partial devastation. (31)
12. Explain the meaning of ‘yoga-nidrä’. (32)
13. Briefly describe the coverings of the universes. (41)

Analogy
3.10.12 (Material world) is something like the tape-recorded voice of a person who is now
separated from the voice. As the tape recording is situated on the tape, so the whole
cosmic manifestation is situated on the material energy and appears separate by means of
käla.

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 3.10-11 ADHYÄYA-KATHÄ-SÄRA

Verses 10.1-9:
Vidura inquires how Brahmä created the living beings, and Maitreya replies that Brahmä
performed penance and then received inspiration and created the fourteen divisions of
planetary systems.

Verses 10.10-30:
Vidura inquires about eternal time, and Maitreya describes time as the impersonal feature of
the Lord and the source of the interactions of the three modes of material nature. He then
describes the ten kinds of creations, the six natural creations by the external energy of the
Lord, followed by four creations by Brahmä. These are: (1) mahat-tattva, (2) false ego, (3)
sense perceptions, (4) knowledge and working capacity, (5) the controlling deities, (6) the
ignorance that covers living beings, (7) trees and plants, (8) animals, (9) human beings, and
(10) the remaining demigods.

Verses 11.1-15:
The material manifestation is made of fundamental irreducible atoms that are invisible. These
join to form double atoms and three double atoms join to form a hexatoms, the hexatoms being
visible in the sunlight going through a window screen. Bodies are formed from large groups of
atoms.

Verses 11.16-42:
Vidura asks about the life span of those beings who live for more than a kalpa, and Maitreya
explains about the duration of the four yugas and the yuga-sandhyäs. Brahmä’s day is one
thousand cycles of the four yugas, and such also is the duration of his night. Fourteen Manu’s
reign for the duration of Brahmä’s day, each for just over seventy-one yuga cycles. At the end
of Brahmä’s day, devastation takes place due to the fire emanating from the mouth of
Saìkarñaëa, and thus great sages like Bhågu and other inhabitants of Maharloka transport
themselves to Janaloka, being distressed by the heat. During Brahmä’s night remain merged in
dissolution. There is also a partial devastation after each Manu. The duration of Brahmä’s life is
considered to be no more than a second for the Supreme Lord. Eternal time controls all the
different divisions, but it only controls those who are body conscious, even up to Satyaloka. The
universe is described to be four billion miles, and surrounded by layers of elements ten times
bigger than the previous. Lord Kåñëa is glorified by Maitreya as the cause of all.

Discussion Topics
(Sc) Declaration of war between the two parties, the illusory energy and devotee (10.5-6)
(Und) The atom is the ultimate indivisible particle of which the universe is composed (11.1)
(PrA) People forget all these devastations and think themselves happy (11.31)
Human being without a sense of responsibility is no better than the madman (11.33)
(Aut) Universal coverings - earth to ether, each ten times thicker than the previous (11.41)

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 3.12 CREATION OF THE KUMÄRAS AND OTHERS

Pürva-svädhyäya

1. Why is forgetfulness of one's real identity the first condition of material life? (2)
2. What general principle can be drawn from the example of the 4 Kumäras? (5)
3. Why did Brahmä become angry on the refusal of his sons to obey his order? (6)
4. Why Lord Çiva is called Rudra? (10)
5. List some examples of where the Rudra principle is manifested. (11)
6. Why, in pictures, is Rudra always sitting in meditation? (17-19)
7. What does the name ‘Närada’ suggest? (23)
8. Why are ordinary men advised to concentrate the mind by focusing on the place
between the eyebrows? (26)
9. What general principles can be drawn from the incident wherein Brahmä became
attracted to Väk for sexual intercourse? (26-35)
10. What is the Upapuräëa and the païcamaà vedam? (38-39)
11. How do vidyä dänaà tapaù & satyaà relate to the 4 four social orders? (41)
12. Who is qualified to occupy the post of Brahmä? (48)

Analogy
3.12.31: The sun evaporates water from filthy places and yet is not infected with the quality
of the filth. Similarly, Brahmä remains unimpeachable in all conditions.

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 3.12 ADHYÄYA-KATHÄ-SÄRA

Verses 1-24:
Brahmä first created the nescient engagements. Then feeling contaminated he meditated on
the Lord for purification. Brahmä then created the Kumäras, who refused his order to generate
progeny, being absorbed in spiritual pursuits, thus angering him. From his anger, Rudra and his
expansions were born and assigned names, wives, and residences by Brahmä. When asked to
generate progeny, they produced unlimited progeny who attempted to devour the universe.
Brahmä out of fear told them to stop devouring and engage in penance. Then Brahmä created
ten sons to help with generation Maréci, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu, Vasiñöha,
Dakña, and Närada, to deliver the path of bhakti.

Verses 25-35:
Brahmä manifested religion from his chest, irreligion from his back, lust and desire from his
heart, anger from between his eyebrows, greed from between his lips, the power of speaking
from his mouth, the ocean from his penis, and low and abominable activities from his anus.
Sage Kardama was manifested from his shadow. Brahmä had a daughter named Väk, born
from his body, who attracted his mind toward sex. Brahmä sons respectfully appealed to
Brahmä to give up the idea. Brahmä, very much ashamed, gave up the body he had accepted
which later turned into fog in the darkness. Brahmä then manifested the Vedas, the
paraphernalia for fire sacrifice, the 4 principles of religion, and social orders.

Verses 36-48:
Maitreya described how Brahmä gradually manifested the four Vedas. Thereafter, Vedic hymns
which had not been pronounced before, priestly rituals, the subject matters of the recitation,
and transcendental activities were all established, one after another. Then came other arts and
sciences, and the fifth Veda, namely, the Puräëas and the histories. After that Brahmä manifest
the four pillars of religion and the four spiritual orders of life and their divisions. Then he
produced different types of verses, alphabets, and musical notes.

Verses 49-57:
Brahmä was lamenting the lack of population growth and considering what to do when Manu
and Çatarüpä manifest from his body and united in a sexual relationship, producing children
who married and populated the universe with their descendents.

Discussion Topics
(PeA) 4 Kumäras who are väsudeva-paräyaëa need not care for any other obligation (5,14)
Brahmä became attracted to Väk for sexual intercourse (26-35)
(M+M) Çréman Närada Muni is the highest among all the sons of Brahmä (22)
(PrA) 5 kinds of ignorance (2-3)
Varëäçrama produced from Brahmä (41-44)

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 UNIT 9 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)
MODULE 1 INDIVIDUAL LECTURE ASSESSMENT

Prepare a 45 minute Bhägavatam lecture1 on a selected verse from a section given to you by
the course coordinator. Lecture objectives and assessment percentages are given below.

During the lecture students should be able to:

20% Presentation Skills

Show competency in basic speaking and listening skills.
Speak audibly and at an appropriate pace.
Use eye effective contact and appropriate gesture.
Quote Sanskrit verses with correct pronunciation and with reasonable fluidity.
Present points within 30-35 minutes, leaving 10-15 minutes (45 mins total)2 for questions &
answers.

30% Understanding
Discuss an overview of the selected section of the Bhägavatam.
Clearly explain the main philosophical concepts of the verse & purport.
Identify any concepts which are particularly difficult to understand, (if appropriate).
Refer to the Sanskrit words and synonyms in the selected verse.
Support philosophical points with Sanskrit verses, or parts of verses, quoted from memory,
from the Bhägavatam Cantos 1-3 and other bhakti-çästras (at least 4 verses).
Satisfactorily answer questions in relation to the selected topic.

20% Preaching (Theological) Application

Identify points, concepts or issues particularly relevant for contemporary preaching or
theological application.

15% Mood and Mission

Present material from the topic which gives insight into Prabhupäda’s mood and mission and
that of ISKCON. Briefly discuss the relevant importance of the particular aspects of
Prabhupäda’s mood and mission presented.

15% Çästra-cakñusä
Identify points, verses, concepts related to the world we see around us.
Discuss seeing our world from the view point presented in your section.

1
Begin by reading Sanskrit verse, translation and purport followed by lecture…
2
Penalty of 5% may be deducted for late starting & finishing presentations at the discretion of the facilitator.

123
124
 UNIT 10 VARÄHA AVATÄRA

(CANTO 3 CHAPTERS 13-19)

Scheduled Reading Assignments

Lesson 1
Chapters 13 & 17
Additional Questions:
1. What general principles can be drawn from:
a. Manu’s acceptance of Brahmä’s order.
b. The Kumära’s rejection of Brahmä’s order.
2. List specific examples of demoniac qualities (as enumerated in Bhagavad-gétä
Chapter16) exhibited by Hiraëyäkña. (17.19-29)

Lesson 2
Chapters 18 & 19

Lesson 3
Chapter 14
Additional Question:
1. What general principles, relevant for Kåñëa conscious gåhastha life, can be drawn
from the incident between Diti & Kaçyapa?

Lesson 4
Chapter 15
Additional Question:
1. List some features of the Vaikuëöha planets. (13-28)

Lesson 5
Chapter16
Additional Question:
1. Identify statements from verses and purports related to the issue of falling down from
Vaikuëöha.

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 3.13 THE APPEARANCE OF LORD VARÄHA

Pürva-svädhyäya (Preliminary Self Study)

1. Explain why worship of devotees is more potent than the Lord’s worship. (3-4)
2. Describe the proper protection the head of a state must provide to the living beings in
the material world. (12)
3. Explain the significance of Lord Varäha’s appearing
4. From the nostril of Brahmä. (21- 26)
5. In the form of a boar. (26 -28, 44)
6. Explain how by hearing narrations of the Lord’s pastimes, one is relieved of material
existence. (48-50)

Analogy:
3.13.40: As a lotus flower with leaves is very beautifully situated, so the world, with its many
beautiful mountains, appeared on the tusks of the Lord Boar.

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 3.13 ADHYÄYA-KATHÄ-SÄRA (CHAPTER OVERVIEW)

Verses 1-13:
Vidura inquired from Maitreya about the activities of Sväyambhuva Manu after obtaining a wife.
Manu respectfully requests direction from Brahmä. Brahmä instructs Sväyambhuva Manu to
create qualified progeny and protect them.

Verses 14-17:
Manu accepts the order of Brahmä and inquires about a place for himself and the living entities
born of him. While Brahmä was engaged in the process of creation, the earth had been
inundated by a deluge and had gone down into the depths of the Garbhodaka ocean Manu
requests Brahmä to lift the earth from the Garbhodaka ocean. Brahmä considers it the best to
let the Lord give direction.

Verses 18-25:
While Brahmä was contemplating a solution, a small boar, the size of the upper portion of a
thumb, came out of his nostril. The boar then became situated in the sky in a wonderful
manifestation as gigantic as a great elephant. After roaring, Lord Varäha (1st incarnation in
Day of Brahmä) entered into the Garbhodaka ocean. Lord Varäha searched after the earth by
smell. The Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets
rest during the devastation at the end of Brahmä's day. Lord Varäha took the earth on His
tusks and got it out of the water.

Verses 34-50:
The inhabitants of Jana, Tapas and Satya lokas chanted Vedic hymns to glorify the Lord. Lord
Varäha then killed the demon Hiraëyäkña & suspended the earth on the edge of His curved
white tusks. Maitreya explained that Lord Varäha then placed the earth afloat on surface of the
water and He returned to His own abode. Maitreya then glorifies the benefits of hearing the
narrations of the Lord’s pastimes.

Discussion Topics

(PrA) Transcendental body of the Lord in the form of a boar (28, 34-35, 44, 48)

(T/A/R) Hearing pastimes of Lord deliver one from material existence (48-50)
Topics of pure devotee are as good as topics of the Lord (1-5)

(Eva) Father & son relationship (7-11)

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 3.14 PREGNANCY OF DITI IN THE EVENING

Pürva-svädhyäya

1. List reasons for Diti's appeal. (10-14)

2. Kaçyapa married how many of Dakña’s daughters? Explain how the marriages were
arranged. (13-14)
3. Explain how husband & wife should cooperate for spiritual advancement. (17)
4. Examine how boys & girls were differently trained in Vedic culture. (17)
5. Why is the wife considered the better half of a man's body? (19)
6. What guidelines given here could help to reduce the divorce rate? (19)
7. Explain why the gåhastha asram is considered safe? (20-21)
8. What was the main reason for Kaçyapa agreeing to his wife’s proposal? (16, 31)
9. Why do ghosts worship Lord Çiva? How does Çiva help them? (24)
10. What is the significance of Çiva’s 3 eyes? (25)
11. What can be learnt from Lord Çiva’s uncivilized behavior? (27-29)
12. Sex with one’s wife, contrary to religious principles, is equivalent to what? (33)
13. Why are dogs considered condemned species of life? (43)
14. List some of the qualities of Prahläda Mahäräja. (46-50)

Analogies
3.14.20: The bodily senses are considered plunderers of the fort of the body. The wife is
supposed to be the commander of the fort, and therefore whenever there is an attack on
the body by the senses, it is the wife who protects the body from being smashed.

3.14.25: Although seen by the police, a criminal is sometimes not immediately punished;
the police wait for the proper time to apprehend him. The forbidden time for sexual
intercourse would be noted by Lord Çiva, and Diti would meet with proper punishment by
giving birth to a child of ghostly character or a godless impersonalist.

3.14.10: Diti, frankly said that her whole body was distressed by sex desire because of her
husband's presence, just as a banana tree is troubled by a mad elephant.

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 3.14 ADHYÄYA-KATHÄ-SÄRA

Verses 1-16:
Vidura asks Maitreya what was the reason for the fight between the demon king and Lord Boar.
Maitreya narrates how Diti, daughter of Dakña, begged her husband, Kaçyapa, the son of
Maréci, to have intercourse with her in the evening to beget a child.

Verses 17-33:
Kaçyapa pacifies his wife by glorifying her, and wives in general, for the invaluable service they
render to the husband. Kaçyapa requests Diti to wait because the time was inauspicious as
Lord Çiva, ghosts and evil spirits move during this time. Kaçyapa warns his wife not to
underestimate the importance of Lord Çiva. Maitreya describes how Diti, pressed by sexual
desire, caught hold of the clothing of the great brähmaëa sage, just like a shameless public
prostitute. Kaçyapa being obligated to her engaged in sex with his wife even though the time
was inauspicious.

Verses 34-37:
Diti prays to Kaçyapa for protection against the wrath of Lord Çiva.. He is very prone to anger
as well as quickly pacified (Rudra and Äçutoña). Diti knew that because of his being quickly
angered he might spoil the pregnancy she had so unlawfully achieved. But because he was
also Äçutoña, she implored her brähmaëa husband to help her in pacifying Lord Çiva, for her
husband was a great devotee of Çiva.

Verses 38-50:
Kaçyapa explained to Diti that everything was inauspicious and thus she would have two
contemptuous sons who will kill poor, faultless living entities, torture women. Then the Lord will
descend and kill them. Kaçyapa further explained that because of Diti’s lamentation, penitence
and proper deliberation,... unflinching faith in the SPG, adoration for Lord Çiva and her
husband, one of the sons [Prahläda] of her son [Hiraëyakaçipu] will be an approved devotee of
the Lord… Kaçyapa then enumerates some of the qualities of Prahläda.

Discussion Topics
(PeA) Cooperation between husband & wife for spiritual advancement (17-21)
Qualities of Prahläda (46-50)
(PrA) Comparison of Kaçyapa Muni to Haridäsa Öhäkura (31-32)
Role of Lord Çiva (23-29)
(M&M) The unique contribution of Lord Caitanya to human society (38-40)

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 3.15 DESCRIPTION OF THE KINGDOM OF GOD

Pürva-svädhyäya

1. List some features of the Vaikuëöha planets. (13-27)

2. Describe sexual behavior in Vaikuëöha. (20)
3. Who are the most unfortunate persons & why are they unfortunate? (23)
4. Explain the general qualifications for entering Vaikuëöha. (25, 32-34)
5. How were the four Kumäras able to reach the Vaikuëöha planets? (26)
6. What is the significance of the two doormen being of the same age? (27)
7. Analyze spiritual & material anger. (31)
8. Explain why the Kumäras cursed the doormen. (32-34)
9. Comment on the response of the doormen to the curse of the sages. (35-36)
10. Why did the Lord immediately appear after the doormen had been cursed? (37)
11. What was the qualification of the four Kumäras that enabled them to see the Lord directly?
(46, 50)
12. What is the significance of the Kumäras not being afraid of being born in any hellish
condition of life? (49)

Analogies
3.15.8: Sense gratification is just like salt. One cannot take too much or too little, but one
must take some salt in order to make one’s foodstuff palatable.

3.15.33: Just as in a machine there are hundreds and thousands of parts yet they run in
harmony to fulfill the function of the machine, in the Vaikuëöha planets the Lord is perfect,
and the inhabitants also perfectly engage in the service of the Lord.

3.15.39: To commit an offense against a devotee is very dangerous in devotional service.

Lord Caitanya therefore said that an offense to a devotee is just like a mad elephant run
loose; when a mad elephant enters a garden, it tramples all the plants. Similarly, an offense
unto the feet of a pure devotee murders one's position in devotional service.

3.15.49: …the holes of the ears are like the sky. As the sky can never be filled up, the
quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is
capable of receiving more and more vibrations.

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 3.15 ADHYÄYA-KATHÄ-SÄRA

Verses 1-10
Diti keeps the embryos in her womb for 100 years fearing that their birth will cause disturbance
to the devotees. The demoniac influence of the sons in the womb of Diti expanded darkness
throughout the universe. The demigods approached Brahmä for an explanation.

