Bhagavata Purana 5 (AITM)

Barcode : 4990010058845
Title - The Bhagavata Purana Part. 5

Author - N.A.
Language - english
Pages - 372
Publication Year - 1955
Barcode EAN.UCC-13
THE
BHAGAVATA PURANA
PARTY
MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMITED DELHI
First Edition: Delhi, I 955
Reprint Delhi, 1987, 1994, 2003
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CONTENTS
Chapters Pages
1. Sages Curse: Imprecating the Annihilation of
Yadus Race 1887
2. Bhagavata Dharma; Naradas Narration of King
Nimis Dialogue with Jayanteya and others 1890
3. Discourses on the Maya, the means to transcend
it, the Brahman and the Path of Action 1902
4. Description of the Lords Incarnations by
Drumila 1916
5. Nature and Fate of non-Devotees: Yuga-wise
Methods of Worshipping the Lord 1920
6. Lord Krsna Requested to return to Vaikun{ha:
Uddhavas Desire to follow him 1928
7. Sri Krsnas Spiritual Guidance toUddhava: The
Legend of the Avadhiita and hi$ Preceptors 1936
8. What the Avadhiita learnt from the Nine Pre
ceptors from the Boa-Constrictor to Pirigala 1947
9. The Discourse of the Avadhiita Concluded 1952
10. How the JIva is Ensnared in Samsara 1957
11. Characteristics of Bondage and Liberation and
of Devotion 1963
12. Importance of Association with Saints. The
performance and Renunciation of Prescribed
Karmas 1974
13. The Spiritual Knowledge Imparted by the
Divine Swan 1981
14. The Path of Devotion and the Method of Medi
tation 1990
15. *- The Super-normal Powers Attained by Yoga 1996
*-i *
16. Description of Visnus Glorious Manifestations 2003

17. The Sacred Duties of a Celibate and a House
holder 2010
18. Duties of Hermits (Vanaprastha) and Sannyasins 2019
19. Exposition of Spiritual knowledge, its Realiza
tion and Yogic Disciplines 2027
20. Elucidation of Karma, Jfiana and BhaktiYogas 2035
21. Criteria for determining the good and the evil 2041
22. Enumeration of Principles (Tattvas). The
Distinction between Prakrti and Purusa 2050
23. The Song of a Recluse (Bhiksu Gita) 2060
24. Elucidation of Samkhya yoga 2070
25. The Three Gunas and their Workings 2076
26. The Song of Aila (Pururavas) 2082
27. The Yoga of Active Service 2086
28. The Essence of the Path of Knowledge (Jfiana
Yoga) 2095
29. Bhakti Yoga Recapitulated: Departure of
Uddhava to Badarikasrama 2104
30. Extermination of the Race of Yadavas 2112
31. Lord Krsnas Return to Vaikuntha
2119
SKANDHA XII
Chapters
1. Dynasties of the Kali Age 2123
2. The Evils of the Kali Age 2130
3. Dharma (Righteous way of Life) in every Yuga:
Efficacy of Gods Name 2135
4. The Four-Fold Pralaya 2143
5. Sukas concluding Precept ConcerningBrahman 2150
6. Takaka Bites Pariksit: Janmejayas Serpent
Sacrifice: Classification of Vedas in Different
Branches 2152
7. The Branches of the Atharva Veda: Charac
teristics of the Puranas 2165
8. Markanêya's Penance and Praise of Lord
Narayana 2170
9. The Lord Exhibits His Maya 2177
10. God Sivas Boon to Markancjeya 2182
11. Significance of the Various parts of the Lord's
Image: The Retinue of the sun-God per month 2189
12. A Synoptic Review of the twelve Skandhas of
Srlmad Bhagavata 2197
13. The extent of Each of the Eighteen Puianas:
The Glory of the Bhagavata 2205
A ppendix 2209
INDEX 2213
SKANDHA ELEVENTH
CHAPTER ONE
Sage's Curse : Imprecating the Annihilation of Yadu's Race.
Sri Suka (The Son of BSdardyana) said :
1. Accompanied by Balarama and the Yadavas, Krsna
brought about the annihilation of the Daityas (some through
Balarama, some through Yadavas and the rest like PQtana,
Kamsa, etc. himself). ( In the case of near relatives whom he
could not destroy personally) he (being the indwelling soul of
all) instigated a fast-growing virulent feud (culminating in the
war between Kauravas and Pandavas) and lightened the burden
of the earth.
2. Using as his means (the cause of) Pandavas whose
wrath was extremely (and frequently) provoked by their ene
mies (Kauravas) through fraudulent gambling, scornful insults,
dragging (their queen Draupadi) by the locks of her hair and
such other humiliating acts, the Lord removed the burden of the
earth by causing the mutual destruction of the kings who
assembled there (in Kuruk$etra) as allies on either side (as
these were Daityas born as his relatives).
3. Having destroyed completely the kings and their
armies which caused a burden to the earth through his Yadava
clansmen who were protected by his arms, the Lord of incompre
hensible nature (and boundless powers) pondered : Though
(apparently) the burden of the earth has been lightened, I do
not consider it as really removed as long as the irresistible1
clan of Yadus still continues to exist. (It will not be proper for
me to annihilate personally my own clansmen openly).
4. Being always under my protection, this clan which
has become unrestrainable through ever-increasing power and
prosperity, can never be defeated (and destroyed) by others
(even by gods). Having instigated an internal discord leading
l r - The existence of the powerful invincible, vast Y adava clan was
intolerable to Lord EK.
1888 Bhagavata
to their total (mutual) destruction like a forest of bamboos

consumed by fire (sparked by their mutual friction), I shall
retire quietly to my abode ( Vaikunfha).
5. Having made up his mind thus, the Almighty Omni
present Lord of true, effective resolve, withdrew (to their
respective places in the higher world) his own race, making
the curse of Brahmanas as the pretext (with a view to esta
blish the greatness of Brahmanas).
6-7. The Supreme Lord Krsna retired to his abode after
captivating the eyes of persons with his superb personality
which surpassed the world in beauty1 (and made peoples eyes
unwilling to see anything else), and by his words he fascinated
the hearts of those who remembered them, by his foot-prints
he suspended the movements and actions of those who espied
them (and had thus concentrically attracted to himself all the
propensities of the people who saw him), and after having
spread his glory all over the earthhis glory which can be sung
in beautiful verses and which if heard or recited, people would
easily cross over the darkness of Nescience and Samsara.
King Parikfit enquired :
8. How is it that the curse of Brahmanas affected123*the

Vr?nis who were devoted and friendly to Brahmanas ; were

extremely generous; always rendered services to elderly persons
and had their minds devotedly attached to Krsna.
9. What was the occasion of the curse ? What was its
nature ? How could discord be sown among Yadavas who
were of one mind ? Be pleased to narrate to me in details
everything about this.8
Sri Suka explained :
10. Possessing a personality comprised of everything
that is beautiful in the world, engaged in performing ideally
1. Or which imparted beauty to the worldR.
2. Narada used to stay at D v irak i so that he should not be affected
by Dakya's curse. If Dakfas curse was ineffective due to the presence of
K rfpa in the case of N&rada, how could the Brahmapa Sages' curse descend
upon die VftQis at allEK. 1.280
3. EK. explains that the Will of Lord to annihilate the Y&dava
clan is the real cause of the Brahmanical Curse (1.284-85).
XI.1.19. 1889
auspicious acts even though he had all his desires accomplished,

enjoying himself in his home at Dvaraka, the Lord of liberal
wish-bestowing glory felt his mission still incomplete and desir
ed to annihilate his own clan.
11-12. Having accomplished highly blissful and auspi
cious actions glorifying which bring merits and singing of which
wipes out the dirt (sinfulness) of the Kali age, he stayed as
Kala (the God of destruction) in the house of Vasudeva, the
Lord of Yadus. Sages such as ViSvamitra, Asita, Kanva, Dur-
vasas, Bhrgu, Arigiras, Kafyapa, Vamadeva, Atri, Vasistha,
Narada and others took leave of him and went to the ( holy
place) Pind&raka.1
13. Youths of the Yadava clan who were playing there
approached those Sages and though really impudent, they feign
ed to pay respects to their feet in mock humility, and put a
question to them.
14-15. They dressed Samba, the son of Jambavati in the
clothes of a woman and said, This dark-eyed damsel is
pregnant and desires to ask you, BrahmanasShe feels shy
of asking you directly. But She is desirous of having a son
and will deliver soon. You are of unfailing vision. Be pleased
to tell whether she will have a male or a female issue*'.
16. King ! The Sages who were thus being cheated
(as a practical joke), got angry and replied, O stupid fellows!
She will give birth to a pestle which will exterminate your
race".
17. Hearing that (predictive curse), they became extre
mely terrified. They at once undressed the belly of Samba.
And lo ! They found a veritable iron pestle in it.
18. What folly have weunlucky fellowscommitted ?
what will now people say to us ? In such a perplexed mood,
they went home, taking the pestle with them.
19. With pale, withered faces, they took it to the royal
assembly hall. And in the presence of all Y&davas, they re
ported the whole matter to King Ugrasena (and not to Sri
Kr?na).
This is near Golmgar, sixteen miles to the east of D viraki