Verses 11-31
Brahmä explains how his sons, the four Kumäras, are free to travel throughout the material &
spiritual skies. Brahmä then describes Vaikuëöhaloka. Brahmä explains the qualities required to
enter the Kingdom of God. Brahmä describes how the four Kumäras entered into Vaikuëöha.
Upon passing through the first six doors of Vaikuëöhapuri the Kumäras were stopped from
entering the seventh door by the two doorkeepers there. After being checked the Kumäras
became angry.

Verses 32-36
The Kumäras thought the two doorkeepers to be imposters because, considering the Kumäras
enemies, their behavior was not in harmony with the Vaikuëöha mood. The Kumäras decided
that, since the doorkeepers find duality in Vaikuëöha, they should be sent to the material world.
Realizing they had been cursed by the sages, the doormen fell at their feet and requested that
the illusion of forgetting the Lord would not come upon them.

Verses 37-50
At that moment Padmanäbha, Lord Näräyaëa, arrived with associates and displayed to the
Kumäras His beautiful form. When the breeze carrying the aroma of tulasé leaves from the toes
of the lotus feet of the Lord entered the nostrils of those sages, they experienced a change
from impersonal to personal understanding. The four Kumäras then offered prayers to the Lord.

Discussion Topics
(PeA) Qualifications for entering Vaikuëöha (25, 32-34)
Spiritual anger (31)
(PrA) Description of Vaikuëöha (14-25, 32-33)
The four Kumäras change from impersonal to personal conception (43-50)
Four Kumäras cursing of Jaya & Vijaya (32-34)
Beauty and qualities of Näräyaëa (38-42)
(M&M) Material disharmony, spiritual harmony & ISKCON (33-34)

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 3.16 THE TWO DOORKEEPERS OF VAIKUËÖHA,
JAYA AND VIJAYA, CURSED BY THE SAGES

Pürva-svädhyäya

1. Explain the comparison between the Kumäras and Haridäsa Öhäkura. (2)
2. An offense by a devotee is considered to be what in relation to the Lord? (4-6)
3. What results from neglecting to care for the helpless under one’s protection? (10)
4. How should one face a grievous situation created by a brähmaëa? (11)
5. Give evidence proving that once entered Vaikuëöha one can never fall down. (12)
6. Examine how the Kumäras responded to the speech of the Lord. (14-16)
7. Explain why Laxmé Devé is sometimes envious of Tulasé Devé. (21)
8. Explain how the fighting spirit is present in the Lord. (26)
9. What was the real reason for the cursing of Jaya and Vijaya? (26)
10. What role did Laxmé Devé play in the cursing of Jaya and Vijaya? (30)
11. What is the result of remembering the Lord in anger? (31)
12. Explain the significance of this incident happening at the gate of Vaikuëöha. (32)

Analogies

3.16.5: A wrong act committed by a servant leads people in general to blame his master,
just as a spot of white leprosy on any part of the body pollutes all of the skin.

3.16.23: When there is a fight between two persons, each of them protects the upper part
of his body—the head, the arms and the belly. Similarly, for the actual advancement of
human civilization, the best part of the social body, namely the brähmaëas, the kñatriyas
and vaiçyas (the intelligent class of men, the military class and the mercantile men) should
be given special protection.

3.16.26: It was the Lord's desire to send them (Jaya and Vijaya) to the material world, not
perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the
part of enemy to the proprietor of the stage, although the play is for a short time and there
is no permanent enmity between the servant and the proprietor, so the sura janas
(devotees) were cursed by the sages to go to the asura jana, or atheistic families.

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 3.16 ADHYÄYA-KATHÄ-SÄRA

1-12
Padmanäbha told the four Kumäras that He approved of the curse. In fact He took
responsibility for the mistake of the doormen and sought forgiveness from the Kumäras. The
Lord explained that he would cut of His arm if it was hostile to His devotees & that because He
is the servant of His devotees His lotus feet have become so pure. The Lord then requested
that the doormen be allowed to return to His presence soon.

13-26
The Kumäras were astonished by the illuminating speech of the Lord because of its most
profound significance. The Kumäras understood that they had cursed two faultless persons
and were prepared to accept punishment from the Lord. Çré-bhagavän explained that that the
punishment inflicted by the Kumäras was originally ordained by Him. Therefore the doormen
will fall to a birth in a demoniac family and will be firmly united with the Lord through intensified
anger, and then return to His abode shortly.

27-32
The four Kumäras then circumambulated Padmanäbha, offered obeisances and departed. The
Lord explained to Jaya & Vijaya that their departure was foretold by Lakñmé, because when she
left His abode and then returned, they stopped her at the gate while He was sleeping. The Lord
returned to His abode.

33-37
As Jaya & Vijaya, their luster diminished by the curse of the brähmaëas, fell from Vaikuëöha,
the demigods roared with disappointment. Lord Brahmä explained that the doormen entered
the womb of Diti and that the prowess of these twin demons was the cause of the darkness in
the universe. Brahmä concluded that there was no remedy within his power because the Lord
Himself desired all this and He alone will come to our rescue.

Discussion Topics

(PrA/ ThA) Falling down from Vaikuëöha (12, 26-27, 32, 35)

(PrA) The Lord desires to fight in the material world (26, 29, 36)
The Lord’s affection to Jaya & Vijaya, & the four Kumäras (1-12)

(SC) Seeing reverses as the grace of the Lord (36-37)

(M&M) Protection of the Vaiñëavas & brähmaëas (4,6,8, 17, 23)

Ordered by Lord to preach... cannot be counteracted by anyone (36)

133
CHAPTER 17: VICTORY OF HIRAËYÄKÑA OVER ALL THE DIRECTIONS OF THE UNIVERSE.
CHAPTER 18: THE BATTLE BETWEEN LORD BOAR AND THE DEMON HIRAËYÄKÑA
CHAPTER 19: THE KILLING OF THE DEMON HIRAËYÄKÑA

Pürva-svädhyäya
1. By hearing from authority, the demigods were free from what emotion? (17.1)
2. List some of the ill omens you find particularly terrific. (17.2-15)
3. What is the significance of the natural disturbances on this planet? (17.4)
4. Explain how Hiraëyäkña, who was born first was considered younger than
Hiraëyakaçipu? (17.18)
5. How was the earth able to float on the water? (18.8)
6. How is the Lord distinguished from all the other residents of Vaikuëöha? (19.15)
7. How did the Lord feel about the attack of the demon? (19.16)
8. What happened to Diti shortly before the death of her demoniac son? (19.23)
9. The demon tried to crush the Lord in his embrace, but the Lord, to his surprise,
stayed outside his arms. What is the lesson to be learned from this? (19.25)
10. How is one purified of sinful reactions simply by hearing the pastime of the Lord killing
Hiraëyäkña? (19.37)
11. If the Bhägavatam kicks out materially motivated religion why are “extraordinary merit,
wealth, fame, [and] longevity” offered to hearers of this pastime? (19.38)

Analogies
3.18.6: But seeing that the earth on the ends of His tusks was frightened, He rose out of the
water just as an elephant emerges with its female companion when assailed by an alligator.
3.18.24: The Lord could have killed the demon at once, but He played with him in the same
way as a child plays with a snake before killing it.
3.19.16: Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the
first boar, did not feel the least quaking in any part of His body, any more than an elephant
would when struck with a wreath of flowers.
3.18.13: The demon, being thus challenged by the Personality of Godhead, became angry
and agitated, and he trembled in anger like a challenged cobra.
3.18.19: In their eagerness to win, they performed maneuvers of various kinds, and their
contest looked like an encounter between two forceful bulls for the sake of a cow.
3.19.13: He now took a trident which was as rapacious as a flaming fire and hurled it
against the Lord, the enjoyer of all sacrifices, even as one would use penance for a
malevolent purpose against a holy brähmaëa.
3.19.26: His arms and legs broken and the hair on his head scattered, he fell down dead,
like a gigantic tree uprooted by the wind.

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 3.17-19 ADHYÄYA-KATHÄ-SÄRA

Chapter 17: Victory of Hiraëyäkña Over All the Directions of the Universe.
Verses 1-23
After hearing Brahmä’s explanation of the darkness in the universe, the enlightened demigods
returned to their respective abodes. At the time of birth of the two demons many ill omens
occurred. The two demons were very strongly built. Hiraëyäkña traveled all over the universe in
a challenging mood. The demigods left their abodes in the heavens in fear of him.

Verses 24-31
He entered the ocean and scattered the aquatics. He moved about the ocean for many years
and eventually found Varuëa, who he challenged in battle. Varuëa responded that he was too
old for battle and that Hiraëyäkña should approach Lord Viñëu to satisfy his fighting spirit.

Chapter 18: The Battle Between Lord Boar and the Demon Hiraëyäkña
Verses 1-28
On seeing the Lord lift the earth from the depths of the ocean, Hiraëyäkña challenged Him. The
Lord spoke harsh words to the demon in retaliation. Lord Varäha and Hiraëyäkña begin to fight.
Brahmä appears on the scene, and requests the Lord to kill Hiraëyäkña immediately.

Chapter 19: The Killing of the Demon Hiraëyäkña

Verses 1-38
The Lord and Hiraëyäkña continue to fight, and the Lord eventually kills him.
The demigods offer prayers to the Lord. Maitreya explained to Vidura that after killing the
demon, the Lord returned to own abode. Süta Goswami explains the benefits of hearing from
sages about this pastime of the Lord.

Discussion Topics
(ThA) Birth of demons causes natural disturbances (17.4, 5, 15)
Garbhädhäna-saàskära for peace in the world (17.15)

(PrA) Demoniac attitude toward God (18.4, 6, 10)

Hear kåñëa-kathä from proper authority (milk-snake analogy) (19.32-33, 37)
The Lord is the protector of His devotees from all dangers (19.30, 35)

(M&M) Devotees overcome death blows (18.15)

(SC) Strong body means advanced nation (17.17)

(PeA) Feeling grateful for benedictions offered by the Lord (19.36)

135
 Unit 10: Open Book Assessment Questions
CANTO 3 CHAPTER 13 TO CHAPTER 19

Answer two of the following essay questions in 600-800 words.

Personal Application
1. Discuss how Lord Çiva is an ideal example for your devotional life with reference to
3.14.26-29.

2. Discuss how you should face a grievous situation created by a brähmaëa with reference to
3.16.11. How can you personally apply the lessons given in this connection?

Preaching Application
1. Identify general principles from the example of Diti & Kaçyapa which are applicable in
Kåñëa conscious gåhastha life. Give appropriate references in your answer.

Mood & Mission

2. Discuss material disharmony, spiritual harmony and its relevance to ISKCON with
reference to 3.15.33-34.

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 UNIT 10 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Present an overview of the incident between Diti and Kaçyapa, Varäha-lila & the fall ofJaya
& Vijaya from Vaikuëöha.

Evaluation
Identify principles regarding father & son relationships from the example of Brahmä and the
Kumäras (13.7-11) & examine these principles in relation to current issues in ISKCON.
Identify positive and negative aspects of Diti’s actions as well as their results. 14.38-45.

Personal Application
Give examples from Kåñëa conscious gåhastha life how “…a faithful wife can cooperate with
her husband” as in the case of Diti and Kaçyapa 14.17.
Discuss how Lord Çiva is an ideal example for devotional life 14.29.
Reflect on the Qualities of Prahläda in relation to their personal application 14.46-50.
Discuss how one should face a grievous situation created by a brähmaëa 16.11.

Preaching Application
Identify general principles from the example of Diti & Kaçyapa which are applicable in
Kåñëa conscious gåhastha life.
Discuss what the incident between Diti & Kaçyapa teaches us about the process of
conceiving a child 14.38-39.
Discuss the role of Lord Çiva 14.23-39.
Discuss the relationship between Çiva, ghosts & Mäyävädés. 14.23-39.
Describe the features of the Vaikuëöha planets 15.13-28.
Explain the relevance for preaching of the Kumäras changing from impersonal to personal
conception 15.43-50.
Discuss the issue of falling down from Vaikuëöha, from different points of view, in relation to
the example of Jaya & Vijaya. 16.12, 26-27, 32, 35.
Discuss the relevance for ISKCON of general principles drawn from the example of the
Lord reciprocating with the Kumäras. 16. 6-12.
Describe the demoniac attitude toward God with reference to Hiraëyäkña. 18.4-10.

Çästra-cakñusä
Discuss the relationship between natural disturbances and increase of the demoniac
population 17.4-14.
Discuss the example of Jaya & Vijaya in regard to seeing apparent reverses as the grace of
the Lord 16.36-37.

Mood & Mission

Discuss the material disharmony, spiritual harmony and its relevance to ISKCON 15.33-34.
137
138
 UNIT 11 KARDAMA MUNI & DEVAHÜTI

(CANTO 3 CHAPTERS 20-24)

Scheduled Reading Assignments

Lesson 1
Overview of Chapter 20
Specific texts: 20.1; 4; 9; 18; 25
Revise Pürva-svädhyäya questions for Chapter 20

Lesson 2
Overview of Chapter 21
Specific texts: 21.1; .5; 13-22; 54-.55
Revise Pürva-svädhyäya questions for Chapter 21

Lesson 3
Overview of Chapter 22
Specific texts: 22.5-13; 19; 23; 33-37
Revise Pürva-svädhyäya questions for Chapter 22

Lesson 4
Overview of Chapter 23
Specific texts: 23.1- 8; 6; 10; 56
Revise Pürva-svädhyäya questions for Chapter 23

Lesson 5
Overview of Chapter 24
Specific texts: 24.1; 6; 13; 25-34
Revise Pürva-svädhyäya questions for Chapter 24

139
 3.20 CONVERSATION BETWEEN MAITREYA AND VIDURA

Pürva-svädhyäya

1. What is the duration of each Manu's period? (1)

2. What general principle does Prabhupäda draw from the example of Vidura’s giving up
the company of his elder brother? (2)
3. What is the effect of traveling to places of pilgrimage. (4)
4. Why has Narottama däsa Öhäkura forbidden us to go to such places of pilgrimage? (4)
5. Explain the cause of material creation. (12)
6. What is the atheist’s theory? (18)
7. Explain the significance of sex in regard to demoniac & divine life. (23)
8. Examine Prabhupäda’s comment on homosexuality. (26)
9. What is meant by Brahmä ‘giving up his present body’? (28)
10. The beginning of evening is the period for what? (29)
11. Analyze the difference between a demon and a devotee. (31, 34)
12. What is the purpose of sporting events with the opposite sex? (35)
13. Explain the difference between material and spiritual enjoyment. (35)
14. Who are the Gandharvas and Apsaräs? (38)
15. What are the results of the Çräddha ceremony? (43)
16. Does the devotee need to perform such ritualistic ceremonies as çräddha? (43)

Analogies
3.20.17: Just as a highly posted manager is almost as independent as the owner of a firm,
Brahmä is described here as independent because, as the Lord's representative to control
the universe, he is almost as powerful and independent as the Lord.

3.20.35: A patient is advised by the experienced physician to refrain from ordinary

enjoyment while in the diseased condition. A diseased person cannot enjoy anything; he
has to restrain his enjoyment in order to get rid of the disease. Similarly, our material
condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one
must get free of the entanglement of material existence.

3.20.36: As moths at night surround a fire and are killed, so the demons become victims of
the movements of the ball-like breasts of a beautiful woman. The scattered hair of a
beautiful woman also afflicts the heart of a lusty demon.

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 3.20 ADHYÄYA-KATHÄ-SÄRA

Verses 1-11
Çré Çaunaka asked Süta Gosvämé to continue narrating the talks between Vidura and Maitreya.
Süta Gosvämé explained that Vidura, pleased to hear the narration of Lord Boar, then inquired
how Brahmä created living beings after evolving the Prajäpatis, how the Prajäpatis created and
evolved this universe, and how their wives assisted them.

Verses 12-16
Maitreya then summarizes sarga, the initial creation by Viñëu: When the equilibrium of the
combination of the three modes of nature was agitated by the unseen activity of the living
entity, by Mahä-Viñëu and by the force of time, the mahat-tattva was produced, which, in turn,
produced three kinds of false ego, which in turn, evolved many groups of five principles.
Combining with the help of the energy of the Supreme Lord, they produced a shining egg,
which the Lord entered it as Garbhodakaçäyé Viñëu, sprouting from His navel an effulgent lotus,
the reservoir of all conditioned souls, and the birth place of Brahmä.

Verses 17-53
Maitreya then summarizes visarga, the secondary creation by Brahmä. Brahmä began by
creating the five kinds of ignorance that cover the conditioned souls. When Brahmä threw off
this body of ignorance, the Yakñas and Räkñasas seized it. Overpowered by hunger and thirst,
they went to devour Brahmä. Next Brahmä produced the chief demigods, shining with
goodness. After that he produced from his buttocks, demons who attacked him for sex life, and
in fear Brahmä sought protection from the Lord. The Lord ordered Brahmä to cast off that
subtle body which took the form of twilight. The deluded demons saw the twilight as a beautiful
girl who awakened their lust. After speaking words of infatuation, they seized her. Next from
Brahmä’s own loveliness, he manifested the hosts of Gandharvas and Apsaräs, from his sloth,
the ghosts and fiends, from his navel, the Sädhyas and Pitäs, from his power of invisibility came
the Siddhas and Vidyädharas, from his reflection, Kimpuruñas and Kinnaras, from his stretched
out body, came the snakes, and from his mind, came man. The demigods and others praised
the creation of man, who would please the demigods by acts of sacrifice. Lord Brahmä, having
equipped himself with saintly qualities, manifested the great sages.