(Saur&stra) GDAMI, P. 157.
1890 Bhagavata dm
20. Learning of the unfailing curse of Brahmaâs and

seeing actually the pestle, the citizens of Dvaraka were shocked
with astonishment and were quaking with terror.
21. Ahuka (Ugrasena), the king of Yadus got the
pestle reduced to powder and caused it scattered over the high
seas and did the same to the remaining piece of the iron pestle
which could be so reduced.
22. Some fish swallowed up that iron piece while the
particles of the powder were borne by the sea waves to the shore
where they grew into a kind of reed called Eraka.
23. (As Fate would have it) the fish ( that swallowed
the irreducible iron piece of the pestle) was caught in a net
along with other fish in the sea, by some fishermen. The piece
of iron found in the bowels of the Ash was Axed at the point of
his arrow by a hunter.
24. The glorious Lord Krsna knew all the facts. The
Supreme Ruler as he was, (he could have but) he did not wish
to counteract (and render ineffectual) the curse of the Brah-
manas. He, being the Destroyer himself, approved of it (as he
desired to exterminate the Yadavas).
CHAPTER TWO
Bhagavata Dharma : N drado's Narration of King Nimi's Dialogue
with Jdyanteya and others
S ri Suka said :
1. In his ardent longing and eagerness to wait upon
Kf$na, Narada frequently used to stay at Dvaraka despite
Dakas curse of eternal wandering to him, as the curse was
ineffective at Dvaraka which was protected by the arms of Lord
, best of Kurus.
2. What person possessed of sound senses and hemmed
in by death on all sides1 would possibly neglect to resort to
1 VR. reads sarvato'mxtyum in no way affected by death* and this .
qualifies the lotus feet of Mukunda*.
XI.2.8. 1891
and adore the lotus-feet of Mukunda ( for which possession of

sense-organs only, and not caste (varna) and stage of life
(dframa) is the qualification, etc.) which are meditated upon
and adored by the best of immortals (such as god Brahma,
Siva and others).
3. On one occasion, when the divine sage Narada
v sited his house and was duly worshipped and was comfort
ably seated, Vasudeva respectfully bowed to him and submit
ted as follows :
Vasudeva said :
4. Just as the arrival of the parents is for bringing
the well-being of the children or the movements of those great
souls who follow the path of the Lord of excellent glory, are
conducive for the good of the indigent and helpless, the move
ments of your worship are for the welfare of all embodied
beings.
5. The working of the deities (e.g. showering of rains)
may contribute either to the misery or happiness of created
beings. But actions and behaviour of pious souls like you who
have concentrated their minds on Lord Acyuta, tend exclusively
and solely towards the happiness of all.
6. Deities (i.e. the grace they confer) depend on meri
torious acts (such as sacrifices etc.). Like the shadow of a
person (imitating him reciprocally), they serve their votaries
in the same way as their devotees worship them with meritori
ous acts. But the pious and the righteous people are always
kind and compassionate to the afflicted and needy under all
circumstances.
7. We, however, request you, Brahmana sage, to ex
plain to us the paths of righteousness which lead to the propi
tiation of the glorious Lord and by listening to which with
faith and devotion, a mortal being is emancipated from all
fears (i.e. is liberated from Sarfisdra) .
8. Formerly, in my previous incarnation in this world,
I worshipped the Infinite Lord, the bestower of emancipation
from Saihs&ia, with the desire of getting progeny but not for
Liberation from Sarfisdra, as I was deluded by the May&
(deluding potency) of the Lord.
1892 Bhdgavata Purdna
9. sage of well-observed vows ! Be pleased to instruct

us to that course (in this life) whereby we shall directly and
easily be liberated from the Sarhsdra teeming with various kinds
of miseries and beset with fears and dangers on all sides.
Sri Suka said :
10. Solicited thus by the highly intelligent Vasudeva on
this question, the divine sage Narada being reminded of the
excellent qualities of Hari, became pleased with him and spoke
to him thus :
Narada said :
11. O foremost Satvata ! Your honour has wisely
resolved on this course, wherein you enquired of me, as to
what courses of behaviour and virtues delight the Lord and
purify all (from sins, etc.).
12. Vasudeva ! This righteous course of conduct (viz.
Bhdgavata dharma) if heard, recited, pondered over, accepted
with reverence or appreciated approvingly (when followed by
others), instantaneously purifies even those who are the enemies
of gods or are hostile to all creatures.
13. The most auspicious and glorious Lord Narayana
whose name, if heard or sung is meritorious, is brought to my
mind and memory to-day, by you.
14. On this point, this ancient historical legend is told.
It consists of a dialogue between the sons of Rsabha and the
great-souled king Nimi of Videha.
15. Svayambhuva Manu had a son by name Priyavrata.
His son was Agnidhra from whom was born Nabhi, whose son
was well known as Rgabha.
16. The knowers say that he was a ray (an amla) of
Lord Vasudeva who had descended on the earth with the inten
tion of propagating the righteous path leading to fa (Libe
ration from Sarhsdra). He had a hundred sons, all of whom
were well-versed in the Vedas.
17. Out of them, Bharata, the eldest son, was exclusively
devoted to N&r&yaQa ( the supreme soul). It is reported that
this wonderful continent is known after him as Bh&rata-Var$a.
XI.2.22. 1893
18. Having enjoyed the pleasures (of sovereignty) of

this earth, he renounced it. He propitiated Hari by austere
penance and it is reported that he attained to the Lords abode
after three births
19. Out of those hundred sons, nine became the rulers
of the nine continents all around, and eightyone of them became
Brahmanas, authors of treatises on rites and rituals (and religi
ous acts).
20. The remaining nine highly fortunate sons became
sages, capable of propounding the highest truth. They exerted
on the spiritual path, were sky-clad (naked)1 (lit. wore girdle
of the air) but were highly expert in the spiritual (dtmic) lore.
21. (Their names were : ) Kavi, Hari, Antarik$a,
Prabudha, Pi pp a layan a, Avirhotra, Drumiia, Gamasa and
Karabhajana.
22. They realised that this universe, both cause and
effect or gross and subtle*, is nothing but the Glorious Lord
1. (i) They were without clothes, but not nakedVR.

(ii) EK give* a spiritual description of their nudity : They were clad in
ciddk&ia (sky in the form of Brahman). They tied the knot of the threads of
& and Apdna (inhalation and exhalation in respiration) at the navel,
which resulted in untying the knot of their state as Jtva and it became their
sacred thread (Brahma-SHtra). EB. 2.175-178
2. Sadasadatmakam : VR as usual interprets this as the conscious or
intelligent and unconscious or unitelligent principles which constitute the body
of the Lord and are inseparable from him .
VJ. stoutly rejects the view of the identity between the universe and
God or Param&tman, for the adj. sad-asaddtmakam precludes it and the lakfand
( jahad-ajahad) is not soundly authoritative. According to VJ : They realised
that the nature of the Lord pervades all causes and effects, but is different and
distinct from individual soul ( jioa). The gross universe is also different from
Hari (G od). It is as the internal abiding soul ( antary&min) that he pervades
all and quotes as authority :
antar bahiica tatsarvarh tydpya N&r&yanah sthitahNar. Up. 2.
EK. gives a highly idealistic interpretation : Though their bodies were
different, they were spiritually one. They looked upon all people as their own
self. The sages have realized that there is nothing but Brahman everywhere,
and the universes, beings or elements, due to their identity with Brahman,
have no separate existence. To them the triadthe seer, the act of seeing and
the thing seen was the Self itself. They were so absorbed in Brahman that they
were not aware of movements, being, becoming, etc. In such a stage, their
wandering over the earth took place. EB.2 185-188
1894 Bhdgavata Purina
himself and not distinct from their self (diman), and ranged
over the earth.
23. They were not attached to anything. They freely
went about their way, as their paths were unobstructed. They
wandered at will in the worlds of gods, Siddhas, Sadhyas,
Gandharvas, Yak$as, human beings, Kinnaras and serpents as
well as in the spheres of sages, Caranas, the lord of goblins,
Vidy&dharas, Br&hmagas and Go-loka.
24. On one occasion, by chance, they happened to
attend1 the sacrificial session of the noble-souled Nimi (the
King of Videha) conducted by sages in the Bharata Var?a
(known also as Aja-nabha).
25. On seeing those most ardent devotees of the Lord
who were brilliant like the Sun, the sacrificer (King Nimi),
(the presiding deities of) the sacrificial fires (viz. Garhapatya,
Ahavaniya and Dalc$ipa*) and Brahmaâs (officiating as sacri
ficial priests)all of them stood up to show respect.
26. On coming to know that they were staunch devo
tees of Lord NirAyaQa, Nimi, the King of Videhas was greatly
delighted. When they were comfortably seated, he worshipped
them with all the formalities, according to their seniority.
27. The king who was highly pleased (with their visit),
bowed low with great humility and submitted to them who
were effulgent by their own personal lustre, like the mindborn
sons of Brahma-deva (like Sanaka, Sanandana).
King Nimi ofVideha submitted :
28. I believe you are direct attendants of the glorious
Lord Vi (the slayer of demon M adhu); for the people
(devotees) of god 1 are always on the move for purifying
the people.12
1. EK. : They arrived there at the time of pOnfOkuti.

EB.2.195
2. These fire-deities were viable only to these nine sages to whom they
paU tthpectEK 2.201.
t . The Eh. F. gives a special place of honour to the devotees of Lord
M rfiyaga But of cram of siddhas who are free from attachment and have
realised the seK * person who is absolutely devoted to Ntrftyapa (Jfdetyapo
patab) is very difficult to find**Bb. P. 6.14.5.
X I.2 .3 3 . 1895
29. To Jivas (embodied souls who are invested with a

body in every birth) the attainment of human body (birth as
a human being) ephemeral though it may be, is very difficult
yet valuable (as it serves a means of liberation from Saihsdra.
Even in this rare (and transitory) form of existence, 1 consider
that it is rarer still to meet persons beloved of Vifû.
30. sinless ones ! We, therefore, ask you about (the
pathway to) the summum bonum. For in this worldly existence
association with saints or the righteous, even for half a moment
is like the find of a valuable treasure.
(Just as an ordinary person finds delight in obtaining a
treasure, we get the Supreme delight in the company of saints).
31. If we are competent to listen to them, be pleased
to expound to us those righteous duties and observances pro
pitiatory to the Lord. So that the Eternal (birthless) Lord may
be so pleased as to confer even his Self to the suppliant
(devotee).
Ndrada said :
32. Respectfully solicited by king Nimi, those worshipful
sages complimented the king along with the priests (officiating
over the sacrifice) and the members of the sacrificial assembly,
and gladly spoke1 to the king one by one as follows :
Vasudeva.
Kavisaid :
33. I believe that uninterruptedly worshipping and
meditating on the lotus-feet of Lord Visnu is the surest and
safest means of ensuring protection from fears from any quarter.
In this sarhsdra, a mans mind gets always bewildered by the
fear (of three types of miseries), caused by mistaking this
1. R. quotes two couplets enumerating the following topics about

which king Nimi raised the questions :
(1) Bh&gavata dharma; (2) devotees of the Lord; (3) M&yft; (4)
Means of dispelling M iy l; (5) Brahman; (6} Karma Theory; (7) theory of
re -incarnation; (8 ) jk a and visanAs (9) Tbgo-dharma.
1896 Bh&gavata Pur&na
extremely worthless body, etc. for the soul. But through the
worship of the Lord, that fear is completely dispelled.1
34. For those means and courses of conduct which have
been taught (prescribed) by the Lord, for easily attaining
realization of the Self even by ignorant personsBe sure that
those are the duties which please him the most and lead easily
to self-realization.
35. By betaking ones self to those paths, king, no
person will ever go astray. (This path is so safe and easy that)
even if one runs with his eyes* closed (i.e. is ignorant of Srutis
and Smrtis which are regarded as eyes) will not miss his path
(and take the wrong way). (And even if he hurries across the
path of devotion, jumping in haste from one step of Bhakti to
another out of the nine steps (viz. Sraoana hearing the Name of
the Lord, Kirtana glorifying the deeds of the Lord, and
others), he would not stumble (into Sarhsdra again or miss the
fruit of his devotion).
36. Whatever a person does by his body, speech, mind,
cognitive and conative sense-organs, intellect and ego and by
the force of nature123 (as formed by his previous karmas) , he
should dedicate all such45 (voluntary and involuntary) acts to
the Supreme Lord Narayana6.
1. VR : All fear disappears when the Lord is meditated upon as the