Discussion Topics
(PeA) The effect of traveling to places of pilgrimage (4)
Give up the sinful thought, it may be said that we give up the body (28)
(PrA) The coverings of ignorance of the conditioned souls (18)
Kåñëa consciousness is sum total of good work for family, society etc. (43)
(ThA) When the conditioned soul first desired to lord it over material nature (12)
Homosexuality is demoniac (26)

141
 BRAHMÄ’S CREATIONS (3.20.19-53)

1. Body of ignorance (night) taken by Yaksas and Raksasas

2. Boy of goodness (daytime) taken by demigods

3. From buttocks demons

4. Impure body (twilight) mistaken for a beautiful damsel

5. Body of loveliness Gandharvas and Apsaras

6. moonlight Visvavasu and others

7. From sloth ghosts and fiends

8. Sleep that causes drooling ghosts and hobgoblins

9. From his invisible form (navel) Sädhyas and Pitäs

10. Ability to be hidden from vision

(Antardhána) Siddhas and Vidyádharas

11. Reflection (shadowy form)

(day break) Kimpuruñas and Kinnaras

12. Hair on his body (lying down) snakes

13. Mind Manus

14. From body strengthened by penance,

adoration, mental concentration, sages ( beloved sons )
absorption in devotion, dispassion

142
 3.21 CONVERSATION BETWEEN MANU AND KARDAMA

Pürva-svädhyäya

1. Who were the two great sons of Sväyambhuva Manu? (2)

2. List some of the difficulties of practicing añöäìga-yoga in this age. (6-8, 12)
3. How does a Kåñëa conscious person accept the form of Kåñëa as described in the Vedic
literature? (11)
4. Explain the significance of the phrase "like disposition”. (15)
5. In astrology, who is considered the most fortunate man? (15)
6. What is the advantage of worshiping the Lord for material enjoyment? (15)
7. Why did Kardama Muni want to enjoy material life in spite of his personally seeing and
experiencing the Supreme Lord? (16)
8. Who can be freed from the primary necessities of the material body?(17)
9. Explain how the “wheel of time” cannot touch devotees (18).
10. What does one require before he can aspire for liberation? (21)
11. Examine how the Lord fulfills the desires of a sincere devotee. (23-24)
12. What was the Vedic system for selecting a suitable husband for a girl? (27)
13. What general principle does Prabhupäda draw from the example of Kardama Muni and
Devahüti having their respective desires fulfilled? (28-30)
14. Explain the difference between Vibhinnäàça, sväàça, and kalä expansions. (32)
15. Describe the flapping wings of the Lord's carrier, Garuòa. (34)
16. Why didn”t Manu engage an agent to find a husband for his daughter? (36)
17. Describe Bindu-sarovara. (39-44)
18. Comment on the sage Kardama’s reception of the king. (51)

Analogies

3.21.32: Every candle has the full potential candlepower, but there is still the distinction that
one candle is the first, another the second, another the third and another the fourth.
Similarly, there is no difference between the immediate expansion of the Lord and His
secondary expansion.

3.21.32: Even if a gem just taken from a mine looks unpolished, the luster of the gem
cannot be stopped. Similarly, although Kardama was not properly dressed and his body
was not properly cleansed, his overall appearance was gemlike.

3.21.54: They are like the sun (The divisions of varëas and äçramas), a creation of God,
and therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to
exist. Similarly, when the varëäçrama system becomes degraded, it appears as a
hereditary caste system.

143
 3.21 ADHYÄYA-KATHÄ-SÄRA

Verses 1-11
Vidura inquired from Maitreya about the descendents of Sväyambhuva Manu. After mentioning
Priyavrata and Uttänapäda, he inquired about his three daughters, first Devahüti, and then the
others who married Ruci and Dakña. Maitreya explained how, commanded by Lord Brahmä to
beget children in the worlds, Kardama Muni practiced penance for ten thousand years and
pleased the Lord. The Lord revealed His transcendental form, with yellow dress, ornaments
including the Kaustubha gem and mark of Srivatsa, His curling dark hair, with His usual four
symbols in His four arms, except with a lily replacing the lotus, and His lotus feet on Garuòa.

Verses 12-34
Kardama Muni bowed down to the Lord, with folded hands, and admitted that less intelligent
people ask for material blessings from the Lord. He then asked for a wife of like disposition. He
praised the Lord for his creation etc., being the benefactor of all. Seated on Garuòa, the Lord
spoke to Kardama, assuring him He already had arranged to fulfill his desire and that persons
like Kardama who have given everything to Him never experience frustration. The Lord
explained “Sväyambhuva Manu and his wife will come to deliver their daughter as your wife.
She is just the kind of woman that you have been looking for. She will give you nine daughters
and My own plenary portion will appear and I will instruct her in Säìkhya.” The Lord returned to
Vaikuëöha on Garuòa, vibrating the Säma Veda by his flapping wings…

Verses 35-56
Sväyambhuva Manu approached Kardama at Bindu-sarovara and saw him to be somewhat
soiled, though invigorated from the Lord’s sidelong glance, like an unpolished gem. Seeing that
the monarch was bowing before him, the sage greeted him with benediction and received him
with due honor. He praised the emperor for embodying the protecting energy of Çré Hari and
thereby saving the world from unrighteousness. Kardama asked him about the purpose of his
visit, and promised to carry out his order.

Discussion Topics
(PeA) Fulfillment of desires should be entrusted to the Supreme Lord (28-30)
Brahmacäré …look very healthy and lustrous (47)
(PrA) Difficulties of practicing añöäìga-yoga in this age of Kali (6-8,12)
Material sound and spiritual sound are completely different (22)
Worshiping the Supreme Person for material enjoyment (15, 21)
Boys and girls of similar dispositions were married (15)
Degradation of varëas and äçramas (52-56)
(M&M) Not compassionate to people in general = third-class devotee…
To award fearlessness to the common man is the greatest act of charity…
Householder has the duty to spread Kåñëa consciousness at home (31)
(AMI) Not everyone is competent to be liberated (16, 21, 34)

144
 3.22 THE MARRIAGE OF KARDAMA MUNI AND DEVAHÜTI

Pürva-svädhyäya

1. Describe the reciprocal relationship of the brähmaëas and the kñatriyas. (1-4)
2. Explain how the favor of the spiritual master is not received through any other part of the
body but the ears. (7)
3. What is the right of a disciple who is perfectly in consonance with the spiritual master?
(8)
4. What is considered to be a humbling of one's position in regard to seeking a wife? (12-
13)
5. What can we learn from the incident of Sväyambhuva Manu, the emperor, offering his
daughter to a poor brähmaëa, Kardama Muni? (13)
6. List the two kinds of brahmacärés. (14)
7. What was the most important consideration made by Kardama Muni before accepting
the daughter of Sväyambhuva Manu? (15)
8. What two interesting facilities of Vedic life are indicated by the incident concerning
Viçvävasu? (17)
9. Describe the two kinds of children born of good fathers. (19)
10. Comment on the condition with which Kardama Muni agreed to accept Devahüti as his
wife (19-20)
11. Parent’s responsibility to their children continues until what point? (24)
12. Describe some of the qualities & activities of the citizens of Barhiñmaté, that we can
apply in our own lives. (28-38)

Analogies

3.22.4. One man thinks that the sun is on his head only, whereas five thousand miles away
another man is thinking that the sun is only on his head. Similarly, the Supersoul, the
Supreme Personality of Godhead, is one, but He appears to individually oversee each
individual soul.

3.22.35. As freshly prepared food is very tasteful but if kept for three or four hours becomes
stale and tasteless, so the existence of material enjoyment can endure as long as life is
fresh, but at the fag end of life everything becomes tasteless, and everything appears to be
vain and painful.

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 3.22 ADHYÄYA-KATHÄ-SÄRA

Verses 1-14
After Kardama spoke of the emperor’s exalted qualities, Manu explained how Brahmä created
the brähmaëas, who are full of austerity and knowledge and are averse to sense gratification.
The brähmaëas are said to be His heart and the kñatriyas His arms. Manu explained that his
daughter was seeking a suitable husband and by hearing from Närada of Kardama’s good
qualities, she fixed her mind on him. He thus offered his daughter to the sage to be his wife. He
recommended that the sage accept his offer, rather than reject it, and later have to look
elsewhere, risking degradation.

Verses 15-27:
Kardama confirmed his desire to marry. He then glorified Devahüti’s beauty, womanhood, and
chastity. He mentions how a Gandharva captivated by her beauty, fell from his airplane after
seeing her playing on the roof of the palace. Kardama agreed to the marriage proposal on the
condition that after his wife had children, that he might accept the life of devotional service.
Understanding the minds of his wife and daughter, Manu gladly gave his qualified daughter to
the equally qualified Kardama, and his wife presented the couple with gifts. Relieved of his
responsibility to get his daughter married, he cried tears of separation from his daughter, and
he, his wife, and their retinue returned to their capital.

Verses 28-39:
Arriving at Barhiñmaté, though he was greeted by his joyful subjects, he first worshiped the
Lord. Then he entered his palace, which was filled with an atmosphere that eradicated the
three miseries of material existence. He always acted according to religious principles and
listened to the Lord’s pastimes daily with love. Thus although absorbed in material happiness,
he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in
a Kåñëa conscious atmosphere. Because he ever engaged in hearing, contemplating, writing
down and chanting the pastimes of the Lord, after his long life he attained the spiritual world.
During his life Sväyambhuva Manu, out of compassion, taught the diverse sacred duties of men
including varëäçrama dharma. Maitreya next promised to speak of the flourishing of his
daughter Devahüti.

Discussion Topics
(M&M) ...he requested this humble self to preach in the Western countries (5)
Everyone must promote devotional service for the pleasure of the Lord (31)
Kåñëa consciousness movement gives people best opportunity... (34)
(PeA) A saintly person has power to give immediate liberation to conditioned soul (5-6)
Favor of the spiritual master is received through the ears only (7)
Example of devotional service of Sväyambhuva Manu (32-38)
(PrA) Cooperation within Varëäçrama-dharma (2-4)

146
 3.23 DEVAHÜTI'S LAMENTATION

Pürva-svädhyäya

1. What is the meaning of sädhvé? (1)

2. Briefly explain the ideal of a householder's life. (1)
3. Describe how a wife should deal with her husband. (2-5)
4. What results from appropriately serving:
a qualified husband, b) a qualified guru, c) the Supreme Lord? (7-8)
5. Explain the import of the word ‘stré’. (10)
6. Why did Devahüti want to a) improve her bodily condition, b) arrange for a suitable
house? (11)
7. List some of the attractive features of Kardama Muni’s aerial mansion. (14-21)
8. Why had Devahüti neglected her bodily dress and comforts? (24, 37)
9. Briefly describe the qualifications of Kardama Muni. (42)
10. How did traveling all over the universe, with her husband, affect Devahüti ? (44)
11. Why did Kardama Muni expand himself into nine forms? (44, 47)
12. What general principles can be drawn from the incident of Kardama Muni expanding
himself into nine forms? (44)
13. What should be understood from the example of Kardama Muni preparing to leave
home? (49)
14. Explain Devahüti’s final request from her husband? (51-53)
15. Why did Devahüti lament? (54-57)

147
 15.23 ADHYÄYA-KATHÄ-SÄRA

Verses 1-11
Maitreya continued: After the departure of her parents, Devahüti, neglecting her own body,
served her husband constantly with intimacy, great respect, love and sweet words. Kardama
expressed his pleasure at her service and bestowed upon her the blessings of the Lord which
he had received by his spiritual austerities. He also blessed her with the ability to appreciate
such transcendental gifts. Devahüti was very satisfied. She then reminded her husband about
his promise to have children with her and desired a suitable body and residence for that
purpose.

Verses 12-38
Sage Kardama exercised his yogic power and instantly produced a very opulent and well
decorated seven-story aerial mansion that could travel at his will. He also arranged one
thousand Gandharva maidservants to bath, dress, and decorate Devahüti, so that she regained
her former beauty as a princess, and he placed her on the mansion. Though seemingly
attached to his beloved consort, the sage did not lose his glory, which was mastery over his
self.

Verses 38-48
In that aerial mansion he traveled to the pleasure valleys of Mount Meru, in different heavenly
gardens, and by the Mänasa-sarovara Lake, enjoying with his wife for many years. What is
difficult to achieve for determined men who have taken refuge of the Supreme Lord’s lotus
feet? After showing his wife the globe of the universe and its different arrangements, the great
yogé Kardama Muni returned to his own hermitage. He divided himself into nine personalities
just to give pleasure to Devahüti, who was eager for sex life. He impregnated Devahüti with
nine discharges of semen. Devahüti, and gave birth to charming daughters, fragrant with the
scent of the red lotus flower.

Verses 49-57
When she saw her husband about to leave home, Devahüti requested Kardama to give her the
gift of fearlessness, lamenting that they wasted so much time in sense gratification. She
lamented that she obtained Kardama’s association, which gives liberation from material
bondage, but she did not seek such liberation.

Discussion Topics
(PeA) How a wife should deal with her husband (2-5)
Duty of the husband to liquidate his debt to his wife (52)
Devahüti’s lamentation (54-57)
(AMI) Sexual appetite of a woman is nine times greater than that of a man (44)

148
 3.24 THE RENUNCIATION OF KARDAMA MUNI

Pürva-svädhyäya

1. Who is called Svayambhü and why? (9)

2. Why is Brahmä sometimes called svaräö and aja? (10)
3. Explain the difference between kalä and aàça. (10)
4. How can one overcome the four defects? (12)
5. How should the son or disciple accept the words of his father or guru? (13)
6. How does Bhägavatam foretell married life in this age of Kali? (15)
7. Summarize the main point of purport to verse 29.
8. List and briefly explain the two types of devotees mentioned in purport to verse 34.
9. Since God Himself was present in Kardama’s home—why should he leave? (35)
10. Why is sannyäsa prohibited in this age of Kali-yuga? (35)
11. What is the main purpose of sannyäsa? (35)
12. What is the position of a woman who is left by her husband? (40)
13. Explain what is meant by ‘going to the forest’? (41)
14. Why is a sannyäsé freed from the responsibility to offer fire sacrifice? (42)
15. Explain what the last snare of mäyä is. (45)

Analogies
3.24.6: Fire is already present in wood, but by a certain process, fire is kindled. Similarly,
God is all-pervading. He is everywhere, and since He may come out from everything, He
appeared in His devotee's semen.

3.24.13: As a man cannot separate his life from his body, a disciple cannot separate the
order of the spiritual master from his life.

3.24.39: Since the sunshine is the luster of the sun planet, by seeing the sun one
automatically sees the sunshine; similarly, by seeing the Supreme Personality of Godhead
one simultaneously sees and experiences the Paramätmä feature as well as the impersonal
Brahman feature of the Supreme.

3.24.41: Alone in a field, if one falls into a blind well and no one is there to save him, he
may cry for years, and no one will see or hear where the crying is coming from. Death is
sure. Similarly, those who are forgetful of their eternal relationship with the Supreme Lord
are in the blind well of family life; their position is very ominous.

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 3.24 ADHYÄYA-KATHÄ-SÄRA
Verses 1-8:
Recalling Lord Viñëu’s words, Kardama Muni told Devahüti that the Lord would become her
son, and he advised her to worship the Lord with great faith. Thus the Lord would vanquish the
knot in Devahüti’s heart by becoming her son and teaching knowledge of devotional service.
After many years, the Lord entered the semen of Kardama & appeared in Devahüti.

Verses 9-25:
Brahmä, Maréci and other sages went to Kardama's hermitage because Brahmä knew that a
portion of the Supreme Lord, had appeared in the womb of Devahüti. After worshiping the Lord,
Brahmä glorified Kardama for carrying out his order as an ideal son, and he praised Kardama’s
nine daughters for helping to increase the population, urging Kardama to find them suitable
husbands to assist them. Brahmä then glorified the Lord’s descent as Kapila Muni. Brahmä,
along with the Kumäras and Närada then left for the higher planets. Then Kardama Muni
handed over his nine daughters to the nine great sages.

Verses 26-40
When Kapiladeva had descended, Kardama approached Him, offered obeisances and praised
His appearance. Kardama was grateful that Lord mercifully appeared in the home of an
ordinary householder like him, and he praised Him for increasing the honor of His devotees and
disseminating the process of real knowledge. Kardama surrendered to the lotus feet of Lord
Kapila, and begged for the Lord’s permission to renounce his family life.
Lord Kapila said He appeared to keep His promise to become Kardama’s son and to explain
Säìkhya philosophy, which is highly esteemed for self-realization by those desiring freedom
from material bondage, because in time this path had been lost. The Lord sanctioned
Kardama’s sannyasa telling Kardama to surrender all activities to Him. The Lord promised to
speak His sublime knowledge to His mother, so that she could also attain perfection.

Verses 41-47:
Kardama Muni circumambulated the Lord, and at once left for the forest. Accepting a vow of
silence to think of God alone, without association, he traveled all over as a sannyäsé, without
relationship with fire or shelter. He fixed his mind upon the Supreme Personality of Godhead,
and thus became liberated from conditioned life and became self-situated in transcendental
devotional service to the Personality of Godhead. He began to see that the Lord is seated in
everyone's heart, and that everyone is existing on Him. Thus Kardama Muni attained the path
back to Godhead.