Indweller ( Antarydmin) of this entire universe consisting of the sentient and
non-sentient ( Viivasya kftsnasya cid-acidatmakasya jagata UtmatvenA*ntar&tmatay&
yatropdsane krte sati ityarthah).
2. Srutis and Smrtis constitute two eyes of a Brahmapa. One who
does not know one of these (either Sruti or Smfti is squint-eyed) but who
knows neither is blind Quoted by &R and others :
3. anusfla-svabhaudtSR. alternatively explains : Although the Soul is
unconcerned with the body, unaffected by passions or untainted by external
acts, owing to superimposition of ignorance, he forgets his essential blissful
.
natureregards himself as belonging to a particular caste, etc. All acts which

this ignorant jiva performs, should be resigned to the Almighty Lord.
4. All acts prescribed, non-prescribed and prohibited by SdstrasVR.
Cl.
yet karofi ad aSndsiyaj juhafi dad&si yatf
yat tapasyasi Keauteya, tat kmusva mad-afpapam//
BG. 9.27
5. EK. in his learned com. (owe 346-453) construes the verse differently:
stating generally that acts voluntary, involuntary, prescribed by the Vedas,
X I. 2.38. 1897
37. Due to the force of the Lords Maya, loss of memory

( of the real nature of the Self), misapprehension about ones
real self (leading to the belief in the identification of ones
physical body with the selfsuch as I am a god, I am a man
etc.) are caused in a person who has turned away from the
Lord. When one identifies ones self with what is other than
the Self (viz. ones body), it leads to fear (regarding other
persons as enemies, friends etc. for he has lost the insight of
seeing the Brahmaneverywhere). Hence, a wise person
should discern that his preceptor is the Deity and his own self
and worship the Lord with unflinching, exclusive devotion till
one is liberated from Sarhsdra.
38*. For, this duality calledSarhs&ra has no real existence,
but appears to be so like dreams (in sleep), and day-dreams or
social duties or by force of nature as a consequence of ones acts in his previous

birthall such acts be dedicated to the Lord. This is the Bhdgavata dharma in a
nutshell. EK. takes every term from the text, explains it with illustrations how
that act is to be resigned to the Lord.. The realization of the coalescence or
one-ness of the triadThe doer, the act of doing, and the thing done-(for
example the seer, the seen and the act of seeing) is the way of dedicating the
act to God. He illustrates this by applying the trinity formula to each
sense. EK emphasizes that motionless physical posture in a trance is not the
real samddhi. Such a trance is equivalent to swooning. Samddhi is an unin
terrupted dedication of one's self to Brahman. Srikffga transported Arjuna to
a supertrance and directed him to participate in the M ahibharata war. The
real propitiation of God is the natural, automatic, dedication of all our
natural, voluntary and involuntary karmas to the supreme Brahman.
(i) SS. (Sudariana S u n ) :
doayaThe twin notions about the identity of the soul with the body
and their independent existence distinct and separate from God's personality.
KarmasaAkalpavikalpakam manah
The Mind which under the powerful influence of karmas of the past lives
broods over the anxieties for maintainining one's body, etc. ( SaAkalpa), and
desires for obtaining enjoyment like flower-garlands, sandal-paste, etc.
( tnkalpa).
(ii) VR : Though the two notions viz. identity of the body and the
Soul and the independent existence of oneself from God though unreal, are
entertained in the mind like the dreams ( in sleep) and fancies or hallucina
tions (in the waking state). Hence the necessity of controlling the mind
which under the stress of the previous Kamos weaves out SaAkalpa ( Self
delusion about the identity of the body and the Soul) and Vikalpa (our inde
1898 Bhagavata Purdp a
hallucinations (during wakefulness), on account of the mind of

the persons who broods over it. A wise person should, there
fore, control his mind which brings forth the ideations and
doubts. It (devotion to God with controlled mind)1 will lead
to Fearlessness i.e. Liberation from Sarhsdra.
39. (As control of the mind is very difficult, an easier
way to Mok$a is enunciated.
Hence, one should (devoutly) listen to the highly auspi
cious (stories of ) the incarnations and deeds of Lord Krna,
the wielder of the discus Sudarasana, in this world. ( If that too
is impossible due to their being innumerable), he should sing
the names signifying the descents and sportive acts of the Lord,
without feeling fear or shame of being mocked at, and lead a
life without attachment.
40. A person who adopted the above-described course
of devotion as a sacred vow (to be strictly and constantly
observed), develops an ardent love for the Lord by singing
the names of his beloved Lord Hari. His heart is melted with
love and devotion. He laughs loudly (feeling elated at winning
over the Lord by his devotion), cries (feeling that he was neg
lected so long by the Lord), (out of over-eagerness) screams
out (OLord ! Be pleased to be gracious unto me), bursts out
into songs (out of ecstasy) and dances like a mad person.
Unconventional as he is, he transgresses the ways of the world.
pendence from the Supreme Soul on whom we are really absolutely depen
dent. )
( iii) VJ : The knowledge of Brahman is impossible to dawn unless one
dedicates every thing (including himself ) to the Lord and Mokfa is attained
through the knowledge of Brahman. Hence one should be exclusively and
selflessly devoted to the Lord.
Sarva~samarpaaa-lak$aQo'pAsand*bh&ve brahma-jUdnam na sydt, tadabhdoe
samsdra-nivrttir na sy&tf atas tad artham sarva-samarpaoa-lakfanam updsanam
kartavyam bhdvafrl
EK. For control of one's mind, complete faith in the spiritual preceptor
is esrential.
EB 514-523
* I . Cf. mana aoa ^
i
kirapam bandha mokfayofrH
MaUrf. Up 6.34
X I.2.44. 1899
41. * Such a devotee would bow to every being with

absolute devotion as unto Hari's Person whether it be one of
the five elements such as the sky, the air, the fire, the water or
the earth, or heavenly luminaries such as the stars, the planets,
or living beings, the cardinal points, plants and herbs, etc., the
rivers and the seas and mountains (regarding them as a part of
Lord Haris body).
42. ** Just as a person who eats food finds satisfaction,
nourishment and relief from hunger simultaneously with each
morsel of food, similarly to a person who has completely sub
mitted himself to the Lord ( the triad, viz.) sincere devotion,
realization of the supreme Lord and aversion to other objects
(of senses) appear and are found together simultaneously.
43. The devotee of the Lord who steadily and without
any interruption worships the feet of Lord Acyuta, attains
(simultaneously) the triad, viz. devotion, renunciation of worldly
objects and realization of the Lord and through them he
directly attains the supreme peace1 or liberation from Sarhsdra.
The king (,Nimi) requested :

44. *** Be pleased to describe to me the devotee of Lord
Hari (who attains the above-mentioned triad simultaneously)
What are his characteristics (that distinguish him from) among
fellow-men how he behaves and how he talks and what are his
distinguishing traits which endear him to the Lord.
V R : The devotee should regard himself as an integral part of the

God's person. By understanding the world as a part of God's body, he
becomes quiescent and controls his mind.
EK. gives a highly poetic description of the realization of the Brahman
in everything, everywhere ( EB. 2.580-602)
EK : The triad means :
( i ) bhaktiloving devotion to all beings.
( ii) anubhava or pr&ptiDirect God-realization
( tit) viraktinon-attachment to ones body, wife, children, etc.
1. S.S. & VRS intisubsidence and disappearance of the six types
of sufferings of a being such as : hunger, thirst, grief, delusion, old age and
deathH
VJ. : King Nimi enquires after the gradations of votaries.
1900 Bh&gavata Purdna
Hari replied :
45. * He who secs his own self (who is Hari himself)
existing in all beings as Brahman and realizes that all (mobile
and immobile) creations are established in his own Self which
is Brahman (or Hari) himself, is the fdremost of all devotees.
46. One who cherishes affectionate devotion to the Lord,
friendly feelings towards his Votaries (who entirely depend
on him), compassion to the ignorant and indifference towards
his enemies is a second-rate votary (as he entertains difference
in outlook toward them as contrasted with the fore-most
type described above).
47. (Believing that Lord Hari is present only in his
image and not elsewhere) he who desires to worship and wor
ships with faith Lord Hari and does not respect his votaries and
other creatures is an ordinary ignorant votary.1
48. Even though the sense-organs receive their objects
of enjoyment (if the devotees heart is so much absorbed in
Lord Visnu that) he feels neither repulsion nor joyous attrac
tion toward them and looks upon this universe as the Maya
of Visnu, such a devotee is of the highest order.
*. SR. quotes a Tantra text which proves the identity of Hari with
the Individual Soul (Atman) due to his all-pervasiveness and logically
accurate knowledge (dtatatvdt, pramdtfivdt) and as such He is the Inner
Controller of even insignificant insects with no dimunition in his six excellen
ces of infinite dimensions due to his association with insignificant creatures. In
brief, he who sees the immanence of the glorious Lord everywhere and in
everything is the best votary of the Lord.
EK. : There is a great variety in the external appearance and behaviour
of the votaries of God, but he who realizes the complete (identity of his Self,
Brahman and all beingshe within all and all within himselfis the best
devotee o f the Lord.
VR. He who realizes the implication of the epithet V&sudevaThe
Lord being in all and all beings as well as himself existing on the support of
the Lord, or being a constituent part of the Lord, is the best devotee.
VB refutes the notion of Supporter and the Supported" of R&m&nqja
and establishes the non-duality ( adoqyatoa) doctrine and the knower of this is
the best votary.
1. Cf. ty . 6 & 7
(1) VR : This verse does not condemn image-worship but image-
worship without devotion to Lord's votaries is depreciated, as such narrow
concept of devotion obstructs the fruition or benefit of Lords worship.
X I.2.53. 1901
49. * He is the foremost among the Lords votaries who