Discussion Topics
(PrA/ThA) Modern marriage vs. Vedic marriage (15)
(PrA) He always remains the Lord, even if He appears as a son... (6, 16)
(PeA) Acceptance of sannyäsa in Kali-yuga (34-35, 40-42)

150
 Unit 11: Open Book Assessment Questions
CANTO 3 CHAPTER 20 TO CHAPTER 24

Answer two of the following essay questions in 600-800 words.

Understanding
1. Summarize Visarga - Brahmä’s creation with reference to 3.20. Use relevant Sanskrit
words from the text.

Personal Application
2. Explain the personal relevance of the following concept: “One who is attracted by the
beauty of Radha and Kåñëa cannot be attracted by the false beauty of this material world.”
(3.20.31)

Preaching application
3. Present the principle, as shown by Kardama Muni, of praying to the Lord in every
transaction of material existence to fulfill one’s heart's desire. (3.21.24-28)

Evaluation
4. With reference to 3.21.15 verse & purport, comment on the advantages of arranged
marriage over love marriage in society today. How can we evaluate divorces within ISKCON in
reference to these principles?

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 UNIT 11 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Present an overview of the meeting of Kardama Muni & Devahüti.
Reconcile the apparent contradiction, to visit Pilgrimage places as Vidura did or not to visit
(Narottama Das Thakur’s instruction) 20.4.
Summarize Visarga - Brahmä’s creation 3.20.

Personal Application
Explain the personal relevance of the following concept: “One who is attracted by the
beauty of Radha and Kåñëa cannot be attracted by the false beauty of this material world”
20.31.
Comment on the significance of the relationship between the bonafide spiritual master and
a disciple 22.5-7.

Preaching Application
Present an explanation of the interrelationship between brähmaëas and kñatriyas 22.1-4.
Present an explanation of the purpose of sex life to the contempory audience 22.19.
Present the principle, as shown by Kardama Muni, of praying to the Lord in every
transaction of material existence to fulfill one’s heart's desire 21.24-28.
Draw general principles from the ideal example of the husband & wife relationship between
Devahüti Kardama Muni 23.1-8.

Academic Integrity
Present an appropriate understanding of the example of Sväyambhuva Manu who enjoyed
his material happiness in the Kåñëa conscious atmosphere 22.34.
Discuss the appropriate & inappropriate application of the following principle, “A girl is
never allowed to select her own husband independently” 21.27.

Evaluation
Discuss, from various angles of vision, the performance of Çräddha as mentioned in 20.43.
Evaluate, in difference circumstances, the relevance of the following statements:
 Kardama Muni’s prayers, in 21.13-17, regarding finding a suitable wife,
 A householder must leave home after his fiftieth year 24.34-35.

Sastric Authority
Comment on their acceptance of the following statement: “Each planet has its particular
climatic influences and particular types of inhabitants” 23.43.

152
 UNIT 12 KAPILA SIKSHA 1
(CANTO 3 CHAPTERS 25-29)

Scheduled Reading Assignments

Lesson 1
Specific texts: 25.21-25; 38-41
Overview of Chapter 25
Revise Pürva-svädhyäya questions for Chapter 25

Lesson 2
Specific texts: 26.10-61
Overview of Chapter 26.10-61
Revise Pürva-svädhyäya questions for Chapter 26

Lesson 3
Specific texts: 27.1-9; 21-22
Overview of Chapter 27
Revise Pürva-svädhyäya questions for Chapter 27

Lesson 4
Specific texts: 28.13-33
Overview of Chapter 28
Revise Pürva-svädhyäya questions for Chapter 28

Lesson 5
Specific texts: 29.8-26
Overview of Chapter 29
Revise Pürva-svädhyäya questions for Chapter 29

153
 3.25 THE GLORIES OF DEVOTIONAL SERVICE

Pürva-svädhyäya

1. Briefly describe levels of consciousness in the three modes. (1)

2. Why was Devahüti interested to hear transcendental messages? (7)
3. Why did Devahüti say, "My engagement in sense gratification was also due to You.” (10)
4. Define puruña, prakåti and saàsära. (11)
5. What does the example of drinking milk and maintaining a cow indicate? (13)
6. Explain what is meant by brahma-siddhi. (19)
7. Examine the import of the phrase mat-kåte tyakta-karmäëas. (22)
8. Explain the example of the cat, kittens and the rat. (24)
9. List reasons explaining how bhakti is superior to yoga and mukti. (32-34, 36, 41)
10. Why does the Lord accept the form of the arcä-vigraha. (35)
11. Explain the importance of the word viläsa. (36)
12. Explain how the position of transcendental service cannot be destroyed. (38)
13. What is a devotee’s attitude toward temporary household or social life. (39-40)

Analogy
3.25.18: As the contamination of the germs of a particular disease can influence a weaker
person, similarly the influence of material nature, or illusory energy, can act on the weaker,
or conditioned, soul but not on the liberated soul.

154
 3.25 ADHYÄYA-KATHÄ-SÄRA

Verses 1-11:
Çaunaka asks Çré Süta Gosvämé to describe Lord Kapila’s activities and pastimes. Maitreya told
Vidura that when Kardama left for the forest, Lord Kapila stayed at Bindu-sarovara to please
His mother, Devahüti. Devahüti admits that due to false ego, she has been engaged by mäyä,
and has identified herself with her body. She inquires from Him as to the relationship between
man and woman and between spirit and matter.

Verses 12-19:
Lord Kapila replied that when one is completely cleansed of the impurities of lust and greed
produced from false identification one sees everything in the right perspective; he becomes
indifferent to material existence. Perfection in self-realization cannot be attained by any kind of
yogé unless he engages in bhakti.

Verses 20-27:
Lord Kapila explains that although attachment for the material is the soul’s greatest
entanglement, attachment to the self-realized devotees, opens the door of liberation, and he
lists the sädhu’s qualities, beginning with tolerance and mercy, advising his mother to take
shelter of such holy souls. Devotional service increases, step by step, in the association of
devotees.

Verses 28-44:
Devahüti asked: (1) By what kind of devotional service can I immediately attain the service of
Your lotus feet? (2) What is the mystic yoga system that completely ends material existence?
(3) How many ways can we understand that yoga? In response Kapila described the Säìkhya
system of philosophy, a combination of devotional service and mystic realization. He explained
that when the mind’s service spirit is engaged in the Lord’s devotional service, without any
motive, that is far better even than salvation. Such bhakti dissolves the subtle body of the living
entity without separate effort, just as fire in the stomach digests all that we eat. Seeing and
talking with the Lord, the pure devotee forgets everything else. Pure devotees do not desire
anything up to liberation, but are satisfied hearing and chanting the Lord’s glories, yet the Lord
gives them material opulence, mystic perfections, and ultimately promotion to the kingdom of
God.

Discussion Topics
(PeA/ M&M) Association with a sädhu (20, 24-26)
The symptoms of a sädhu (21-23)
(FC/PrA) The Path of Bhakti yoga (26-27)
The spirit of service is far better than siddhi / mukti (32-34, 36, 41)
(PeA/ AMI) Devotee’s attitude toward temporary household or social life (39-40)

155
 3. 26 FUNDAMENTAL PRINCIPLES OF MATERIAL NATURE

Pürva-svädhyäya

1. What is the result of understanding säìkhya philosophy? (1)

2. How is the phrase anädir ätmä puruño relevant for preaching? (3)
3. Explain the use of the term nitya-baddha (eternally conditioned). (5)
4. Respond to the Mäyävädé philosophy that the conditional existence of the living entity is
his lélä, or pastime. (7-8)
5. Explain how the living entity is the cause of his own suffering. (8)
6. Explain the difference between the pradhäna and prakåti. (10)
7. How does the Lord speak to every conditioned soul? (16)
8. Examine the role of doubt in intelligence. (30)
9. What is the potency of sound in regard bondage and liberation? (32)
10. List some of the activities going on because of movements of the air. (37-38)
11. What is the significance of Lord Brahmä’s four heads? (52)
12. Examine the relationship between the discharge of semen and death. (57)
13. According to Äyur-veda how should one treat nervous instability & irregularity in hunger
and thirst? (59-60)
14. Explain the sum and substance of the Säìkhya philosophical system. (72)

Analogies

3.26.9: Prakåti is connected with both the Supreme Lord and the living entities, just as a
woman is connected with her husband as a wife and with her children as a mother.
3.26.9: An analogy may be made with the father and mother: the mother and the father
exist, but sometimes the mother begets children. Similarly, this cosmic manifestation, which
comes from the unmanifest material nature of the Supreme Lord, sometimes appears and
again disappears.
3.26.17: As a woman cannot produce children unless impregnated by a man, material
nature cannot produce or manifest anything unless it is impregnated by the Supreme
Personality of Godhead in the form of the time factor.
3.26.17: As in the womb of a mother a child gradually grows different bodily parts, so in the
universal womb the universal form of the Lord gives rise to the creation of various
paraphernalia.

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 3.26 ADHYÄYA-KATHÄ-SÄRA

Verses 1-8:
Lord Kapila described to his mother the different categories [Säìkhya] of the Absolute Truth.
The Lord is perceivable everywhere by His effulgence which maintains the creation, accepting
the subtle material energy as a pastime. Material consciousness creates living entities’ material
life. Material nature is the cause of the material body and senses, and the senses’ presiding
deities. The feelings of happiness and distress are caused by the soul…
Verses 9-18:
Lord Kapila explained pradhäna & prakåti. The aggregate elements, namely the five gross
elements, the five subtle elements [smell, taste, color, touch and sound], the four internal
senses [mind, intelligence, ego and contaminated consciousness], the five senses for gathering
knowledge and the five outward organs of action [the organs for speaking, working, traveling,
generating and evacuating], are known as the pradhäna, or the qualified Brahman. Time, the
mixing element, is the twenty-fifth element. The Supreme Lord adjusts all these different
elements, keeping Himself within as the Supersoul and without as time.
Verse 19-31:
Manifestation from the mahat-tattva of the subtle elements consciousness, false ego,
intelligence, and mind are described along with their characteristics and predominating Deities.
Verses 32-49:
The manifestation from false ego of the sense objects or tan-mätras [sound, touch, form, taste
and smell], their corresponding gross elements [ether, air, fire, water, and earth], and the
senses that perceive them [sense of hearing, sense of touch, sense of sight, sense of taste,
and sense of smell] are described. Since the cause exists in its effect as well, the
characteristics of the former are observed in the latter.
Verses 50-72:
When the Lord, along with time, work, and the modes of material nature, entered into the
universe with the total material energy, an unintelligent egg arose, from which appeared the
Cosmic Being. The universal egg is covered by layers of water, air, fire, sky, ego and mahat-
tattva, increasing in thickness each layer is ten times bigger than the previous one, and the final
outside layer is covered by pradhäna. Within this egg is the universal form of Lord Hari, of
whose body the fourteen planetary systems are parts. For each sense, first the sense organ
would appear in the universal form, and then the sense itself would appear, along with its
presiding deity. All his material assets cannot arouse a sleeping man, but the Supersoul can
arouse him. One should contemplate that Supersoul.

Discussion Topics
(PrA) Relationship between the Lord, material nature & living entities (3-9)
The potency of sound in regard to bondage and liberation (32)
Cause of disease & Äyur-veda treatment (37, 59-60)
A sleeping man can be aroused only when the Supersoul helps him (71)
157
 COMPARISON OF KAPILA SÄÌKHYA TO ATHEISTIC SÄÌKHYA

Kapila Säìkhya Atheistic Säìkhya

Cause of creation
Supreme Lord’s glance Prakrti (pradhana) Brahman -
Produces puruña and prakrti

Cause of suffering
Jiva misidentifying with prakrti Prakrti, which is false

Concept of Truth
Jiva is servant of isvara Jiva is Isvara
Jiva is the doer Prakrti is the doer
Life comes from life Spirit comes from matter

Process
Jiva surrenders to Isvara Analyzing the elements,
Devotional service with practicing mystic yoga,
Knowledge of Säìkhya Separating the soul to get
and mystic yoga liberation

158
 3.27 UNDERSTANDING MATERIAL NATURE

Pürva-svädhyäya

1. Examine the application of the phrase yadåcchayopalabdhena santuñöo. (8)

2. Where should a devotee make his place of residence? (8)
3. Explain satya-dåk. (13-14)
4. Examine the terms icchä-dveña in relation to material bondage. (20)
5. How can one estimate his development of Kåñëa consciousness? (22)
6. Analyze the two main diseases of material contamination. (23)
7. How does the living entity loose his independence? (24)
8. What are yogés generally attracted to? (30)

Analogies
3.27.1: As the reflection of the sun appears to be on the water but is many millions of miles
away from the water, so one engaged in the bhakti-yoga process is nirguëa, or unaffected
by the qualities of material nature.

3.27.12: The room is dark, and the sun is far away in the sky, but the sun's reflection on the
water illuminates the darkness of the room. A pure devotee can realize the presence of the
Supreme Personality of Godhead in everything by the reflection of His energy.

3.27.14: The example given by Jéva Gosvämé is that a green bird that enters a green tree
appears to merge in the color of greenness, but actually the bird does not lose its
individuality.

3.27.20: there is no benefit in husking the skin of an empty paddy; the rice is already gone.
Similarly, simply by the speculative process one cannot be freed from material bondage, for
the cause still exists.

3.27.21: As long as one does not commit criminal acts, even though there is a police
department, he is not punished. Similarly, the liberated soul is not affected, although he is
in the material nature.

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 3.27 ADHYÄYA-KATHÄ-SÄRA

Verses 1-16:
The Personality of Godhead Kapila first describes the consciousness and behavior of liberated
and conditional souls, and then he tells, in great detail, how the conditioned soul can become
liberated by executing pure devotional service. He explains how the liberated soul can see the
Supreme Lord to manifest in this world in different places as a reflection. He explains how
although a devotee appears to be merged in the five material elements, the objects of material
enjoyment, the material senses and material mind and intelligence, he is understood to be
awake and to be freed from the false ego.

Verse 17-30:
Çré Devahüti asks if material nature ever gives release to the spirit soul. Lord Kapila explains
one can get liberation by seriously discharging devotional service unto Him and thereby hearing
for a long time about Him or from Him. By thus executing one’s prescribed duties, there will be
no reaction, and one will be freed from the contamination of matter. Awakened souls see
material life as nothing but a dream. Material nature’s influence cannot harm them, even when
they engage in material activities, because their minds are fixed on the Supreme Lord. After
many years and births, one becomes reluctant to enjoy even the highest material planets [no
desire for bhukti]. When a perfect yogé’s attention is no longer attracted to the by-products of
mystic powers [no desire for siddhi], his progress towards the Lord becomes unlimited, and
thus the power of death cannot overcome him.

Discussion Topics

(M+M) Best service to the people in general is to awaken them to Kåñëa c… (4)
Try to convince others and propagate Kåñëa consciousness (5)

(PeA) Çré Kapiladeva’s practical guidelines for devotional life (7-8)

Be satisfied with ones position as offered by the Lord (8)
A liberated soul is not affected, although he is in the material nature (21-26)
Pure and mixed devotional service (27)

(PrA) The illusory dream of lording it over material nature (4, 25)
Loving service to the Lord is actual independence (24)

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 3.28 KAPILA'S INSTRUCTIONS ON THE
EXECUTION OF DEVOTIONAL SERVICE

Pürva-svädhyäya

1. Comment on the principle of sva-dharmäcaraëaà. (2)

2. How does the Çrémad-Bhägavatam recommend one should eat? (3)
3. Describe the application of Asteyam, "to refrain from theft”. (4)
4. What sitting posture will help one to concentrate his mind on the Lord? (8)
5. Identify some of the metaphors used by Kapiladeva to describe the form of the Lord in
verses 13 to 33. (13-33)
6. Comment on the flowers in the spiritual sky. What do they indicate? (15)
7. List the eight kinds of forms recommended for the devotees to see. (18)
8. List reasons why the process of hearing & chanting is superior to fixing the mind on the
form of the Lord. (19)
9. Explain the meaning of nirväëa. (35)
10. List the four principles of the Vaiñëava philosophic doctrine. (41)
11. List the four different divisions of species-living entities. (42)

Analogies

3.28.10: One can purify the mind either by the breathing process or by the chanting
process, just as one can purify gold by putting it in a fire and fanning it with a bellows.

3.28.25: Just as a child is connected to his mother by the umbilical cord, so the first-born
living creature, Brahmä, by the supreme will of the Lord, is connected to the Lord by a lotus
stem.

3.28.28: The Supreme Lord keeps on His neck those living entities who are pure, as one
protects the jewels and pearls on the bosom and neck of one's body.

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 3.28 ADHYÄYA-KATHÄ-SÄRA

Verses 1-12:
Lord Kapila explained that one should do his prescribed duties competently and be satisfied
with gain obtained by God’s grace. One should worship the lotus feet of a guru. One should
cease performing conventional religious practices, accepting only what leads to salvation. One
should eat very frugally and live alone. One must be nonviolent and truthful, avoid thieving, be
satisfied with life’s bare necessities, abstain from sex life, perform austerity, be clean, study the
Vedas and worship the Lord. One must practice äsanas, präëäyäma], pratyähära &dhäraëa.
Fixing the vital air and the mind in one of the six cakras, thus concentrating one’s mind on the
Lord’s transcendental pastimes [dhyäna], is called samädhi. With the mind perfectly purified by
yoga, one should concentrate on the tip of the nose with half-closed eyes and see the Lord’s
form.