by dint of his constant memory (meditation) of Hari is not
deluded by (and affected with) the conditions i.e. sufferings in
worldly existence such as : The birth and death affecting the
body, hunger and thirst (harassing) the vital principle (prdna),
fear, (worrying) the mind, strong desire (exciting) the intellect
and fatigue exhausting the sense-organs.
50. He is verily the best among the Lords devotees in
whose hearts the seeds of desires for enjoyment and passions
and of actions do not germinate at all and who have Lord
Vasudeva as their only resort.1
51. He is verily beloved of Lord Hari who is not attach
ed to his body nor is affected by superiority complex on account
of his birth (in a high family) or deeds (e.g. penance performed
nor by his position in a particular class in society, stage of life
or his caste (such as mUrdh&vasiktaborn of Brahmana father
and K?attriya mother).
52. He who does not entertain the notion of distinction
between mine and anothers in respect of his property or
even his own body, who is equal to all beings* and serene*
minded, is the best among the votaries of the Lord.
53. He should be regarded as the leader of the followers
and devotees of Lord Visnu who will not allow the remembra
nce of the Lord to be interrupted even for half a winking time
* EK : The five'placet* or components of bondage are the physical

body, sense-organs, mind, intellect and the vital principle and they are
affected by hunger, thirst, fear, sufferings (KUia)t birth and death. The great
sufferings undergone at these 'places* are called T h e properties or conditions
of Sarhsdra*. EK takes these sufferings one by one and shows how absorption
in the remembrance of the Lord brings immunity to the devotee from them,
as he is not affected by any of them at all.
EB.2.664-691
1. Verses 48-50 describe how a great devotee behaves.
( i) VR. explains that this egalitarianism is due to his belief that all
souls are intelligent in nature and one with Brahman, and physical bodies are
products of the unintelligent prakfti.
(ii) VJ differs :
The notion of identity of Atman and ParamAtman is not entertained by
him while in SanuAra or in his pure stage in Makfa. He cites a number of
authorities to support the Dvaita notion of distinction between jiva and
1902 Bhdgavata Purdiia
for gaining the sovereignty of the three worlds. Nor does he

waver even for half the twinkling of the eyelid from the lotus
feet of the glorious Lordthe feet sought after by gods and
others who have not subdued their self.1
54. When (once) the fever (in the form) of afflictions
in the heart of the devotees (who have submitted themselves
absolutely to the will of the Lord) is completely subsided by the
cool moon-light emanating from the gem-like (crescent-shaped)
nails on the toes of the Lord with very long (universe-
covering) strides (or possessing great prowess), how can it (the
trouble) arise again ? How could the solar heat affect when the
moon has risen ?
55. That person is said to be the chief of votaries whose
heart the Lord does not vacate, as his feet are (tightly) fastened
with bond of affection thereinHari who destroys all the
accumulated mass of sins, even if his name is uttered uncons
ciously or under restraint.8
CHAPTER THREE
Discourses on the Mdyd, the means to Transcend it,
the Brahman and the Path of Action
The King (Nimi) said :
1. We are anxious to know the (nature of the) M iya
(the Will Power) of the Supreme Lord Viû which deludes
those (gods like Brahma) who themselves are endowed with12*
1. I differ from SR and on the interpretation of qjitdtma

surddibhifr. R dissolves the comp.ajiteHarau evadtmd yejdm tej whose
mind is fixed On the invincible Lord*. But if gods have fixed their mind on
the Lord, why should they have to hunt after ( to find o u t) the Lord on
whose feet they have already fixed their mind ? If the gods have not subdued
their ego or self, then alone they will try and seek the feet of the Lord.
Hence, my above interpretation.
2. SR : Verses 51 to 53 describe the nature of a devotee. T hat He
sings the name of the Lord* should be regarded as the answer of what a
devotee does*. T he summary of all these is given in verse 55.
X I.3.2. 1903
such deluding powers. May your worshipful sires be gracious

enough to enlighten us (about Mayas nature).
2. I am a mortal being scorched by the fever (afflictions)
of Saihsara. I do not feel satiated while listening to your speech
describing the nectar-like sweet stories of Hari, which are an
antidote against the fever in the form of miseries in S&rhsdra.
Antarikfa said :
VRs Text Adds :l
2.1. The glorious Lord wishing to become many through
his Maya, created this universe. Though Jiva is pure spiritual
essence, free from three gunas, Maya invested him with a body
controlled by gunas. The identification of the soul with ones
body is the delusion of Jiva (jiua-bhrama).
2.2. This Jiva-bhrama (delusion of the Jiva) explained
with reference to the waking, dreaming and the sleeping states
of the Jiva (tat-prayukta-jdgrat-svapna-sufupti-rUpdvasthdtraya-
sambandhdn ca vadan bhramarh prapaflcayatij) The waking state is
the misapprehension with reference to external sense; the
dreaming state is with relation to the m ind; in the sleeping
state, the memory is dormant, unmanifest like seeds; and the
fourth slate is the Jiva9s condition in relation to paramdtman.
In this stage the Jiva is separate from the body which is the
product of Prakrti and that is the liberated state (prakrtipari-
ndmaka-farird bhdvah muktyavasthd itij).
2.3. The Jiva is pure consciousness untainted by passions
etc. and free from states like dreaming, sleep, etc. He appears
through Maya to be possessed of those stages.
2.4. When the jiva realizes the transitory nature and
futility of three forms of Maya, he desists to work for trivial
pleasures and becomes serene (upa-sarhydti, bahih, k.wdra-sukh&r-
thavydp&r&n nivrtto bhavaiitx).
1. VRs text adds here the above four verses but the Bhdgaoato Vidyd-
pi(ha (Ahmedabad) edition gives only the commentary of VR on these verses
and n o fth e original text. From what can be gleaned from the commentary,
the above appears to be the contents of those verses.
1904 Bhagavata Purat:a
Antarikfa explained :
3. It is for the sake of enjoyment of objects and libera
tion of the embodied souls, his own rays, that the ancient-most
Prime Person, the cause of all creation (or the Indwelling soul
of all beings) evolved these great and small bodies, out of the
five gross elements, mighty-armed king.1
4. In this way having entered as the inner-dweller (for
the well-being of all the Jivas) into beings which are created
out of the five elements,12 God divides himself and appears as
one (in the form of the mind), and ten (in the form of five
cognitive and five conative senses), and enables them to enjoy
the gunas or objects of senses.
5. The master of the bodythe jiva enjoys the objects
of senses by means of sense-organs illumined (by the knowledge
or activated) by the Inner Controller. He misapprehends this
created body as himself and gets attached to it. (This is due
to Maya.)
6. The jiva who is conditioned with a physical body,
performs with his sense-organs acts, as motivated by the ten
dencies resulting from acts done in the previous birth. He
experiences both the pleasant and unpleasant fruits of karmas
and revolves in this Sarhsara.3
7. In this way, going through various corporeal existences
(in consequence of his Karma) which carry with them innumer-
1. $R states that M&y&, being indescribable, only its effects, viz. crea
tion of the universe, etc. can be described. But according to EK. Mayd is
unreal (mithyd), non-existent like the son of a barren woman, the sky-flower,
water-catering centre' of mirage, etc. The term avidyd means that which
never exists.
EB 2.32-52.
2. EK: God enters his creation in the form off essential characteristics
such as liquidity of water. Similarly, he devided himself in the sense-organs
by becoming their essential function such as seeing of the eye, 'taste* of the
tongue. That we can enjoy an object through our senses is due to the parti
cular capacity of the sense which ( the capacity) is God.
EB 2.86-129.
3. This verse explains why a jiva is not liberated after enjoying the
objects of senses but suffers unending revolutions in Sathsdra$R.
XI.3.13. 1905
able evils and miseries, the /ipj, being helpless, experiences

repeated births and deaths upto the dissolution of the universe.
8. When the dissolution of the gross elements is impend
ing, the beginningless and endless eternal Time-Spirit1 forcibly
withdraws this manifest universe consisting of gross substances
and their subtle gunas into its unmanifest cause (the mUla-
prakrti).
9. (When such dissolution is imminent) at that time a
severe draughtabsolutely rainlesswill devastate the earth
for one hundred years. And the scorching sun with its heat
enhanced by the (destructive) Time-Spirit shall completely
consume the three worlds by its heat.
10. Huge flames of fire emanating from the (thousand)
mouths of the (serpent god) Sesa and burning the nether-world
from its bottom, soar up high, burning down every thing and
helped by the wind, they envelop the universe on all side.
11. The clouds of deluge called Sarhvartaka with each
line of drop as thick as the trunk of an elephant, will pour
down for one hundred years incessantly and the whole universe
is sub-emerged in cosmic waters.
12. God Brahma the Person (Deity) presiding over the
universe leaves his conditioning universe (which has been now
dissolved), enters the subtle Unmanifest like the Are entering
into the unmanifested principle of fire, when the fuel is comp
letely consumed.12
13. The earth being deprived of its distinguishing
characteristicsmell is transformed into water and the water
being divested of its special property, viz. liquidity, is changed
into fire.
1. It is eternal Vi?tyu who as Kala withdraws, etc.VJ.