Verses 13-33:
The form of the Supersoul is described in detail with various metaphors. Once devoting his
mind to this, the yogé should not desire to see anything else.

Verses 34-44:
Such a yogé gradually develops pure love for Lord Hari. The hairs on his body stand erect
through excessive joy, and he is constantly bathed in tears of intense love [ bhäva]. Being
dovetailed with the Supreme Lord the mind is experienced as one with Him, being freed from
material qualities. The perfectly realized soul has no conception of how the material body is
moving or acting, as an intoxicated person cannot tell if he is dressed. The body of such a
liberated yogé is taken charge of by the Lord, functioning until its destined activities are finished.
A person situated in samädhi, the highest perfectional stage of yoga, does not accept the by-
products of the material body as his own, considering his bodily activities to be like the activities
of a body in a dream. The yogi should see the same soul in all manifestations, for all that exists
is a manifestation of different energies of the Supreme, and thus he should see all living entities
without distinction. Thus the yogé can be in the self-realized position after conquering the
insurmountable spell of mäyä, who presents herself as both the cause and effect of this
material manifestation and is therefore very difficult to understand.

Discussion Topics
(PrA) Astanga Yoga & Bhakti (4-11)
Hearing & chanting is superior to meditation on the pastimes of the Lord (19, 34)
Transcendental beauty of Lord Viñëu (13-33)
Nirväëa = dovetailed mind with Kåñëa's desire. This is called oneness (35)
(Und) Nirbéja & sabéja-yoga (34)
Four principles of the Vaiñëava philosophic doctrine (40-41)
(AMI) Yogi forgets his bodily demands (36-38)

162
 3.29 EXPLANATION OF DEVOTIONAL SERVICE BY LORD KAPILA

Pürva-svädhyäya

1. Explain the relationship between säìkhya yoga and bhakti yoga. (2)
2. Define pure devotional service. (8)
3. List the qualities of Vaiñëava’s in the modes of ignorance, passion & goodness. (8-10)
4. How many varieties of mixed devotion are there? (10)
5. List some of the characteristics of pure devotional service. (11-13)
6. Comment on the word nätihiàsä. (15)
7. List some of the recommended activities of a devotee on the intermediate level. (16-18)
8. List points describing how does the Lord feel if someone disregards His presence
everywhere as Supersoul and engages himself in the worship of the Deity in the temple. (21-24)
9. Explain the significance of the phrase ‘sva-karma-kåt’. (25)
10. Explain the use of the Sanskrit words mäna and däna. (27)
11. What example does Prabhupäda give to illustrate equality with discrimination? (28)
12. List the gradations of living entities as explained in verses 28-36.

Analogies

3.29.20: As a breeze carrying a pleasant fragrance from a garden of flowers at once

captures the organ of smell, so one's consciousness, saturated with devotion, can at once
capture the transcendental existence of the Supreme Personality of Godhead, who, in His
Paramatma feature, is present everywhere, even in the heart of every living being.

3.29.24: Many valuable foodstuffs may be presented to a person, but if the person is not
hungry, all such offerings are useless for him. Similarly, we may offer many valuable items
to the Deity, but if we have no real sense of devotion and no real sense of the Lord's
presence everywhere... in such a state of ignorance, we cannot offer anything acceptable
to the Lord.

3.29.35: When the poor man dovetails his desires with those of the rich man… then the
enjoyment is shared equally… when the living entity enters into the kingdom of God and
cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or
the same amount of pleasure as the Supreme Personality of Godhead.

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 3.30 ADHYÄYA-KATHÄ-SÄRA

Verses 1- 14
After hearing about Säìkhya philosophy, Devahüti now requests Lord Kapila to explain to her
the path of devotional service which she feels will help her to cultivate detachment from the
activities of the material world. Lord Kapila replies that there are varieties of devotional service
in ignorance, passion and goodness. Pure devotional service is spontaneous, uninterrupted
and unalloyed meant only for Näräyaëa, Viñëu, or Kåñëa. A pure devotee does not aspire for
material prosperity or even the five kinds of liberation.

Verses 15-20
A devotee must execute his prescribed duties in devotional service to the Lord, without desire
for profit. All types of devotees should perform deity worship. An intermediate devotee must
see other living entities as spiritual sparks of the Supreme Lord. He should worship an acarya
and should show compassion to spiritually impoverished souls. He should make friendship with
persons who are on an equal level with himself, must always hear and chant, be simple and
straightforward, and avoid the company of neophytes. The result of such behavior will be
attraction to hearing about the Lord.

Verses 21- 35
Lord Kapila explains that one who is ignorant of the Lord’s presence in all living entities never
pleases Him by the worship of the Deity in the temple. Lord Kapila describes a hierarchy of
living entities from inanimate objects to pure devotees.

Verses 36- 45
Devotees who know the time factor as another representation of the Lord have nothing to fear
from the influence of time. All functions of creation, maintenance and destruction are carried
out by the demigods in fear of the Lord.

Discussion Topics
(PeA) Characteristics of mixed & pure devotional service (8-13)
Separatist mentality (9)
Recommended activities of a devotee on the intermediate platform (16-18)
(M+M) Lord is pleased with compassionate devotees (5-6)
Deity worship & seeing the Lord’s presence everywhere (21-24)
Devotees are expected to carry the message of Lord to conditioned souls (23)
Distribution of prasäda is essential for persons who make offerings to the Lord (24)
(PrA) One should not commit more violence than necessary (15, 23)
Gradations of living entities (28-36)
(SC) Nature is working out of fear of the Lord (40-45)

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 UNIT 12 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
List the characteristics of the intelligence 26.30.
Discuss the sense activities which are required to wake the virat-puruña 26.62.
Compare Säìkhya philosophy & Bhakti-yoga 3.29.1-2.

Personal Application
Identify challenges faced in applying Kapiladeva’s statement: “attachment for the material
is the greatest entanglement of the spirit soul …attachment, when applied to the self-
realized devotees, opens the door of liberation” 25.20.
Discuss the qualities of a sadhu in relation to their personal lives 25.21-24.
Discuss the activities of a devotee in relation to their personal lives 27.3-9; 15-18.

Preaching Application
Present an overview of Lord Kapila’s instructions from this section.
Present a brief overview of creation 26.10-61.
Present an analysis of devotional service in the modes 27.8-10.

Çästra-cakñusä
Reflect on the relevance in their own lives of Kapiladeva’s statement: “Devotees cannot be
deprived of their possessions at any time” 25.38

165
166
 UNIT 12 KAPILA SIKSHA 2

(CANTO 3 CHAPTERS 30-33)

SCHEDULED READING ASSIGNMENTS

Lesson 1
Specific texts: 30.8-34
Overview of Chapter 30
Revise Pürva-svädhyäya questions for Chapter 30

Lesson 2
Specific texts: 31.1-41
Overview of Chapter 31
Revise Pürva-svädhyäya questions for Chapter 31

Lesson 3
Overview of Chapter 32
Revise Pürva-svädhyäya questions for Chapter 32

Lesson 4
Specific texts: 33.1-7; 12-13, 20-22, 28
Overview of Chapter 33
Revise Pürva-svädhyäya questions for Chapter 33

167
3.30 DESCRIPTION BY LORD KAPILA OF ADVERSE FRUITIVE ACTIVITIES

Pürva-svädhyäya

1. Explain the terms prakñepätmikä & ävaraëätmikä. (4-5)

2. Describe family relationships in the material world & in Kåñëaloka. (7)
3. List the points you find interesting from Lord Kapiladeva’s description of:
a. A family life. (8-18)
b. The miseries afflicted to the sinner on the way to Yamaraja’s planet. (19- 24)
c. Hellish punishments for a materialist. (25 -28)
4. What important function do the dogs engaged by Yamaräja perform? (21)
5. Why are hellish punishments sometimes visible on this planet also? (29)

Analogies

3.30.1: As a mass of clouds does not know the powerful influence of the wind, a person
engaged in material consciousness does not know the powerful strength of the time factor,
by which he is being carried.

3.30.8: Family life within the kingdom of illusory energy, mäyä, is just like a prison for the
eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly,
a conditioned soul is shackled by the charming beauty of a woman, by her solitary
embraces and talks of so-called love, and by the sweet words of his small children.

3.30.13: Seeing him unable to support them, his wife and others do not treat him with the
same respect as before, even as miserly farmers do not accord the same treatment to their
old and worn-out oxen.

3.30.32: When a man steals some money, if he is caught and agrees to return it, he is not
freed from the criminal punishment. By the law of the state, even though he returns the
money, he has to undergo the punishment. Similarly, the money earned by a criminal
process may be left by the man when dying, but by superior arrangement he carries with
him the effect, and therefore he has to suffer hellish life.

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 3.30 ADHYÄYA-KATHÄ-SÄRA

Verses 1-6
Lord Kapila explains how the materialist wastes his life absorbed in economic development
which will be destroyed by time.The attached materialist is ignorant of the temporary situation
he is in. In whatever species of life he is in, by the influence of Mäyä he finds some happiness.
Mäyä has two phases of activities called ävaraëätmikä which means “covering,” and
prakñepätmikä “pulling down.”

Verses 7-17
A materialistic man gives heart and senses to a woman, who falsely charms him with mäyä and
he forgets his real duty. The love of the woman at home and the talk of the children make him a
secure prisoner. With sinful acts he secures money by committing violence and he goes to hell
for those for whom he earned the money. The family members are never satisfied with his
service and when he is unable to support them he is treated like an old useless ox. Thus he
remains at home just like a pet dog and eats whatever is so negligently given to him. Even
though his life becomes less than a dog's he still does not become averse to family attachment.

Verses 18-24
At death he remains absorbed in anxiety over family concerns. He sees the Yamadutas come
before him and in great fear he passes stool and urine. Just like a criminal is arrested, the
Yamadütas bind him by the neck with strong rope and cover his subtle body so that he may
undergo severe punishment. Having gone through all the miserable, hellish conditions and
having passed in a regular order through the lowest forms of animal life prior to human birth,
and having thus been purged of his sins, he is reborn again as a human being.

Discussion Topics

(PrA) Relationship between material advancement, time & Kåñëa consciousness (1-3)
Prakñepätmikä & ävaraëätmikä potencies (4-5, 29)
The spell of mäyä… Indra forgets heaven and is satisfied with hog's life… (5)

(PeA) Means of livelihood of those trying to advance in Kåñëa consciousness (31-33)

(SC) Lord Kapiladeva’s description of materialistic family life (8-18)

Suffering after death for a materialist (19-34)

(M+M) there is no institution to train them to control the senses (21)

Kåñëa consciousness… protects all human beings from gliding down to hell (34)

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 3.31 LORD KAPILA'S INSTRUCTIONS ON THE MOVEMENTS OF THE LIVING ENTITIES

Pürva-svädhyäya

1. By what two factors is a living entity made to enter into the womb of a woman? (1)
2. Describe the condition of the child in the womb. (5-9)
3. Why does the human soul in the womb pray to the Lord? (11-13)
4. Why does the living entity not wish to depart from the mother's abdomen? (20)
5. What general principle does Prabhupäda draw from the fact that the child can be fully
Kåñëa conscious within the womb of the mother? (21)
6. Why is the tendency to be attracted by beauty natural? (39)
7. What is the special significance of Rädhä-Kåñëa worship? (38)
8. Explain the meaning of anädi karama-phale. (44)

Analogies

3.31.19: The evolutionary process of different types of bodies is something like that of a
fructifying flower. Just as there are different stages in the growth of a flower -- the bud
stage, the blooming stage and the full -- fledged, grown-up stage of aroma and beauty --
similarly, there are 8,400,000 species of bodies in gradual evolution, and there is
systematic progress from the lower species of life to the higher.

3.31.40: One who associates with such mäyä (the form of a woman) by accepting services
must certainly know that this is the way of death, just like a blind well covered with grass…
Sometimes it happens that a rejected well is covered by grass, and an unwary traveler who
does not know of the existence of the well falls down, and his death is assured.

3.31.42: A woman, therefore, should consider her husband, her house and her children to
be the arrangement of the external energy of the Lord for her death, just as the sweet
singing of the hunter is death for the deer.

3.31.44: Materialistic life involves a series of actions and reactions. It is a long film spool of
actions and reactions, and one life-span is just a flash in such a reactionary show.

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 3.31 ADHYÄYA-KATHÄ-SÄRA

Verses 1-10
Under the supervision of the Lord and according to his karma, the living entity is made to enter
into the womb of a woman through the particle of male semen. Kapiladeva describes the
gradual development of the body in the womb. Encaged in an abominable residence of stools
and urine and a bitten by worms, the child becomes unconscious because of the terrible
condition. If the child is fortunate, he can remember all the troubles of his past one hundred
births and thus pray with folded hands, appealing to the Lord, who has put him in that condition.

Verses 11-22
Realizing that conditional life is due to his forgetfulness of his relationship with the Supersoul,
the human soul prays to the Lord to be released from his confinement. Even though he is in a
terrible condition in the womb he prays to the Lord not to come out since he will fall again into
the bodily concept of life. The child expresses his determination to remain Kåñëa conscious and
thus be saved from entering into wombs again.

Verses 22-31
The child takes birth in great agony, loses its superior knowledge. After coming out of the
womb also the child suffers since he is given to the care of persons who are unable to
understand what he wants. During childhood and youth he suffers pain over desires to get
things he cannot achieve. By ignorance the living entity accepts the material body as himself.

Verses 32-48
Due to bad association with people attached to sex and the tongue, he again goes towards hell.
The Lord’s energy Mäyä in the shape of a woman is very strong and only the sage Näräyaëa is
immune. One who aspires to render service unto the Lord should never associate with women.
Woman is the representation of Mäyä. For woman, man is Mäyä and she should consider her
husband, her house and her children to be the arrangement of the external energy of the Lord
for her death, just as the sweet singing of the hunter is death for the deer. As per his karma the
living entity gets his next body. When the reaction of his particular activity comes to an end,
that end is called death, and when a particular type of reaction begins, that beginning is called
birth. Through devotional service one should practice real renunciation.

Discussion Topics
(PeA) Prayers by the soul in the womb (12-21)
Rädhä-Kåñëa worship (material sex desire is perverted reflection) (38-39)
(PrA) Condition of the child within the womb (1-10) / Miseries of birth (22-27)
Man and woman should live together as householders in relationship with Kåñëa (42)
(AMI) Association of women is the gateway to hellish life (38-40)
Body of a man has greater opportunity to get out of the material clutches (41)
(SC) Woman is wonderful creation of mäyä to keep the conditioned soul in shackles. (32-39)
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 3.32 ENTANGLEMENT IN FRUITIVE ACTIVITIES

Pürva-svädhyäya

1. Explain the difference between pravåtti & nivåtti dharma. (6)

2. Describe the destination of persons who are worshipers of Hiraëyagarbha. (8)
3. Why are the materialists compared to stool-eating hogs? (19)
4. Explain how for a devotee there is no question of agreeable or disagreeable. (25)
5. List briefly the different activities prescribed for the four orders of the social system to
elevate one to the platform of self-realization. (34-36)
6. List the two symptoms of advancement in the process of devotional service. (34-36)
7. Summarize the main points of Prabhupäda’s purport to verse 40.
8. Explain what it means to be a bhakta. (42)

Analogy

3.32.34-36: A hungry man feels strength and satisfaction from eating, and at the same time
he gradually becomes detached from eating any more. Similarly, with the execution of
devotional service, real knowledge develops, and one becomes detached from all material
activities.

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 3.32 ADHYÄYA-KATHÄ-SÄRA

Verses 1- 4
The Lord describes the gåhamedhé, the person who enjoys material benefits by performing
religious rituals. Such persons are bereft of Kåñëa consciousness and are not interested in
devotional service to the Lord. They are elevated to the heavenly planets, but they have to
come back to earth. At the time of dissolution, the heavenly planets are destroyed.

Verses 5- 22
There are persons who perform prescribed duties for gratification of the Supreme Lord. Such
persons attain the kingdom of God. Worshippers of Hiraëyagarbha, and yogis go to
Brahmäloka until the time of dissolution after which they enter the kingdom of God along with
Brahmä. Brahmä and other great sages attain the first puruña, Maha Viñëu but have to take
birth again in the next creation because of their independent nature. Persons who are
interested only in Dharma, Artha and Kama, are compared to stool-eating hogs. Such people
go to Pitrloka but they come down to earth again and take birth in their own families. Therefore
Lord Kapila advises Mother Devahüti to take shelter of the Lord with devotion.

Verses 23- 38
By devotional service transcendental knowledge and detachment develop. A devotee is
equipoised in his vision and does not see anything as superior or inferior. Those who are
averse to the Lord speculate with their imperfect senses about the nature of the Absolute Truth.
Only persons who engage in devotional service in full Kåñëa consciousness can become
absorbed in full samädhi. There are different activities are prescribed for different persons so
that they may be elevated to the platform of self-realization and from there to Kåñëa
consciousness.

Verses 39- 42
The instructions given by Lord Kapila are not to be given to persons who are too greedy, too
attached to family life, nondevotees and those who are envious of the Lord. Rather they should
be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to
all kinds of living entities, eager to render service with faith and sincerity and who have taken
the Supreme Personality of Godhead to be dearer than anything else. Anyone who once
meditates upon Lord Kapila with faith and affection, who hears and chants about Him, surely
goes back home, back to Godhead.

Discussion Topics
(PrA) Results of pious activities are temporary (3-4, 20-21)
(PeA) Qualifications for hearing Kapiladeva’s instructions (40-42)
If a Godbrother is more enlightened and advanced in Kåñëa consciousness, one should accept
him as almost equal to the spiritual master (42)

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 3.33 ACTIVITIES OF KAPILA

Pürva-svädhyäya

1. What stage was achieved by Devahüti? (1)

2. Why is Devahüti astonished? (2)
3. What type of utterence of the holy name is required to immediately become eligible to
perform Vedic sacrifices? (6-7)
4. What does the example of Öhäkura Haridäsa show? (7)
5. How can we see if one is a jévan-mukta? (10)
6. Why did Kapiladeva leave home? (12)
7. What was the way of Vedic civilization in regard to household paraphernalia? (17)
8. What general principles can be drawn from Devahüti attachment to her son? (20-22)
9. To where was Devahüti promoted? (30)

Analogies

3.33.6: Çré Sanatana Gosvämé: "As a base metal like bell metal can be changed into gold
by a chemical process, any person can similarly be changed into a brähmaëa by diksa-
vidhana, the initiation process".

3.33.7: If one is seated on the bench of a high-court and is giving judgment on cases, it
means that he has already passed all legal exams and is better than those who are
engaged in the study of law ... In a similar way, persons who are chanting the holy name
are transcendental to those who are factually performing the Vedic rituals and those who
expect to be qualified.

3.33.28: It is customary in the renounced order of life that one should not take any service
from a servant or maid, but Devahüti was being served by the celestial maidservants. This
may appear to be against the spiritual concept of life, but just as fire is still beautiful even
when surrounded by smoke, she looked completely pure although it seemed that she was
living in a luxurious way.

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 3.33 ADHYÄYA-KATHÄ-SÄRA

Verses 1-12
Devahüti expresses astonishment about the Lord’s taking birth in her womb. Devahüti glorifies
the Holy Name of the Lord. The chanters of the Holy Name have already performed all kinds of
Vedic rituals and sacrifices. Devahüti summarizes that Lord Kapila is Lord Viñëu. Lord Kapila
says that if you traverse this path of self-realization perfectly, surely you shall be freed from
fearful material contamination and shall ultimately reach Me. Lord Kapila leaves home after
instructing His mother.

Verses 13-32
Devahüti begins to practice yoga in Kardama Muni’s ashram. Kardama Muni’s ashram is so
opulent that the denizens of heaven envy it. Devahüti gives up all comforts, however was
aggrieved at the separation from her son because He was the Lord. Engaging seriously in
devotional service and accepting only necessities of the body, she becomes purified. Devahüti
was promoted to Vaikuëöha planet known as Kapila Vaikuëöha, to reside in the company of her
transcendental son. The place where Devahüti achieves perfection is called Siddhapada. The
material elements of her body melted into water and are now a flowing river. Anyone who
bathes in that river also attains perfection.

Verses 33-37
After leaving home, Lord Kapila and headed for northeast. Celestial denizens, munis and
apsaras offered Him respects. The ocean offered Him oblations and a place of residence still
known as Gaìgä-sägara. Even now Kapila Muni is staying there in trance for the deliverance of
the conditioned souls in the three worlds, and all the äcäryas, or great teachers, of the system
of Säìkhya philosophy are worshiping Him. The description of the dealings of Kapiladeva and
His mother is very confidential, and anyone who hears or reads this narration becomes a
devotee of the Supreme Personality of Godhead and enters His abode.

Discussion Topics

(Und) Lord licks His toe to taste the nectar for which the devotees always aspire (4)

(PeA) To be too fat is not very good for spiritually advanced life (14)

(PrA) Glorious effects of chanting the Holy Name (6-7)

Kapiladeva’s departure from and Devahüti’s remaining at home (12-13, 20-22, 28)

175
 Unit 12: Open Book Assessment Questions
CANTO 3 CHAPTER 25 TO CHAPTER 33

Answer two of the following essay questions in 600-800 words.

Understanding
1. Write in your own words a brief summary of the Säìkhya philosophy given by Lord
Kapila in Canto 3 Chapters 25-29.

Preaching application
1. Discuss what general principles, relevant for preaching, can be drawn from Kapiladeva’s
departure and Devahüti’s remaining at home. (33.12-13, 20-22, 28)

Çästra-cakñusä
2. Discuss the relevance, for society in general, of association with sadhus, with reference
to 3.25.20.

Personal Application
3. Select some qualities of a sadhu mentioned in 3.25.21- 24, which you find particularly
inspiring. Discuss your plan to further develop these qualities in yourself.

4. Explain mixed and pure devotional service with reference to 3.29.7-13. Discuss how this
is relevant for your own spiritual life.

176
 UNIT 12 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Present an overview of Kapiladeva’s teachings in this section.

Personal Application
Discuss the relevance in their own lives, and in ISKCON in general, of Prabhupäda’s
statements regarding the means of livelihood of those trying to advance in Kåñëa
consciousness 30.31-33.

Preaching Application
Select points from Lord Kapiladeva’s descriptions of:
 Materialistic family life 30.8-18,
 Sufferings after death for a materialist 30.19-34,
 Condition of the child within the womb 31.1-10,
 Prayers by a soul in the womb 31.12-21,
 The miseries of birth 31.22-27,
 Sexual entanglement 31.38-41,
and discuss how to present them to the contemporary audience.

Discuss what general principles, relevant for preaching, can be drawn from Kapiladeva’s
departure and Devahüti’s remaining at home 33.12-13, 20-22, 28.

177
 Open Book Assessment Student Guidelines

Answer the question

Please study the question well and understand it before you start writing. Clarify doubts with
teachers and peers.

Presentation Layout and Style

Please present your essay in an easy to read font and font size with ample margins and spaces
between the lines. Please break overly long sentences into shorter sentences and large
unwieldy blocks of text into neat paragraphs. In some cases you may want to divide the essay
into sections with self-explanatory headings so the reader can understand your essay’s
contents at a glance. Please demonstrate a clear progression or sequential development of
concepts in your essay with an introduction, middle and conclusion, so that one sentence or
sections leads smoothly into the next. Please establish links and signposts that bridge
sentences and sections to help achieve this cohesiveness.

Avoid Irrelevancy and Redundancy

Please evaluate every sentence and section of the essay for relevancy in answering the
question and for redundancy, and, by so doing, you will help ensure your essay remains
focused and concise. When you endeavor to remain within the word limit, you naturally will
condense material by prioritizing and selecting only core arguments. You will thus communicate
in a more understandable manner.

Using Quotations
Use quotes to support but not to replace your argument. If the idea in a quotation can be readily
paraphrased and retold in one’s own language, then take this preferred option. While doing so,
please indicate the source from where the idea was derived. Don’t have your quotes stand
alone, but rather introduce them and explain their significance. Use quotation marks and cite
the reference for all quotes.

Deadlines
Note the deadlines for essay submission in the schedule distributed in the Orientation Lesson.
Facilitators, upon request, may grant deadline extensions in exceptional circumstances.
Students not submitting essays on time and not arranging deadline extensions on a particular
unit will automatically fail the unit.

178
 MODULE 1 INDIVIDUAL PRESENTATION ASSESSMENT

Prepare a 45-minute presentation on a selected topic from the Bhägavatam Cantos 1-3.
15% Presentation Skills
Show their competency in basic speaking and listening skills.
Speak with appropriate language & speed.
Appropriate use of resources.
Have good use of body language & eye contact.
Show the effective time management (leave 10-15 minutes (45 mins total)3 for questions & answers)

30% Understanding
Accurately present an outline of a particular theme, event, or series of events from Cantos 1-3.
Clearly explain, in some depth, philosophical points and subtle nuances of meaning from the
selected topic.
Resolve any apparent contradictions which may be found in the selected topic.
Identify particular Sanskrit words/phrases, from the selected text, related to the philosophical
points presented.
Satisfactorily answer questions in relation to the selected topic.

10% Academic Integrity

Select material from the topic and explain how it could be misused. Explain the fallacy of its
misuse.

15 % Mood and Mission

Present material from the topic which gives insight into Prabhupäda’s mood and mission and
discuss its significance.

20 % Preaching Application
Present points suitable to the audience, making the topic accessible.
Quote from memory at least four appropriate verses from the Bhägavatam in general and give
specific attention to some Sanskrit words in at least 1 of the verses.
Support the above points with verses (quoted from memory), examples or analogies,
appropriate to the topic, from the Bhägavatam in general and other bhakti-çästras.
10 % Personal Application
Present material from the selected theme, event, or series of events which is particularly
relevant to you. Explain how by applying the selected material you can overcome challenges
you may be facing in your spiritual life. (Optional)

3
Penalty of 5% may be deducted for late starting & finishing presentations at the discretion of the facilitator.
Each presentation will be assessed by the students and by the facilitator. Aggregate grade will be calculated 40%
from the mean of the peer assessment and 60% from the facilitator.

179
 BHAKTIVAIBHAVA MODULE 1 ASSESSMENT OVERVIEW

Closed Book Assessment

Closed book tests will be given at the end of each unit assessing student’s knowledge and
memory of that unit. No additional summative closed book tests will be given. Closed book tests
will comprise of approximately ten questions drawn from Pürva-svädhyäya (Preliminary Self
Study questions & analogies). Memorization slokas will be assessed orally on an individual
basis. Sloka assessment must be completed prior to two weeks before the end of the module.
Discuss with the facilitator for a suitable time to have your sloka assessment.

Open Book Assessment

Approximately 10 open book questions, assessing student’s educational achievements for each
unit, will be given at beginning of each Unit. These open book questions will be based upon the
Paöhana-prayojanam (educational goals or learning objectives) for each unit, which are
provided in the Student Handbook. Student’s answers to the open book questions must be
submitted before the commencement of the subsequent unit. Late submissions may incur a
penalty of 5% at the discretion of the facilitator.

Presentations
Students will give a lecture on a verse from SB and make one presentation during the Module.

Grades
Your overall grade for the module will be the aggregate of the following:

Closed Book Tests & slokas 30%

Closed Book Tests 15%
Slokas 15%

Open Book Questions 35%

Presentations 30%
Individual Lecture 15%
Individual Presentation 15%

Sadhana 5%

Students who complete all 12 units, and who achieve an overall grade of 65% or over, will be
credited with a pass in the Module. Students' overall grades will be submitted to MI’s
Assessment Board for final approval. Marginal cases may be requested to appear for an
interview, or resubmit part or all of the assessment. Students may appeal to ISKCON’s
Examination Board if they are dissatisfied with the decision of MI’s Assessment Board.
180
Selected Verses for Assessment

Canto 1 Canto 2 Canto 3

1.1.1 2.1.2 3.15.43

1.1.2 2.1.3 3.25.21
1.1.3 2.1.4 3.25.22
1.1.10 2.1.6 3.25.25
1.2.4 2.3.10 3.29.13
1.2.6 2.3.17 3.31.1
1.2.7 2.4.1 3.33.6
1.2.8
1.2.11 2.3.19
2.3.24 3.33.7
1.2.13 2.8.4
1.2.17 2.8.5
1.2.18 2.8.6
1.2.19 2.9.31
1.2.20 2.9.33
1.3.28 2.9.34
1.3.43 2.9.35
1.5.10 2.9.36
1.5.11 2.10.1
1.5.17
1.7.4
1.7.5
1.7.6
1.13.10
1.7.7
1.7.10
1.8.25
1.8.26
Total 25 Total 17 Total 8
Total 38

Students must select and memorize 38 slokas out of the 50 slokas listed above. The slokas in
bold are mandatory. They will be assessed orally during the course.

181
 ÇRÉMAD-BHÄGAVATAM ÇLOKAS

1.1.1
oà namo bhagavate väsudeväya
janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of

Godhead; väsudeväya—unto Väsudeva (the son of Väsudeva), or Lord Çré Kåñëa, the
primeval Lord; janma-ädi—creation, sustenance and destruction; asya—of the manifested
universes; yataù—from whom; anvayät—directly; itarataù—indirectly; ca—and; artheñu—
purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—imparted;
brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who; ädi-
kavaye—unto the original created being; muhyanti—are illusioned; yat—about whom;
sürayaù—great sages and demigods; tejaù—fire; väri—water; mådäm—earth; yathä—as
much as; vinimayaù—action and reaction; yatra—whereupon; tri-sargaù—three modes of
creation, creative faculties; amåñä—almost factual; dhämnä—along with all transcendental
paraphernalia; svena—self-sufficiently; sadä—always; nirasta—negation by absence;
kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I do meditate upon.

O my Lord, Çré Kåñëa, son of Väsudeva, O all-pervading Personality of Godhead, I offer my

respectful obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute
Truth and the primeval cause of all causes of the creation, sustenance and destruction of the
manifested universes. He is directly and indirectly conscious of all manifestations, and He is
independent because there is no other cause beyond Him. It is He only who first imparted the
Vedic knowledge unto the heart of Brahmäjé, the original living being. By Him even the great
sages and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him do the
material universes, temporarily manifested by the reactions of the three modes of nature,
appear factual, although they are unreal. I therefore meditate upon Him, Lord Çré Kåñëa, who is
eternally existent in the transcendental abode, which is forever free from the illusory
representations of the material world. I meditate upon Him, for He is the Absolute Truth.

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 1.1.2 dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäà satäà
vedyaà västavam atra vastu çivadaà täpa-trayonmülanam
çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù
sadyo hådy avarudhyate 'tra kåtibhiù çuçrüñubhis tat-kñaëät

dharmaù—religiosity; projjhita—completely rejected; kaitavaù—covered by fruitive

intention; atra—herein; paramaù—the highest; nirmatsaräëäm—of the one-hundred-
percent pure in heart; satäm—devotees; vedyam—understandable; västavam—factual;
atra—herein; vastu—substance; çivadam—well-being; täpa-traya—threefold miseries;
unmülanam—causing uprooting of; çrémat—beautiful; bhägavate—the Bhägavata Puräëa;
mahä-muni—the great sage (Vyäsadeva); kåte—having compiled; kim—what is; vä—the
need; paraiù—others; éçvaraù—the Supreme Lord; sadyaù—at once; hådi—within the
heart; avarudhyate—become compact; atra—herein; kåtibhiù—by the pious men;
çuçrüñubhiù—by culture; tat-kñaëät—without delay.

Completely rejecting all religious activities which are materially motivated, this Bhägavata
Puräëa propounds the highest truth, which is understandable by those devotees who are fully
pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such
truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the great sage
Vyäsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any
other scripture? As soon as one attentively and submissively hears the message of
Bhägavatam, by this culture of knowledge the Supreme Lord is established within his heart.

1.1.3
nigama-kalpa-taror galitaà phalaà
çuka-mukhäd amåta-drava-saàyutam
pibata bhägavataà rasam älayam
muhur aho rasikä bhuvi bhävukäù

nigama—the Vedic literatures; kalpa-taroù—the desire tree; galitam—fully matured;

phalam—fruit; çuka—Çréla Çukadeva Gosvämé, the original speaker of Çrémad-
Bhägavatam; mukhät—from the lips of; amåta—nectar; drava—semisolid and soft and
therefore easily swallowable; saàyutam—perfect in all respects; pibata—do relish it;
bhägavatam—the book dealing in the science of the eternal relation with the Lord; rasam—
juice (that which is relishable); älayam—until liberation, or even in a liberated condition;
muhuù—always; aho—O; rasikäù—those who are full in the knowledge of mellows;
bhuvi—on the earth; bhävukäù—expert and thoughtful.

O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the desire tree of
Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé. Therefore this fruit has

183
become even more tasteful, although its nectarean juice was already relishable for all, including
liberated souls.

1.1.10
präyeëälpäyuñaù sabhya
kaläv asmin yuge janäù
mandäù sumanda-matayo
manda-bhägyä hy upadrutäù

präyeëa—almost always; alpa—meager; äyuñaù—duration of life; sabhya—member of a

learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age; janäù—the
public; mandäù—lazy; sumanda-matayaù—misguided; manda-bhägyäù—unlucky; hi—and
above all; upadrutäù—disturbed.

O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy,
misguided, unlucky and, above all, always disturbed.

1.1.19
vayaà tu na vitåpyäma
uttama-çloka-vikrame
yac-chåëvatäà rasa-jïänäà
svädu svädu pade pade

vayam—we; tu—but; na—not; vitåpyämaù—shall be at rest; uttama-çloka—the Personality

of Godhead, who is glorified by transcendental prayers; vikrame—adventures; yat—which;
çåëvatäm—by continuous hearing; rasa—humor; jïänäm—those who are conversant with;
svädu—relishing; svädu—palatable; pade pade—at every step.
We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is
glorified by hymns and prayers. Those who have developed a taste for transcendental
relationships with Him relish hearing of His pastimes at every moment.

1.2.4
näräyaëaà namaskåtya
naraà caiva narottamam
devéà sarasvatéà vyäsaà
tato jayam udérayet

näräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful

obeisances; naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human

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being; devém—the goddess; sarasvatém—the mistress of learning; vyäsam—Vyäsadeva;
tataù—thereafter; jayam—all that is meant for conquering; udérayet—be announced.

Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should offer
respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa Åñi,
the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto Çréla
Vyäsadeva, the author.

1.2.5
munayaù sädhu påñöo 'haà
bhavadbhir loka-maìgalam
yat kåtaù kåñëa-sampraçno
yenätmä suprasédati

munayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself;

bhavadbhiù—by all of you; loka—the world; maìgalam—welfare; yat—because; kåtaù—
made; kåñëa—the Personality of Godhead; sampraçnaù—relevant question; yena—by
which; ätmä—self; suprasédati—completely pleased.

O sages, I have been justly questioned by you. Your questions are worthy because they relate
to Lord Kåñëa and so are of relevance to the world's welfare. Only questions of this sort are
capable of completely satisfying the self.

1.2.6
sa vai puàsäà paro dharmo
yato bhaktir adhokñaje
ahaituky apratihatä
yayätmä suprasédati

saù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—occupation;

yataù—by which; bhaktiù—devotional service; adhokñaje—unto the Transcendence;
ahaituké—causeless; apratihatä—unbroken; yayä—by which; ätmä—the self; suprasédati—
completely satisfied.

The supreme occupation [dharma] for all humanity is that by which men can attain to loving
devotional service unto the transcendent Lord. Such devotional service must be unmotivated
and uninterrupted to completely satisfy the self.

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1.2.7 väsudeve bhagavati
bhakti-yogaù prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam

väsudeve—unto Kåñëa; bhagavati—unto the Personality of Godhead; bhakti-yogaù—

contact of devotional service; prayojitaù—being applied; janayati—does produce; äçu—
very soon; vairägyam—detachment; jïänam—knowledge; ca—and; yat—that which;
ahaitukam—causeless.

By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately
acquires causeless knowledge and detachment from the world.

1.2.8
dharmaù svanuñöhitaù puàsäà
viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam

dharmaù—occupation; svanuñöhitaù—executed in terms of one's own position; puàsäm—

of humankind; viñvaksena—the Personality of Godhead (plenary portion); kathäsu—in the
message of; yaù—what is; na—not; utpädayet—does produce; yadi—if; ratim—attraction;
çramaù—useless labor; eva—only; hi—certainly; kevalam—entirely.

The occupational activities a man performs according to his own position are only so much
useless labor if they do not provoke attraction for the message of the Personality of Godhead.

1.2.9
dharmasya hy äpavargyasya
närtho 'rthäyopakalpate
närthasya dharmaikäntasya
kämo läbhäya hi småtaù

dharmasya—occupational engagement; hi—certainly; äpavargyasya—ultimate liberation;

na—not; arthaù—end; arthäya—for material gain; upakalpate—is meant for; na—neither;
arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate
occupational service; kämaù—sense gratification; läbhäya—attainment of; hi—exactly;
småtaù—is described by the great sages.

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All occupational engagements are certainly meant for ultimate liberation. They should never be
performed for material gain. Furthermore, according to sages, one who is engaged in the
ultimate occupational service should never use material gain to cultivate sense gratification.

1.2.10
kämasya nendriya-prétir
läbho jéveta yävatä
jévasya tattva-jijïäsä
närtho yaç ceha karmabhiù

kämasya—of desires; na—not; indriya—senses; prétiù—satisfaction; läbhaù—gain;

jéveta—self-preservation; yävatä—so much so; jévasya—of the living being; tattva—the
Absolute Truth; jijïäsä—inquiries; na—not; arthaù—end; yaù ca iha—whatsoever else;
karmabhiù—by occupational activities.

Life's desires should never be directed toward sense gratification. One should desire only a
healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute
Truth. Nothing else should be the goal of one's works.

1.2.11
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate

vadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute Truth;

yat—which; jïänam—knowledge; advayam—nondual; brahma iti—known as Brahman;
paramätmä iti—known as Paramätmä; bhagavän iti—known as Bhagavän; çabdyate—it so
sounded.

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman,
Paramätmä or Bhagavän.

1.2.12
tac chraddadhänä munayo
jïäna-vairägya-yuktayä
paçyanty ätmani cätmänaà
bhaktyä çruta-gåhétayä

187
tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—knowledge;
vairägya—detachment; yuktayä—well equipped with; paçyanti—see; ätmani—within
himself; ca—and; ätmänam—the Paramätmä; bhaktyä—in devotional service; çruta—the
Vedas; gåhétayä—well received.

The seriously inquisitive student or sage, well equipped with knowledge and detachment,
realizes that Absolute Truth by rendering devotional service in terms of what he has heard from
the Vedänta-çruti.

1.2.13
ataù pumbhir dvija-çreñöhä
varëäçrama-vibhägaçaù
svanuñöhitasya dharmasya
saàsiddhir hari-toñaëam

ataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O best among the twice-born;
varëa-äçrama—the institution of four castes and four orders of life; vibhägaçaù—by the
division of; svanuñöhitasya—of one's own prescribed duties; dharmasya—occupational;
saàsiddhiù—the highest perfection; hari—the Personality of Godhead; toñaëam—
pleasing.

O best among the twice-born, it is therefore concluded that the highest perfection one can
achieve by discharging the duties prescribed for one's own occupation according to caste
divisions and orders of life is to please the Personality of Godhead.

1.2.16
çuçrüñoù çraddadhänasya
väsudeva-kathä-ruciù
syän mahat-sevayä vipräù
puëya-tértha-niñevaëät

çuçrüñoù—one who is engaged in hearing; çraddadhänasya—with care and attention;

väsudeva—in respect to Väsudeva; kathä—the message; ruciù—affinity; syät—is made
possible; mahat-sevayä—by service rendered to pure devotees; vipräù—O twice-born;
puëya-tértha—those who are cleansed of all vice; niñevaëät—by service.

188
O twice-born sages, by serving those devotees who are completely freed from all vice, great
service is done. By such service, one gains affinity for hearing the messages of Väsudeva.

1.2.17
çåëvatäà sva-kathäù kåñëaù
puëya-çravaëa kértanaù
hådy antaù stho hy abhadräëi
vidhunoti suhåt satäm

çåëvatäm—those who have developed the urge to hear the message of; sva-kathäù—His own words; kåñëaù—the
Personality of Godhead; puëya—virtues; çravaëa—hearing; kértanaù—chanting; hådi antaù sthaù—within one's
heart; hi—certainly; abhadräëi—desire to enjoy matter; vidhunoti—cleanses; suhåt—benefactor; satäm—of the
truthful.

Çré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in everyone's heart
and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the
heart of the devotee who has developed the urge to hear His messages, which are in
themselves virtuous when properly heard and chanted.

1.2.18
nañöa-präyeñv abhadreñu
nityaà bhägavata-sevayä
bhagavaty uttama-çloke
bhaktir bhavati naiñöhiké

nañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious; nityam—

regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—by serving;
bhagavati—unto the Personality of Godhead; uttama—transcendental; çloke—prayers;
bhaktiù—loving service; bhavati—comes into being; naiñöhiké—irrevocable.

By regular attendance in classes on the Bhägavatam and by rendering of service to the pure
devotee, all that is troublesome to the heart is almost completely destroyed, and loving service
unto the Personality of Godhead, who is praised with transcendental songs, is established as
an irrevocable fact.

1.2.19
tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati
189
tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance;
bhäväù—the situation; käma—lust and desire; lobha—hankering; ädayaù—others; ca—
and; ye—whatever they are; cetaù—the mind; etaiù—by these; anäviddham—without
being affected; sthitam—being fixed; sattve—in the mode of goodness; prasédati—thus
becomes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of nature's modes
of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then
the devotee is established in goodness, and he becomes completely happy.

1.2.20
evaà prasanna-manaso
bhagavad-bhakti-yogataù
bhagavat-tattva-vijïänaà
mukta-saìgasya jäyate

evam—thus; prasanna—enlivened; manasaù—of the mind; bhagavat-bhakti—the

devotional service of the Lord; yogataù—by contact of; bhagavat—regarding the
Personality of Godhead; tattva—knowledge; vijïänam—scientific; mukta—liberated;
saìgasya—of the association; jäyate—becomes effective.

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened
by contact with devotional service to the Lord gains positive scientific knowledge of the
Personality of Godhead in the stage of liberation from all material association.

1.2.21
bhidyate hådaya-granthiç
chidyante sarva-saàçayäù
kñéyante cäsya karmäëi
dåñöa evätmanéçvare

bhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces; sarva—all;

saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his; karmäëi—chain of
fruitive actions; dåñöe—having seen; eva—certainly; ätmani—unto the self; éçvare—
dominating.

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive
actions is terminated when one sees the self as master.

190
1.2.28-29
väsudeva-parä vedä
väsudeva-parä makhäù
väsudeva-parä yogä
väsudeva-paräù kriyäù
väsudeva-paraà jïänaà
väsudeva-paraà tapaù
väsudeva-paro dharmo
väsudeva-parä gatiù

väsudeva—the Personality of Godhead; paräù—the ultimate goal; vedäù—revealed

scriptures; väsudeva—the Personality of Godhead; paräù—for worshiping; makhäù—
sacrifices; väsudeva—the Personality of Godhead; paräù—the means of attaining;
yogäù—mystic paraphernalia; väsudeva—the Personality of Godhead; paräù—under His
control; kriyäù—fruitive activities; väsudeva—the Personality of Godhead; param—the
supreme; jïänam—knowledge; väsudeva—the Personality of Godhead; param—best;
tapaù—austerity; väsudeva—the Personality of Godhead; paraù—superior quality;
dharmaù—religion; väsudeva—the Personality of Godhead; paräù—ultimate; gatiù—goal
of life.

In the revealed scriptures, the ultimate object of knowledge is Çré Kåñëa, the Personality of
Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All
fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe
austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him.
He is the supreme goal of life.

1.3.28
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge

ete—all these; ca—and; aàça—plenary portions; kaläù—portions of the plenary portions;

puàsaù—of the Supreme; kåñëaù—Lord Kåñëa; tu—but; bhagavän—the Personality of
Godhead; svayam—in person; indra-ari—the enemies of Indra; vyäkulam—disturbed;
lokam—all the planets; måòayanti—gives protection; yuge yuge—in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of the plenary
portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead. All of them
appear on planets whenever there is a disturbance created by the atheists. The Lord
incarnates to protect the theists.

191
1.3.40
idaà bhägavataà näma
puräëaà brahma-sammitam
uttama-çloka-caritaà
cakära bhagavän åñiù
niùçreyasäya lokasya
dhanyaà svasty-ayanaà mahat

idam—this; bhägavatam—book containing the narration of the Personality of Godhead and

His pure devotees; näma—of the name; puräëam—supplementary to the Vedas; brahma-
sammitam—incarnation of Lord Çré Kåñëa; uttama-çloka—of the Personality of Godhead;
caritam—activities; cakära—compiled; bhagavän—incarnation of the Personality of
Godhead; åñiù—Çré Vyäsadeva; niùçreyasäya—for the ultimate good; lokasya—of all
people; dhanyam—fully successful; svasti-ayanam—all-blissful; mahat—all-perfect.

This Çrémad-Bhägavatam is the literary incarnation of God, and it is compiled by Çréla

Vyäsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-
successful, all-blissful and all-perfect.

1.3.43
kåñëe sva-dhämopagate
dharma-jïänädibhiù saha
kalau nañöa-dåçäm eña
puräëärko 'dhunoditaù

kåñëe—in Kåñëa's; sva-dhäma—own abode; upagate—having returned; dharma—religion;

jïäna—knowledge; ädibhiù—combined together; saha—along with; kalau—in the Kali-
yuga; nañöa-dåçäm—of persons who have lost their sight; eñaù—all these; puräëa-arkaù—
the Puräëa which is brilliant like the sun; adhunä—just now; uditaù—has arisen.

This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure of
Lord Kåñëa 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
Puräëa.

1.5.10
na yad vacaç citra-padaà harer yaço
jagat-pavitraà pragåëéta karhicit
tad väyasaà tértham uçanti mänasä
na yatra haàsä niramanty uçik-kñayäù

192
na—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the Lord;
yaçaù—glories; jagat—universe; pavitram—sanctified; pragåëéta—described; karhicit—
hardly; tat—that; väyasam—crows; tértham—place of pilgrimage; uçanti—think;
mänasäù—saintly persons; na—not; yatra—where; haàsäù—all-perfect beings;
niramanti—take pleasure; uçik-kñayäù—those who reside in the transcendental abode.

Those words which do not describe the glories of the Lord, who alone can sanctify the
atmosphere of the whole universe, are considered by saintly persons to be like unto a place of
pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode,
they do not derive any pleasure there.

1.5.11
tad-väg-visargo janatägha-viplavo
yasmin prati-çlokam abaddhavaty api
nämäny anantasya yaço 'ìkitäni yat
çåëvanti gäyanti gåëanti sädhavaù

tat—that; väk—vocabulary; visargaù—creation; janatä—the people in general; agha—sins;

viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and every stanza;
abaddhavati—irregularly composed; api—in spite of; nämäni—transcendental names, etc.;
anantasya—of the unlimited Lord; yaçaù—glories; aìkitäni—depicted; yat—what;
çåëvanti—do hear; gäyanti—do sing; gåëanti—do accept; sädhavaù—the purified men who
are honest.

On the other hand, that literature which is full of descriptions of the transcendental glories of the
name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of
transcendental words directed toward bringing about a revolution in the impious lives of this
world's misdirected civilization. Such transcendental literatures, even though imperfectly
composed, are heard, sung and accepted by purified men who are thoroughly honest.

1.5.17
tyaktvä sva-dharmaà caraëämbujaà harer
bhajann apakvo 'tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto 'bhajatäà sva-dharmataù

tyaktvä—having forsaken; sva-dharmam—one's own occupational engagement; caraëa-

ambujam—the lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional
service; apakvaù—immature; atha—for the matter of; patet—falls down; tataù—from that

193
place; yadi—if; yatra—whereupon; kva—what sort of; vä—or (used sarcastically);
abhadram—unfavorable; abhüt—shall happen; amuñya—of him; kim—nothing; kaù vä
arthaù—what interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—
being engaged in occupational service.

One who has forsaken his material occupations to engage in the devotional service of the Lord
may sometimes fall down while in an immature stage, yet there is no danger of his being
unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties,
does not gain anything.

1.5.18
tasyaiva hetoù prayateta kovido
na labhyate yad bhramatäm upary adhaù
tal labhyate duùkhavad anyataù sukhaà
kälena sarvatra gabhéra-raàhasä

tasya—for that purpose; eva—only; hetoù—reason; prayateta—should endeavor;

kovidaù—one who is philosophically inclined; na labhyate—is not obtained; yat—what;
bhramatäm—wandering; upari adhaù—from top to bottom; tat—that; labhyate—can be
obtained; duùkhavat—like the miseries; anyataù—as a result of previous work; sukham—
sense enjoyment; kälena—in course of time; sarvatra—everywhere; gabhéra—subtle;
raàhasä—progress.

Persons who are actually intelligent and philosophically inclined should endeavor only for that
purposeful end which is not obtainable even by wandering from the topmost planet
[Brahmäloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense
enjoyment is concerned, it can be obtained automatically in course of time, just as in course of
time we obtain miseries even though we do not desire them.

1.7.4
bhakti-yogena manasi
samyak praëihite 'male
apaçyat puruñaà pürëaà
mäyäà ca tad-apäçrayam

bhakti—devotional service; yogena—by the process of linking up; manasi—upon the mind;
samyak—perfectly; praëihite—engaged in and fixed upon; amale—without any matter;
apaçyat—saw; puruñam—the Personality of Godhead; pürëam—absolute; mäyäm—
energy; ca—also; tat—His; apäçrayam—under full control.

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Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga]
without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along
with His external energy, which was under full control.

1.7.6
anarthopaçamaà säkñäd
bhakti-yogam adhokñaje
lokasyäjänato vidväàç
cakre sätvata-saàhitäm

anartha—things which are superfluous; upaçamam—mitigation; säkñät—directly; bhakti-

yogam—the linking process of devotional service; adhokñaje—unto the Transcendence;
lokasya—of the general mass of men; ajänataù—those who are unaware of; vidvän—the
supremely learned; cakre—compiled; sätvata—in relation with the Supreme Truth;
saàhitäm—Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be directly mitigated
by the linking process of devotional service. But the mass of people do not know this, and
therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the
Supreme Truth.

1.7.10
ätmärämäç ca munayo
nirgranthä apy urukrame
kurvanty ahaitukéà bhaktim
ittham-bhüta-guëo hariù

sütaù uväca—Süta Gosvämé said; ätmärämäù—those who take pleasure in ätmä

(generally, spirit self); ca—also; munayaù—sages; nirgranthäù—freed from all bondage;
api—in spite of; urukrame—unto the great adventurer; kurvanti—do; ahaitukém—
unalloyed; bhaktim—devotional service; ittham-bhüta—such wonderful; guëaù—qualities;
hariù—of the Lord.

All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit self], especially
those established on the path of self-realization, though freed from all kinds of material
bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This
means that the Lord possesses transcendental qualities and therefore can attract everyone,
including liberated souls.