2. R : After the termination of his office, god Brahm i should merge
into Prakrti like all jfoas, if god Brahmk be not a devotee of God. But he be
ing a devotee of the Lord, is absorbed into Brahman. VJ. also accepts the
merging of god Brahma into paramdtman. VR. takes the sing. Vair&jah pvrufah
as representing all jivas withdrawn into the mula-prakfti and the illustration of
fire shows that their knowledge is narrowed down in that merged state. EK
quotes Bh. P. 10.2.32,33 and emphasizes that bhakti (devotion) is the pre
condition of mukti (liberation). Merely the office of Brahma is not enough
for mufti.
14. Deprived of its property of colour by the S&rhvartika

(universe-ending) darkness, fire merges into air and air (v&yu)
deprived of its special characteristic touch, is lost into the ether
(or the sky). The ether in its turn, being divested of its chara
cteristic property, viz. sound, by the Supreme Soul in the form
of Time-Spirit (Kaldtman) the ether gets merged into the dtman
i.e. T&masic Ego.
15. * Sense-organs and Intellect enter the (rdjasika) Ego
while the mind along with the presiding deities of senses merges
into the (s&ttvika) Ego. And this Ego, with all its (sdtlvika,
rdjasika and t&masika) characteristics, merges with the Mahat
which in its turn enters the Prakrti.
16. We have now described to you the Maya of the
glorious Lord, characterised by three colours (i.e. gunas such
as sattva, rajas and iamas) and which brings about the creation
and carries out the maintenance and destruction of th6 universe.
What more do you wish to hear ?
The King Nimi submitted :
17. great sage! Be pleased to expound the way where
by persons who have identified their I-ness (soul) with the
gross (physical) body, will easily cross over this Lords Maya
from which it is very difficult to get liberation by persons with
uncontrolled minds. Is there any path other than bhakti which
has already been mentioned (supra 11.2.37).
Prabuddha explained :
18. Persons leading a householders life ( living as husband
and wife) and following the path of Karma for the removal of
miseries and attainment of happiness, should observe and con
sider how contrary results are met by them.
19. (They should also consider: ) What pleasure is
derived from wealth which is so very difficult to obtain and
V J : Tlie process of dissolution is as follows : Akafa into the 1am -

asic Ego; senses, mind, intellect with their presiding deities into Taijasa Ego.
The threefold Ego and its products into the Mahat which in its turn merges
into Atman, The Virdf withdraws all effects into their causes, and he
enters into the subtle Unmanifest.
X I.3.24. 1907
which (when obtained) entails nothing but miseriesa veri

table death of ones own ? Or what happiness one can get after
acquisition of houses (property), children, relatives and cattle
which are so very transient.
20. One should know that in the same way (as in this
world), the other (celestial) world, attained by performance
of karmas is transient (and full of miseries). There is rivalry
with the equals, jealousy towards the superiors and the fear of
destruction (and termination of the period of the stay in
celestial regions)2, as we find it among the dependent princes
(under an emperor), here (on the earth).
21. A person desirous of knowing the highest good,
therefore, should resort to a preceptor who is expert in logical
exposition of the Brahman couched in words (i.e. Upanifads and
Srutis) and has realized the Supreme Brahman and (the sure
index of which is that he) is well-established in the serenity
of mind (and detachment).
22. Regarding his spiritual preceptor as his own self and
his Deity (H ari), he should, by rendering sincere and devoted
service to his preceptor, learn (and practise) the duties and
ways of life of Lords votaries, so that Lord Hari who is the
soul of the universe and confers self-realization (on his devo
tees), becomes pleased with him.
23. In the initial stage, one should learn (and practise)
to detach his mind from everything (such as wife, children,
property) and attach his mind to the pious persons (devoted
to the Lord), and also should cherish mercy (to the subordi
nate and inferior beings), friendliness (with the equals) and
modesty (towards the superiors) accordingly.
24. He should further imbibe the virtues of (mental and
physical) purity, practise penance or religious duties, cultivate
forbearance, observe silence (i.e. avoid unnecessary wastage of
words), study the scriptures, practise straight forwardness,
celibacy, non-violence and balanced attitude of mind under
the stress of contradictory conditions (e.g. pleasure and pain,
respect and insult, etc.).1
1. JJf. Yatheha karma-cito lokah kfiyata evamev&mutra-ciio lokafi kfiyato.
Ch&ndogya Up. 8.1.6.
1908 Bhdgavata
25. He should realize that the Soul, as an intelligent

existence, has pervaded the world and is the (omnipresent)
Lord, the controller of the universe; and he should live in
solitude, should not cherish any attachment to his house
(property, relatives, etc.,), wear washed rag-cloth or bark-gar
ment (as dress) and remain contented with whatever one gets.
26. He should entertain firm faith in the scriptures
glorifying the Lord, but should not denigrate scriptures of
others. He should control his mind (by breath-control
), speech (by silence) and deeds (by non-attachment)
should speak the truth and control his internal organ (the mind
as well as the external senses.
27. He should always listen to, glorify and meditate on
the incarnations, deeds and excellences of Lord Hari of mira
culous deeds, and learn to dedicate all his acts (including per
formance of sacrifice and such other religious acts to him.
28. He should also learn to resign unto the Supreme
Lord all his performances of sacrifice, worship, charitable gifts,
penance performed, muttering of sacred syllables or names of
God, his activities and whatever is dear to him such as (scents,
flowers, etc.) and dedicate1 to the service of the Lord wives,
children, houses (property) and his very life itself.
29. Thus he should entertain friendly relations to
persons who have realized Lord Krsna as their very Soul and
as their protector or as the controller of all jivas. He should
adore the Lord as abiding in both the mobiles and immobiles8
especially in men, and chiefly in the righteous men who observe
their religious duties and out of them, specially in the devotees
of the Lord.8
1. EK. explains that this dedication implies complete non-attachment
to wives, children, etc. EB. 3.565.
2. Ubhqyatra : He should try to worship the Lord as abiding in the
heart but if the Lord cannot be visualized within in spite of meditation, he
should worship the images of the Lord which are both mobile and immobile.
The chief images at ancient sites like Dv&raka or Pandharpur are the immo
bile images1' while the images on worships at home are mobile"
-3.569-571.
3. Under mahatsu EK. includes guru or the spiritual preceptor as the
most important person to be served, as the guru and Brahman are identi
calnay the guru is superior, as he introduces us to Brahman. And every
thing should be dedicated to the gum. -3.576-581.
X I .3.34. 1909
30. He should learn how to discuss with each other and

sing of the sanctifying glory of the Lord. And in this way, in
association with these, he should (forget rivalry, jealousy, etc.
and) find spiritual joy, happiness and complete freedom from
all miseries.
31. Remembering themselves and reminding each other
of Hari who annihilates the mass of sins instantly, their devo
tion is developed unto Love divine and out of the thrill of
ecstasy of this divine Love, the hair all over their bodies stand
on their end ( and this spiritual delight of the disciples, gives
the spiritual preceptor the highest delight1).
32. Devotees (who have reached such a stage) behave in
an unconventional manner. They sometimes weep (out of
anxiety to visualize him), some times burst out into laughing
and feel delighted (at his remembrance), some times they go
on talking (about his sportive acts), some times they dance (in
ecstasy), some times they sing of him and imitate his acts. In
this way, coming to realize him and attaining the Supreme
bliss, they remain silent.
33. He who thus learns (and practises12) the duties and
the way of life of the devotees of the Lord, develops Love
divine and thereby becomes absolutely devoted to (and absorb
ed in) Lord Narayana, and easily crosses the Maya which is
otherwise very difficult to transcend.
King Nind asked :

34. As you are the foremost among those who have
realized the Brahman, it behoves you to propound to me the
nature of Brahman or the Supreme Soul which is also designated
as Narayana (Do the terms Brahman, Paramdtman and Ndr&yana
denote the same attributeless entity or imply any special
feature ?).
1. EK. vide EB 3.576-614.

2. EK. emphasizes that one should resort to a spiritual preceptor and
under lus guidance learn and practise the duties and way of life of the
Bhdgavatas. EB 3.615.
1910 Bhagavata
Pippaldyana replied :
35. lord of kings ! Please do understand that to be
the Supreme Reality, which (as Ndr&yana) is the cause of the
creation, sustenance and dissolution (of the universe) but (being
eternal and beginningless) is himself un-caused (and indulges
in the above activity without any cause or motive); which
(as Brahman) exists persistently in three states namely those of
wakefulness, dream and deep sleep as also in the fourth supra-
conscious) state, both during Samddhi (trance) as well as out
side in other states also, animated by which (as Paramatman)
the body, senses, vital breath and the mind carry out their
own function (The three aspects1 viz. Narayana, Brahman and
Paramatman constitute one and the same Reality ?
36, * Even as sparks of fire can neither illumine nor burn
the fire, (their source) neither the mind, speech, the power of
seeing, intellect, the vital breath and the sense-organs can enter
(i.e. reach and comprehend) the Brahman. The word (i.e.
the Vedas) which is (regarded as) authoritative in matters
relating to Atman indirectly hints at it by inference, as it denies
1. Although R distinguishes the three aspects of Reality, viz. as the

creator etc. of the universe (N arayaiia), eternal existence in all states of con
sciousness, Sam&dhi, etc. {Brahman) and the animator of the body, vital breath,
etc. ( Paramatman), EK says that it is all Narayana and to facilitate the reali
zation of Brahman, he puts forth the Paramdtman aspect and emphasizes that-
that which is within man as animator is the Brahman and N&r&yapa and
that Param&tman, Brahman and Narayana are one.
EB 3.630-646.
* VJ: The terms mind, speech etc. indicate their presiding deities
such as Rudra, Sarasvati, Surya, Brahm&, etc. These deities cannot compre
hend the Paramatman. Laksmi the presiding deity of Veda cannot do it. The
Veda conveys him negatively by eliminating what is not Paramatman. The godd
ess Lakfml indirectly conveys him to her cause.
VR : ( The g ist):
Flames are attributes of fire. Just as fire cannot be the object of cogni
tion of flames, Brahman cannot be cognised by the mind, senses or the
jfva. The Word (Ved&nta or &ruti) conveys Brahman as its purport or impli
cation. If the Brahman were non-existent, the statement of inability of senses
qr the mind to cognise it is meaningless. Denying the senses, etc., the power
^ cognition means that Brahman does exist and that the Veda is the only
of knowing the Brahman.
XI.3.38 1911
itself the power to describe it directly in positive terms. But in