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1.8.21
kåñëäya väsudeväya
devaké-nandanäya ca
nanda-gopa-kumäräya
govindäya namo namaù

kåñëäya—the Supreme Lord; väsudeväya—unto the son of Väsudeva; devaké-

nandanäya—unto the son of Devaké; ca—and; nanda-gopa—Nanda and the cowherd men;
kumäräya—unto their son; govindäya—unto the Personality of Godhead, who enlivens the
cows and the senses; namaù—respectful obeisances; namaù—obeisances.

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of
Väsudeva, the pleasure of Devaké, the boy of Nanda and the other cowherd men of Våndävana,
and the enlivener of the cows and the senses.

1.8.22
namaù paìkaja-näbhäya
namaù paìkaja-mäline
namaù paìkaja-neträya
namas te paìkajäìghraye

namaù—all respectful obeisances; paìkaja-näbhäya—unto the Lord who has a specific

depression resembling a lotus flower in the center of His abdomen; namaù—obeisances;
paìkaja-mäline—one who is always decorated with a garland of lotus flowers; namaù—
obeisances; paìkaja-neträya—one whose glance is as cooling as a lotus flower; namaù
te—respectful obeisances unto You; paìkaja-aìghraye—unto You, the soles of whose feet
are engraved with lotus flowers (and who are therefore said to possess lotus feet).

My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression
like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as
cool as the lotus and whose feet are engraved with lotuses.

1.8.25
vipadaù santu täù çaçvat
tatra tatra jagad-guro
bhavato darçanaà yat syäd
apunar bhava-darçanam

vipadaù—calamities; santu—let there be; täù—all; çaçvat—again and again; tatra—there;

tatra—and there; jagat-guro—O Lord of the universe; bhavataù—Your; darçanam—

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meeting; yat—that which; syät—is; apunaù—not again; bhava-darçanam—seeing
repetition of birth and death.

I wish that all those calamities would happen again and again so that we could see You again
and again, for seeing You means that we will no longer see repeated births and deaths.

1.8.26
janmaiçvarya-çruta-çrébhir
edhamäna-madah pumän
naivärhaty abhidhätuà vai
tväm akiïcana-gocaram

janma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by the possession of

beauty; edhamäna—progressively increasing; madaù—intoxication; pumän—the human
being; na—never; eva-ever; arhati—deserves; abhidhätum—to address in feeling; vai—
certainly; tväm—You; akiïcana-gocaram—one who is approached easily by the materially
exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are materially
exhausted. One who is on the path of [material] progress, trying to improve himself with
respectable parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling.

1.8.42
tvayi me 'nanya-viñayä
matir madhu-pate 'sakåt
ratim udvahatäd addhä
gaìgevaugham udanvati

tvayi—unto You; me—my; ananya-viñayä—unalloyed; matiù—attention; madhu-pate—O

Lord of Madhu; asakåt—continuously; ratim—attraction; udvahatät—may overflow;
addhä—directly; gaìgä—the Ganges; iva—like; ogham—flows; udanvati—down to the
sea.

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction
be constantly drawn unto You without being diverted to anyone else.

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1.13.10
bhavad-vidhä bhägavatäs
tértha-bhütäù svayaà vibho
térthé-kurvanti térthäni
sväntaù-sthena gadäbhåtä

bhavat—your good self; vidhäù—like; bhägavatäù—devotees; tértha—the holy places of

pilgrimage; bhütäù—converted into; svayam—personally; vibho—O powerful one; térthé-
kurvanti—make into a holy place of pilgrimage; térthäni—the holy places; sva-antaù-
sthena—having been situated in the heart; gadä-bhåtä—the Personality of Godhead.

My Lord, devotees like your good self are verily holy places personified. Because you carry the
Personality of Godhead within your heart, you turn all places into places of pilgrimage.

1.13.47
ahastäni sahastänäm
apadäni catuñ-padäm
phalgüni tatra mahatäà
jévo jévasya jévanam

ahastäni—those who are devoid of hands; sa-hastänäm—of those who are endowed with
hands; apadäni—those who are devoid of legs; catuù-padäm—of those who have four
legs; phalgüni—those who are weak; tatra—there; mahatäm—of the powerful; jévaù—the
living being; jévasya—of the living being; jévanam—subsistence.

Those who are devoid of hands are prey for those who have hands; those devoid of legs are
prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds
that one living being is food for another.

2.1.2
çrotavyädéni räjendra
nåëäà santi sahasraçaù
apaçyatäm ätma-tattvaà
gåheñu gåha-medhinäm

çrotavya-ädéni—subject matters for hearing; räjendra—O Emperor; nåëäm—of human

society; santi—there are; sahasraçaù—hundreds and thousands; apaçyatäm—of the blind;
ätma-tattvam—knowledge of self, the ultimate truth; gåheñu—at home; gåha-medhinäm—of
persons too materially engrossed.

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Those persons who are materially engrossed, being blind to the knowledge of ultimate truth,
have many subject matters for hearing in human society, O Emperor.

2.1.3
nidrayä hriyate naktaà
vyaväyena ca vä vayaù
divä cärthehayä räjan
kuöumba-bharaëena vä

nidrayä—by sleeping; hriyate—wastes; naktam—night; vyaväyena—sex indulgence; ca—

also; vä—either; vayaù—duration of life; divä—days; ca—and; artha—economic; éhayä—
development; räjan—O King; kuöumba—family members; bharaëena—maintaining; vä—
either.

The lifetime of such an envious householder is passed at night either in sleeping or in sex
indulgence, and in the daytime either in making money or maintaining family members.

2.1.4
dehäpatya-kalaträdiñv
ätma-sainyeñv asatsv api
teñäà pramatto nidhanaà
paçyann api na paçyati

deha—body; apatya—children; kalatra—wife; ädiñu—and in everything in relation to them;

ätma—own; sainyeñu—fighting soldiers; asatsu—fallible; api—in spite of; teñäm—of all of
them; pramattaù—too attached; nidhanam—destruction; paçyan—having been
experienced; api—although; na—does not; paçyati—see it.

Persons devoid of ätma-tattva do not inquire into the problems of life, being too attached to the
fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do
not see their inevitable destruction.

2.1.11
etan nirvidyamänänäm
icchatäm akuto-bhayam
yoginäà nåpa nirëétaà
harer-nämänukértanam

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etat—it is; nirvidyamänänäm—of those who are completely free from all material desires;
icchatäm—of those who are desirous of all sorts of material enjoyment; akutaù-bhayam—
free from all doubts and fear; yoginäm—of all who are self-satisfied; nåpa—O King;
nirëétam—decided truth; hareù—of the Lord, Çré Kåñëa; näma—holy name; anu—after
someone, always; kértanam—chanting.

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is
the doubtless and fearless way of success for all, including those who are free from all material
desires, those who are desirous of all material enjoyment, and also those who are self-satisfied
by dint of transcendental knowledge.

2.3.10
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param

akämaù—one who has transcended all material desires; sarva-kämaù—one who has the
sum total of material desires; vä—either; mokña-kämaù—one who desires liberation;
udära-dhéù—with broader intelligence; tévreëa—with great force; bhakti-yogena—by
devotional service to the Lord; yajeta—should worship; puruñam—the Lord; param—the
supreme whole.

A person who has broader intelligence, whether he be full of all material desire, without any
material desire, or desiring liberation, must by all means worship the supreme whole, the
Personality of Godhead.

2.3.17
äyur harati vai puàsäm
udyann astaà ca yann asau
tasyarte yat-kñaëo néta
uttama-çloka-värtayä

äyuù—duration of life; harati—decreases; vai—certainly; puàsäm—of the people; udyan—

rising; astam—setting; ca—also; yan—moving; asau—the sun; tasya—of one who glorifies
the Lord; åte—except; yat—by whom; kñaëaù—time; nétaù—utilized; uttama-çloka—the all-
good Personality of Godhead; värtayä—in the topics of.

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Both by rising and by setting, the sun decreases the duration of life of everyone, except one
who utilizes the time by discussing topics of the all-good Personality of Godhead.

2.3.19
çva-viò-varähoñöra-kharaiù
saàstutaù puruñaù paçuù
na yat-karëa-pathopeto
jätu näma gadägrajaù

çva—a dog; viö-varäha—the village hog who eats stool; uñöra—the camel; kharaiù—and by
the asses; saàstutaù—perfectly praised; puruñaù—a person; paçuù—animal; na—never;
yat—of him; karëa—ear; patha—path; upetaù—reached; jätu—at any time; näma—the
holy name; gadägrajaù—Lord Kåñëa, the deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen to the
transcendental pastimes of Lord Çré Kåñëa, the deliverer from evils.

2.4.18
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye 'nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù

kiräta—a province of old Bhärata; hüëa—part of Germany and Russia; ändhra—a province
of southern India; pulinda—the Greeks; pulkaçäù—another province; äbhéra—part of old
Sind; çumbhäù—another province; yavanäù—the Turks; khasa-ädayaù—the Mongolian
province; ye—even those; anye—others; ca—also; päpäù—addicted to sinful acts; yat—
whose; apäçraya-äçrayäù—having taken shelter of the devotees of the Lord; çudhyanti—at
once purified; tasmai—unto Him; prabhaviñëave—unto the powerful Viñëu; namaù—my
respectful obeisances.

Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of the Khasa
races and even others addicted to sinful acts can be purified by taking shelter of the devotees
of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto
Him.

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2.10.1
atra sargo visargaç ca
sthänaà poñaëam ütayaù
manvantareçänukathä
nirodho muktir äçrayaù

çré-çukaù uväca—Çré Çukadeva Gosvämé said; atra—in this Çrémad-Bhägavatam;

sargaù—statement of the creation of the universe; visargaù—statement of subcreation;
ca—also; sthänam—the planetary systems; poñaëam—protection; ütayaù—the creative
impetus; manvantara—changes of Manus; éça-anukathäù—the science of God; nirodhaù—
going back home, back to Godhead; muktiù—liberation; äçrayaù—the summum bonum.

Çré Çukadeva Gosvämé said: In the Çrémad-Bhägavatam there are ten divisions of statements
regarding the following: the creation of the universe, subcreation, planetary systems, protection
by the Lord, the creative impetus, the change of Manus, the science of God, returning home,
back to Godhead, liberation, and the summum bonum.

2.10.6
nirodho 'syänuçayanam
ätmanaù saha çaktibhiù
muktir hitvänyathä rüpaà
sva-rüpeëa vyavasthitiù

nirodhaù—the winding up of the cosmic manifestation; asya—of His; anuçayanam—the

lying down of the puruña incarnation Mahä-Viñëu in mystic slumber; ätmanaù—of the living
entities; saha—along with; çaktibhiù—with the energies; muktiù—liberation; hitvä—giving
up; anyathä—otherwise; rüpam—form; sva-rüpeëa—in constitutional form; vyavasthitiù—
permanent situation.

The merging of the living entity, along with his conditional living tendency, with the mystic lying
down of the Mahä-Viñëu is called the winding up of the cosmic manifestation. Liberation is the
permanent situation of the form of the living entity after he gives up the changeable gross and
subtle material bodies.

3.15.43
tasyäravinda-nayanasya padäravinda-
kiïjalka-miçra-tulasé-makaranda-väyuù
antar-gataù sva-vivareëa cakära teñäà
saìkñobham akñara-juñäm api citta-tanvoù

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tasya—of Him; aravinda-nayanasya—of the lotus-eyed Lord; pada-aravinda—of the lotus
feet; kiïjalka—with the toes; miçra—mixed; tulasé—the tulasé leaves; makaranda—
fragrance; väyuù—breeze; antaù-gataù—entered within; sva-vivareëa—through their
nostrils; cakära—made; teñäm—of the Kumäras; saìkñobham—agitation for change;
akñara-juñäm—attached to impersonal Brahman realization; api—even though; citta-
tanvoù—in both mind and body.

When the breeze carrying the aroma of tulasé leaves from the toes of the lotus feet of the
Personality of Godhead entered the nostrils of those sages, they experienced a change both in
body and in mind, even though they were attached to the impersonal Brahman understanding.

3.25.21
titikñavaù käruëikäù
suhådaù sarva-dehinäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù

titikñavaù—tolerant; käruëikäù—merciful; suhådaù—friendly; sarva-dehinäm—to all living

entities; ajäta-çatravaù—inimical to none; çäntäù—peaceful; sädhavaù—abiding by
scriptures; sädhu-bhüñaëäù—adorned with sublime characteristics.

The symptoms of a sädhu are that he is tolerant, merciful and friendly to all living entities. He
has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are
sublime.

3.25.22
mayy ananyena bhävena
bhaktià kurvanti ye dåòhäm
mat-kåte tyakta-karmäëas
tyakta-svajana-bändhaväù

mayi—unto Me; ananyena bhävena—with undeviated mind; bhaktim—devotional service;

kurvanti—perform; ye—those who; dåòhäm—staunch; mat-kåte—for My sake; tyakta—
renounced; karmäëaù—activities; tyakta—renounced; sva-jana—family relationships;
bändhaväù—friendly acquaintances.

Such a sädhu engages in staunch devotional service to the Lord without deviation. For the sake
of the Lord he renounces all other connections, such as family relationships and friendly
acquaintances within the world.

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3.25.23
mad-äçrayäù kathä måñöäù
çåëvanti kathayanti ca
tapanti vividhäs täpä
naitän mad-gata-cetasaù

mat-äçrayäù—about Me; kathäù—stories; måñöäù—delightful; çåëvanti—they hear;

kathayanti—they chant; ca—and; tapanti—inflict suffering; vividhäù—various; täpäù—the
material miseries; na—do not; etän—unto them; mat-gata—fixed on Me; cetasaù—their
thoughts.

Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead,
the sädhus do not suffer from material miseries because they are always filled with thoughts of
My pastimes and activities.

3.25.25
satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati

satäm—of pure devotees; prasaìgät—through the association; mama—My; vérya—

wonderful activities; saàvidaù—by discussion of; bhavanti—become; håt—to the heart;
karëa—to the ear; rasa-ayanäù—pleasing; kathäù—the stories; tat—of that; joñaëät—by
cultivation; äçu—quickly; apavarga—of liberation; vartmani—on the path; çraddhä—firm
faith; ratiù—attraction; bhaktiù—devotion; anukramiñyati—will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the Supreme
Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating
such knowledge one gradually becomes advanced on the path of liberation, and thereafter he
is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

3.29.13
sälokya-särñöi-sämépya-
särüpyaikatvam apy uta
déyamänaà na gåhëanti
vinä mat-sevanaà janäù

sälokya—living on the same planet; särñöi—having the same opulence; sämépya—to be a

personal associate; särüpya—having the same bodily features; ekatvam—oneness; api—

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also; uta—even; déyamänam—being offered; na—not; gåhëanti—do accept; vinä—without;
mat—My; sevanam—devotional service; janäù—pure devotees.

A pure devotee does not accept any kind of liberation—sälokya, särñöi, sämépya, särüpya or
ekatva—even though they are offered by the Supreme Personality of Godhead.

3.31.1
karmaëä-daiva-netreëa
jantur dehopapattaye
striyäù praviñöa udaraà
puàso retaù-kaëäçrayaù

çré-bhagavän uväca—the Supreme Personality of Godhead said; karmaëä—by the result of

work; daiva-netreëa—under the supervision of the Lord; jantuù—the living entity; deha—a
body; upapattaye—for obtaining; striyäù—of a woman; praviñöaù—enters; udaram—the
womb; puàsaù—of a man; retaù—of semen; kaëa—a particle; äçrayaù—dwelling in.

The Personality of Godhead said: Under the supervision of the Supreme Lord and according to
the result of his work, the living entity, the soul, is made to enter into the womb of a woman
through the particle of male semen to assume a particular type of body.

3.33.6
yan-nämadheya-çravaëänukértanäd
yat-prahvaëäd yat-smaraëäd api kvacit
çvädo 'pi sadyaù savanäya kalpate
kutaù punas te bhagavan nu darçanät

yat—of whom (the Supreme Personality of Godhead); nämadheya—the name; çravaëa—

hearing; anukértanät—by chanting; yat—to whom; prahvaëät—by offering obeisances;
yat—whom; smaraëät—by remembering; api—even; kvacit—at any time; çva-adaù—a
dog-eater; api—even; sadyaù—immediately; savanäya—for performing Vedic sacrifices;
kalpate—becomes eligible; kutaù—what to speak of; punaù—again; te—You; bhagavan—
O Supreme Personality of Godhead; nu—then; darçanät—by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to
face, even a person born in a family of dog-eaters immediately becomes eligible to perform
Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or
chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

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3.33.7
aho bata çva-paco 'to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te

aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän—worshipable;

yat—of whom; jihvä-agre—on the tip of the tongue; vartate—is; näma—the holy name;
tubhyam—unto You; tepuù tapaù—practiced austerities; te—they; juhuvuù—executed fire
sacrifices; sasnuù—took bath in the sacred rivers; äryäù—Äryans; brahma anücuù—
studied the Vedas; näma—the holy name; gåëanti—accept; ye—they who; te—Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the
families of dog-eaters, such persons are worshipable. Persons who chant the holy name of
Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all
the good manners of the Äryans. To be chanting the holy name of Your Lordship, they must
have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

mad-eka-bandho mat-saëgin
mad-guro man-mahä-dhana
man-niñöaraka mad-bhägya
mad-änanda namo `stu te

O Çrémad-Bhägavatam, O my only friend, O my companion, O my teacher, O my great wealth,

O my deliverer, O my good fortune, O my bliss, I offer respectful obeisances unto you.

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