the absence of Reality, no negative description is possible.
37. * At the beginning (before the creation of the uni
verse) there was one (Brahman) which came to be known as
threefold Pradhdna consisting of the attributes Sattva, Rajas and
Tamas. By the predominance of Rajas or its active creative
power, it is called SUtratma or Hiranyagarbha and with the
dominance of Sattva or the power of knowledge it is termed as
Mahat. When the condition of Avidyd is invested, it is called
Jiva (Individual Soul) or Aharfikdra (Ego). This one Brahman
becomes many and shines as deities (presiding over senses), the
cognitive and conative senses and objects of senses as well as
the resulting fruit, (viz. the experience of pleasure and pain,
etc.) through his immensely powerful Maya. The gross (i.e.
the effects) and the subtle (i.e. their causes) are both (caused
and) illumined by Brahman which is beyond the reach of both.
38. ** This soul (Atma) was not born and shall not die;
* : At the beginning there was only the Brahman Om. It became

threefold in its three mdtrds, A-U-M of the nature of the three attributes, viz.
Sattva, Rajas and Tamas. When these attributes are all in a balanced stage,
it is called Pradhdna. EB. 3.703-701.
VR : (The gist only) Pradhdna is the common thread of Sattva%Rajas
and Tamas. Mahat%Ahamkdra and Jiva are its products. The Jiva experi
ences the fruits of his actspleasure and pain through his senses. The Brahman
is different from them and the intelligent and unintelligent creations cons
titute his body.
VJ : The verses summarise different views which identify Brahman
with the Jiva, etc. These views are not correct. Brahman is distinct from and
greater than what is known as cause and effect, [tayoh kdrya-kdranayofi
param vilakfariam bhinnam Brahma iti.
** VR (The latter half) : In every category of life (such as in
the bodies of god, sub-human beings, etc.) the soul is always connected with
Prakfti, till he attains liberation (d-mokfdt-Prakfti-sambandhavdn) ihough essent
ially it is pure intelligence and knowledge (Jhdna-mdtra-svarUpa), It is through
the influence of senses that he appears to be divided and transformed, while
he activates the body.
VJ, quotes his authorities and states that Brahman is always present as
unmodified essence & unmixed consciousness, in all things which are subject
to birth, death, change, etc. J ust as the vital breath is called by the sense
through which it functions, Brahman is described differently. Tathendriya-
gatafr prSgas tefdrh Saktyd vikalpatr / sooth sad-r Brahma tat-tacchaktyd
uikalpyats fj ata mahd-Sakti-pr&pasydpi balarpradam
i9 ra Bhdgavata Purdna
He neither grows nor does he decrease; He is the knower

the witnessof the times of the different states (such as youth,
old age) of all bodies (just as the seer is different from the
body). He is all-pervading, eternally unchanging pure consci-
ousness-cum-existence. As in the case of Prana, this consci-
ousness-cum-existence appears as many, under the influence
of senses.
39. * In whatever category of bodywhether born of
eggs or from wombs or from seeds or from sweatthe jiva is
born, the vital force (prdna) follows him (himself remaining
the same, unaffected by the category of the body), (similarly)
when all the sense-organs (which are active in wakefulness)
and the Ego (which functions in the dream state) remain
oblivious (as in a deep sleep), the soul being devoid of condi
tioning states, alone persists in that stage as can be inferred
from our remembrance (of having enjoyed a sound sleep).
40. If with intensive devotion generated through desire
for seeking the feet of the lotus-navelled God, a person, by his
own mental efforts, cleanses all the dirt and impurities dogged
on his heart due to three gunas and acts (resulting in merit or
sin), the Soul (which pre-exists there) directly reveals himself
in that extremely pure heart like the light of the sun become
visible to clear eyes.
The King requested :
41. Be pleased to describe to us that Path of Action
(Parama Toga) being purified by which a man quickly shakes
39.* VR (The latter half ) : When we become oblivious of our body

and the activities of the sense-organs, the Ego and the mind remain in abey
ance ( as in deep sleep), we jioas realize the existence of the self ( . . . dehaoa-
bhdsarh vind yath&vad dtmd soar upa-prakdSo bhavati.)
EK. In deep sleep, the Ego lies dormant in Avidyd ; hence we cannot
visualize dtman. It is after the elimination of Aoufyd and Ego that the self-or
Brahman is revealed.
EB. 3.733-35.
V J : (The gist only)
In the various categories of bodies Jiva enters through the medium of
& and Param&tman. I f ParamAtman were absent, Jiva could not have
any memory of his state of deep sleep mfti-sitpti-prabodhdder nijantd Harir ekardf.
X I.3.46. 1913
off all Karmas and attains the supreme knowledge attainable

only through disassociation from all actions.
42. Formerly, I asked this very question to Sages (like
Sanaka and others) in the presence of my father (Ik$v&ku).
But those (mind-born) sons of god Brahma did not answer it.
(Pray be pleased to explain to me the reason of their silence.
Avirkotra replied :
43. The classification of Karma into Karma (duties en
joined by Vedas), Akarma (acts prohibited by Vedas) and
Vikarma (omission of Karma and commission of Akarma) belongs
to the sphere of the Vedas and not within the range of ordinary
parlance of men.
As the Vedas are the revelations from God, even wise
sages stand confounded in their interpretations. (The sages
whom you questioned were omniscient. But then you were of
pre-mature age and could not have understood their explana
tion. Hence their silence then).
44. The Veda implies something deeper and different
from what appears to be the superficial interpretation of the
text. Just as a child is tempted with something sweet to make
it swallow (the unpalatable) medicine (the object of the
medicine being restoration of the childs health and not the
sweet thing that the child gets immediately after gulping down
the medicine), similarly, the real object of the Veda is to
liberate one from the bond of Karma and its consequence, for
which Karmas are apparently prescribed.
45. (One should not indulge in dereliction of the pres
cribed Vedic duties from the beginning, prematurely thinking
that liberation from Karmas is the real object in life). If a person
being himself ignorant and having no control over his senses,
does not perform the duties prescribed by the Vedas, due to
the Adharma (the course of unrighteousness) in which he is in
volved by Vikarma (non-performance of the prescribed act and
commission of the acts prohibited by the Veda), he goes from
death to death (as he remains entangled in Sarfisdra).
46. He who performs acts prescribed in the Veda but
has no Attachment to the fruits thereof and dedicates them to
1914 Bhdgavata PurSna
the Supreme Ruler, attains to that state of accomplishment1

(i.e. Moksa) in which Karma or its fruit does not bind him.
The promise of fruits of Karmas is meant to create interest in
the Karma.
47. Whoever is desirous of instantaneously cutting as
under the knot (of egotism) of the heart of his self which is Brah
man himself, should, in addition to the Vedic rites, perform
the worship of Lord Kesava in the manner prescribed in the
(&1) Tantra.
48. After getting oneself initiated (in theTantrika path)
through the grace of the spiritual preceptor21 and being shown
the technical method of worship by his guru, he should wor
ship the Supreme Person in the form of (whatever) image (of
the Lord) that he likes the best.
49. In a thorough clean state of the body, he should sit
in front of the idol of God. He should cleanse his body ( inter
nally) by means of breath-control and other practices. He
should armour himself by assigning the protection of various
parts of his body to different deities3 and worship Lord Hari.
50-51. He should first purify the articles of worship (like
flowers by removing insects if any and sprinkling water), the
ground (by sweeping and washing), his ownself (by Nyasa and
1. $R. explains; Just as a child is tempted to gulp medicine by offer

ing the fruit* of sweet-meats, the promise of heaven to a sacrificer is for
persuading a person to perform the Vedic Karma. He quotes Brhad. Up. and
shows that Karma is an accessory of spiritual knowledge and the performer of
Karma realizes it and loses the zest and attachment for Karmas. This non-
attached pure state of mind leading to the realization of Brahman is attained
by him. VR. thinks that such a person gives up all Karmas leading to Samsdra
and attains Alokfa.
EK. defines naifkarmya as the Karma dedicated to God and such Karma
leads to realization of Brahma.
EB. 3.793-802.
2. VD. insists on the selection of proper . Quoting a number of
Purd(tic and other texts, he asserts that the spiritual preceptor should be a
Br&hmaga householder possessing spiritual qualities, etc.
3. NyAsa :Assignment of the various parts of one*s body to different
deities which is usually accompanied by prayers or pronunciation of some
sacred symbolic syllables and corresponding gesticulations.
ASD. P. 306.
X I.3.55. 1915
concentration of the mind) and image of god (by removing the

previous coating of sandal-paste and other articles). He should
then purify, by sprinkling with water, his own seats and keep
ready at hand articles of worship (such as water for washing
the feet of Deity and other materials of worship). With his
heart serene and concentrated, he should invoke the Lord (in
the image, mentally). Performing the six nydsas from the
heart onwards, he should chant the mUla-mantra (the sacred
syllables or names received by him from the preceptor) and
worship the Lord with the available articles of worship as
abiding both in the image and in his heart (wherein he should
also instal him).
52-53. He should perform the worship of the image of the
Lord including the various limbs of his persons, and the arms
and emblems he holds (such as the discus Sudargana and others)
and the attendant deities (like Sunanda, G aruâ). He should
worship each form of the Lord chanting the sacred Mantra
peculiar to it, offering water to wash his hands, feet and for
acamana (rinsing the mouth), etc. He should bathe the Deity
and decorate it with cloth ornaments. According to the pres
cribed rites of worship, he should worship the Lord with sandal-
paste, flowers, Aksatas1 (unbroken grains of rice to be applied
to the Deitys fore-head only), garlands, he should burn scented
incenses before him and wave lights before him and offer food.
After eulogising the Lord with appropriate hymns, he should
prostrate himself before the Lord ( i.e. Lords image).
54. He should worship the image of Hari (before him
self) contemplating himself as being one with Hari. He should
then place the relic of worship (such as flowers, etc.) on his
own head, and deposit the image of Hari in its proper place and
Lord Hari in his own heart.
55. He who worships the Lord, the Supreme Soul as
present in the fire, the sun, the water, etc., in the guest (who
arrives unexpectedly) and in his own heart, is liberated (ftom
Sarhsara) before long.
1. As $R. notes the akfatas are to be used for application on the fore
head of Hari and not elsewhere in the worship. He quotes an authority
which prohibits the use of akfatas in Vifpu-worship and the Ketaki (flower)
in &ivas worship.
1916 Bhdgavata Purana
CHAPTER FOUR
Description of the Lord's Incarnations by Drumila
JCing Nimi said :
1. Be pleased to describe to us those various deeds per
formed by Lord Hari in his various incarnations which he has
taken at his own sweet will, in the past, present and future.
Drumila replied :
2. He is a person of childish (immature) understanding
who seeks to count the innumerable excellences and attributes
of the Infinite Lord. It may be possible for him in the course
of a long period of time and with extreme difficulty, to count
the particles of dust on the earth, but never the excellences of
Almighty Lordthe resort of all powers.
3. When, with the five elements evolved out of himself,
Nar&yana, the First Prime Deity, created this universe known
as VirQj> like his own body, and entered it with a ray or part of
his own (as Inner Controller) he came to acquire the epithet
$a (the Indweller in the body).
4. The assemblage and arrangement of three worlds rest
on the support of the Lords personality1. Both the cognitive
and conative sense- organs of all embodied beings function due to
his sense-organs only. He is by himself knowledge or conscious
ness. It is through his birth that creatures derive their physical
strength, the energy and strength of their senses and activity.
Through Sattoa and other attributes (viz. Rajas and Tomas), he
became the Prime Agent of creation, subsistence and destruction
of the Universe.
5. At the beginning of creation (of the Universe) this
Prime Deity, in association with the attribute rajas appeared as
Brahm& for the creation of universe; (associated with the attri
bute Sattoa) t he become Vinu, the dispenser of the fruit of
sacrifice and the protector of the twice-born castes (Brahmaiâ,
K$attriya and Vaiiya) and the religious order; associated with
U O r : The three worlds constitute a part of and exist within his

penonSR.
X I.4.10 1917
his attribute tamos, he became Rudra for the destruction of the

universe. In this way, he from whom the creation, protection
of the universe ever continues through the instrumentality of
Brahma, Visi>u and Rudra, is the First and Foremost Deity.
6 . As Narayana and Nara, the foremost of the sages and
of perfectly serene mind, he was born of Dharma and his spouse
Murti, the daughter of Daka. He expounded to sages (like
Narada) the path of action leading to the realization of the
Soul (who is characterised by actionlessncss). He practised
(an ideal type of) penance and his feet are still served (and
worshipped) by prominent sages.
7. Suspecting with the apprehension that this sage
(Narayana-Nara) covets to take possession of his position (as
the king of heaven), Indra deputed Kamadeva, the god of love,
along with his troupe. Being ignorant of his (Narayanas)
spiritual greatness, Kamadeva went with his paraphernaliaa
bevy of celestial damsels, the vernal season and the gentle wind
(from the sandal-forests of Malaya) to his hermitage at Badari,
and hit him with shafts in the forms of side-glances of heavenly
damsels.
8 . Knowing perfectly well that the indiscretion has been
committed by Indra, he laughed loudly without even slightly
feeling the touch of pride (at his own moral strength). He
assured the trembling visitors, <cO (mighty) god of Love,
(South) wind, heavenly damsels, do not be afraid. Please
accept our hospitality (If no hospitality is offered, the hermitage
would be as good as void). May our hermitage be non-void
(i. e. worthy of its existence).**
9. When the sage Narayana who removed their fear
addressed them thus, the gods who bent their head low with
shame, submitted to him, O all-pervading Lord who are trans
cendental to the Maya, this unpurturbedness in you is not sur
prising. You are the Supreme Self subject to no modifications,
and your lotus-feet are respected with obeisance by hosts of
sages who revel in the bliss of self-realization.
10 . (It is not surprising that we should behave according
to our nature and create obstacles in your penance). A number
of obstacles are created by gods in the path of your servants
(devotees) who want to transcend the abode of gods (the
1918 Bh&gavata
heaven), and attain directly to your highest region. No impedi

ments obstruct the path of others who offer in sacrifices the
respective shares of gods as oblations. But as you are the pro
tector of your devotees, your votary sets his foot on the heads of
obstacles (and trampling them down ascends to Vaikuntha).
11. (When your non-devotees perform penance they fall
a victim to usthe erotic passion or the passion called Anger).
Those who cross the immeasurable oceans in the form of temp
ters like us overcome hunger, thirst, (extremes of cli mate in) three
seasons (viz. the summer, rains and the winter), winds and
curb the palate and the sexual urge, succumb to futile anger
and thereby waste their austerities in uttering imprecations).
They are like ocean-crossers who get themselves drowned in the
cavity caused by a cows hoof.
12. While they were praising him thus, the Almighty
Lord, (in order to humble down the pride of beauty of celestial
nymphs and others) created by Yogic Power and showed them
women of marvellous beauty, all well adorned with costly orna
ments and raiments, waiting upon himself.
13. When those attendants of gods (viz. Kama, the
spring season, heavenly ladies) saw women beautiful like
goddess Sri, (their pride for their own beauty was humbled
down and) their own complexion became faded at the excellence
of the superior beauty of those women and they were enraptur
ed with fragrance of their bodies.
14. The god of the Lord of gods (Narayana) laughingly
told them who were bowing to him with humility, Choose any
one of these women who is suitable, as an ornament of the celes
tial world.
15. Saying so be it, the servants of gods complied with
his Command. They selected Orvasi, the most beautiful among
heavenly damsels and repaired to the celestial regions following
her.
16. They paid their respects to Indra in the assembly of
gods and while all gods were eagerly listening, described to him
the superior spiritual power of Narayana at which Indra was
astonished and became afraid (at his indiscretion in offending
Narayana).
17. It is for the good of the world that Lord Vi$nu incar
X I.4.21, 1919
nated with a ray (part) of his own, in the form of a swan (to
expound Jhdna yoga to god Brahma when questioned by his
sons), as Datta (the son of Atri) as the ever celibate Sanat-
Kumara, as our father ^Lsabha. Taking the form of Hayagrlva
(a horse-necked God), he killed the demon Madhu and re
covered the Vedas from him.
18. In his incarnation as a Fish, at the time of deluge (at
the end of Kalpa), he protected Manu, the earth and the
sages and (seeds of all) plants and herbs. In his descent as a
divine Boar, he killed demon Hiranyak?a, the son of Diti,
while he was lifting up the earth from the bottom of the sea.
Assuming the form of divine Tortoise, he supported the mount
(Mandara) on his back at the time of churning the ocean for
nectar. Descending as Hari, he rescued from the jaws of a
crocodile the afflicted king of elephants who appealed to him for
succuor.
19. He rescued the sages (called Valakhilyas) who were
thumb-sized and who, while they went to fetch samidhs for sage
Kafyapa, fell into a hollow created by cows hoofs who were drown
ing as if in a sea (and were therefore, ridiculed by Indra) and
were praying him (for life). He absolved Indra also who was
involved in the darkness (of the sin of slaying a Brahmana) due
to his killing of Vrtra ( who was a Brahmana). He set free the
heavenly ladies who lay helplessly imprisoned in the houses of
Asuras. For ensuring freedom from fear for the righteous
people, he incarnated as a Man-lion and killed Hiranyakaipu,
the King of Asuras.
20. In every Manvantara, during the wars between gods
and Asuras, he incarnated with his rays for the sake of gods and
killing the leaders of Asuras, he protected the three worlds. Ap
pearing as the divine Dwarf (Vamana), he, under the pretext
of requesting for alms took away this earth from Bali and gave
it back to gods, the sons of Aditi.
21. Incarnating as Paraiurama, the conflagration born in
the Bhrgu clan for destroying the forest in the form of Haihaya
family, he extirpated the K?attriyas from the surface of the earth
twentyqne times. As Rama, the consort of Slta, he constructed
a bridge* across the sea (to Lank&) and killed the ten-headed
1920 Bhagaoata Purdna
Ravana destroying his fort of Lanka. Victorious is1 Rama

whose glory destroys the Sins of the world.
22. For the removal of the burden of earth, the eternal,
birthless Lord will take birth in the race of Yadus, and will
accomplish feats which would be very difficult even for gods to
perform. Then he would incarnate as Buddha and would delude
by his disputations and dialectics those who, though ineligible,
will try to perform sacrifices. And ultimately at the end of
Kali Age, he will descend as Kalki and exterminate the Sudra
rulers.
23. mighty-armed Janaka (Nimi) ! Innumerable are
such incarnations and deeds of the Lord of the universe of im
mense glory (a few of which have been recounted to you.
CHAPTER FIVE
Nature and Fate of non-Devotees : Yuga-Wise Methods of
Worshipping the Lord
The King (Nimi) enquired :
1. sages, foremost among those who have realized the
Atman ! What is the condition and fate of those persons who do
not mostly adore Lord Hari and whose desires are still unsatiat
ed and whose minds and senses uncontrolled ?
Camasa replied :
2. From the mouth, arms, thighs and feet of the Supreme
Person were severally originated the four varnas (classes of
society) along with the Airamas (Stages in life). According to
their predominant characteristic qualities (viz. Sattoa, Rajas and
Tamos and their combinations), they were distinctly classified
as Brahmana, Ksattriya, Vaifya and Sudra.
1. SR states that this verb in the present tense (Jayati) indicates that
this dialogue took place while R&ma was alive. The use of the future tense
with reference to K poa and others supports this view.
X I.5 .8 . 1921
3. Out of these, those who do not adore the Supreme

Ruler, their direct Originator, either through ignorance or
through negligence of that Great Person, lose their present status
and fall down into hell.
4. Women, persons from Sudra and such other classes
(who are denied the opportunity and hence) are away from
(the places or chances of) hearing the stories of Hari and also
from listening to the songs of the excellent qualities of Hari,1
deserve compassion from sages like you. (It behoves you to
guide them in the path of Devotion.)
5. But Brahmanas, K?attriyas and Vaifyas, by virtue of
their original birth, and second birth through their Upanayana
(investiture of the sacred thread) ceremony (become eligible
for studies, performanceofsacrifices, etc.), stand in the proximity
of Lords feet. But even they are deluded (to become attached
to the fruit of their Kamos) by accepting the Arthav&da (appa
rent and superficial meaning) of the Vedas.
6 . These persons are ignorant of the method of perform
ing Kamos (without getting themselves involved in the fruits of
the acts), being conceited fools, they regard themselves as the
learned ones (and hence do not seek guidance of others for the
technique of performing Kamos without getting bound by them).
These fools being fascinated and impatient by the sweet words
of the Vedas (promising happiness in heaven) indulge in sweet
talk.
7 . Due to the influence of Rajas, they are ruthless in their
xdesigns; are lustful and revengeful like serpents. These wicked,
conceited hypocrites laugh at the real devotees who are beloved
of Hari.
8 . Addicted to sexual pleasures, they adore (and cajol?)
women. Living in houses dominated with craving for conjugal
pleasures, they talk to each other of their (present and prospect
ive) achievements (or they wish each other to be blest with
wives, children, prosperity). They perform sacrifices without
observing the correct procedure or distribution of (adequate)
food or giving of (the due) sacrificial fees. They kill animals for
1. O r : are far from i.e. cannot approach those who extol the excellen
ces of the Lord ( in KfrUtna) .
personal appetite unmindful of the consequences of such dest

ruction of life.
9. Being elated with the pride of wealth, prosperity,
lineage, learning, munificence, personal beauty, physical power
and superior aptitude for action, these wicked people get blind
ed and despise not only righteous devotees beloved of Lord
Hari, but also the Supreme Lord Himself.
10. Persons lacking in the wisdom do not care to listen
what is explicitly sung in the Vedas about the Supreme Lord
that he is the eternal principle permeating everything like the
sky and is the beloved-most Indwelling soul in all embodied
beings. They interpret the Vedas suitably as sanctioning their
desires (for women, wine, etc.).
11. It is the natural tendency of creatures to indulge in
sexual intercourse, and enjoy non-vegetarian food and wine.
No injunction for these is necessary from the Veda. The Veda
provides a check over this by allowing sexual intercourse with
ones married wife (at the proper time of the period), eat meat
at the end of a sacrifice and drink wine during the Sautramani
sacrifice (but never otherwise). The real intention of the Vedic
injunctions (in these matters) is to make a person abstain from
them.
12. The only object of wealth is to bear fruit, viz. dharma.
It leads to spiritual knowledge and direct realization of the
soul and supreme peace (mokfa). But people utilise their wealth
for the family or personal comfort and fail to take cognisance
of the god of death,* the formidable and inexorable enemy of
their bodies.
13. The smelling of wine (in the Sautrdmani sacrifice) is laid
down as its intake (and no drinking of liquor is permitted); a
beast is to be (symbolically) offered to the deities (by touching
it) in sacrifices, but no killing for meat-eating is allowed; simi
larly, sexual intercourse (with ones wife) is to be indulged in for
procreation but not for sexual enjoyment. But people do not
understand this pure course of their own dharma.
14. But those wicked persons who do not know the real
nature of Dharma, and being obstinate and haughty, consider
themselves to be righteous and kill beasts without any remorse
X I.5.21. 1923
and are reciprocally eaten by those very beasts in the next

world in hell.
15. These godless people hate Lord Haritheir very
indwelling self who abides in the bodies of others as well (as
their Soul); and fixing their attachment to their mortal body and
its relatives (wives, sons, etc.), they fall down deep into hell.
16. Those who have not grasped the correct knowledge
of Reality and have crossed the stage of total ignorance (by
possessing imperfect knowledge) regard themselves as non-
momentary (permanent), and pursue the three objectives of
human life (Dharma, Artha and Kdma); such persons (who thus
follow a suicidal path) ruin themselves.
17. Such people shrouding their Self in ignorance and
with their desires unrequieted, mistake ignorance (i. e. Karma)
for knowledge. Being thwarted in acheiving their objects and
their hopes and wishes being frustrated by the Time-Spirit they
ruin themselves (and suffer misery)1.
18. Persons, averse to Lord Vasudeva, are compelled
against their will to abandon their household, children, friends
and wealth (property) acquired by them with great efforts and
are forced to enter into the dark hell (i.e. ignorance).
The King Nimi said :
19. Be pleased to explain to us now, in which ages {yugas)
of what complexion and form and by what names is the Lord
known and with what rites of worsnip he is worshipped by men.
Karabhajana replied :
20. In the ages Kjrta, Treta, Dvapara and Kali, Lord
Keava assumes different forms, complexions and names and he
is to be worshipped in different ways.
21. In the Kfta age, the Lord is of fair(white) complexion,
has four arms, wears matted locks of hair, is clad in bark-gar
ments and deer-skin; he puts on a sacred thread and carries
in his hands a rosary of Rudraksa, a staff and a water-jar of
gourd.
1. AtwyA n&ma U lok& andhena tamasd99 vftdhl

tins te prety&'bhigacchanti ye he cdtmahano jan&h / / lia. Up,
22. Men of that Age are quiescent by nature; entertain

no feeling of enmity, are friendly towards all and look upon all
beings as equals. They worship the Deity with penance, medita
tion, control of mind and the senses.
23. The Lord is addressed with the epithets Hamsa,
Suparna, Vaikunfha, Dharma, Lord of Yoga, Amala, I vara,
Puru$a Avyakta (the un-manifest) and Paramatman (the
Supreme Soul), in that age.
24. In the age called Treta, he the Lord is red in com
plexion, has four arms and wears a zone of three cords ( round
his waist indicating initiation), he has golden, locks of hair. He,
being the embodiment of sacrifice as described in the three
Vedas, carries in his hand sruk, sruva (ladles and spoons for
offering oblations in the fire and other accessories for perform*
ing sacrifices.
25. In that age, righteous men who are the expounders
of the Vedas, worship Lord Hari, the embodiment of gods,
through (rites prescribed in) the three Vedas,
26. He is then called Visnu, Yajfia, PrSnigarbha (the
son of Prni, the wife of Prajapati Sutapas), Sarva-deva,
Urukrama, Vrsakapi, Jayanta and Urugaya.
27. In the Dvapara age, the Lord is bluish (like the atasi-
hemp-flower) in complexion. He wears yellow silken cloth
and bears all his original arms (like Sudar&na discus,.Kaumo-
daki mace and others). He is distinguished by his characteristic
marks like Srivatsa (on his bosom).
28. In that age, people desirous of knowing the Supreme
Brahman worship that Supreme Man characterised by the
emblem of a sovereign emperor (white umbrella, chouries, etc.)
with (the rites prescribed both in) the Vedas and Tantra texts.
29. Salutations to Vasudeva, bow to Sankarsaâ; obei
sance to Pradyumna and Aniruddha, to you glorious Lord
( in the four manifestations or VyUhas) .
30. Hail to the (perfect) sage Narayana, the Supreme
person, the All-pervading Lord, the Ruler of the Universe,
the Indwelling Soul of all created beings.
31. It is in this manner, Lord of the earth, that they
extol the Ruler of the universe. Now listen to me how people
worship him with rites prescribed in various Tantric Texts.
X I.5.37. 1925
32. It is known to all that highly intelligent and discern

ing people, through sacrifices mostly consisting of chanting his
name and extolling his glory, worship that Lord of dark comple
xion but brilliant (like Sapphire) in lustre. The Lord who is
perfect in every limb, beautified with ornaments (like Kaus-
tubha gem and others), equipped with his weapons and missiles
(like the discusSudariana) and accompanied with his attendants
(like Sunanda and others).
33. Supreme Person ! Protector of the votaries (who
bow to your feet), I salute your lotus-feet which are even worthy of
being meditated upon, which end all the insults and insubordi
nations (suffered from the members of the family and ones own
sense-organs), bestow all the desired objects, the resort of all
sacred places, are praised by god Siva and Brahma, an asylum
worthy of taking refuge, annihilate the afflictions of your ser
vants (devotees) and which is a boat for crossing the sea of
Sarfisdra.
34. the most religious-minded King (Nimi), I bow to
the lotus-feet which, at the word of his father (Daaratha),
resigned his prosperous kingdom which was covetable even to
gods and hence was very difficult to give up, and departed to
the forest, and which gave chase to an illusory deer which
was desired by his beloved (Sita)To those lotus-feet I bow,
exalted Person.
35. In this manner, King, glorious Lord Hari, who con
fers all blessings, is worshipped under different names and forms
appropriate to the Age (e g. Krta, Treta) by men belonging to
the particular Age.
36. Noble discerning persons who know the excellences
and essentials, appreciate Kali Age in which all the desired
ideals in human life are fully accomplished by merely singing
the name and deeds of Hari.
37. To persons who are wandering in the cycle of Sath-
sdxa in this world, there is no higher gain than this1 (glorifica
tion and singing the name and deeds of the Lord); for it is by
1. . Poetically explains how four types of muktis (liberation), viz.

salokata^samipatd, sarUpatd and sdyujyatd are attained during the K irtana
(glorification of Haris names and deeds) 5.425-440.
1926 BhUgavata Pur&na
virtue of it, that a person attains sublime serenity and the Sark-
s&ra in his case comes to an end.
38. Persons belonging to the ages like Krta and others
(Treta and Dv&para) wish to be born in the Kali Age, King.
It is certainly in the Kali age alone that persons exclusively
devoted to Lord N&rayana will be born.
39*40. great King ! such (exclusive devotees of Lord
Narayana) will be born in some place here and there (in Kali
age), but a majority of them will be born in the Dravidian lands
wherein flow the rivers, the Tamraparni, the Krta-mala, the
Payasvinl, the sacred-most Kaveri and the western Mahanadi.
People who drink water from these rivers become pure in heart
and generally turn into votaries of the glorious Lord Vasudeva,
ruler of men.
41. (With the realisation that Lord Vasudeva abides
everywhere and hence) entertaining no notion of difference (or
absolutely giving up all duties prescribed by &stras> he, who,
with all his heart, seeks resort in Mukunda (Vi?nu), the shelter
of all beings, is under no obligations of gods, sages, creatures,
relatives and people, nor is he the servant of any of these.
(Hence the performance of the panca-mahdyajiias which is obli
gatory for all according to Sastras, is not applicable to him. He
is above the prescriptions and interdictions of the Sastras) .
42. (A devotee stands in no need of expiation for the
non-observance of the prescriptions of Dharma) As Lord Hari,
the Supreme Ruler, abides in the heart of his devotee who
sought shelter at his feet, giving up attachment to his body, etc.,
(and is not propitiating any other god), the devotee (does not
go astray but) if perchance, he commits any sin (due to the force
of previous karma) , Lord Hari absolves him of all sins.
Ndrada said :
43. Thus having listened to the exposition of the course
of duties meant for the devotees of the glorious Lord, Nimi, the
king of Mithila, became highly delighted. Accompanied by
his family priest, he duly worshipped the nine sages, the sons of
JayantL
44 . Thereupon, immediately all the Siddhas vanished
while all people remained merely looking on. The king also
X I.5.52 1927
practised the duties (the Bhdgaoata way of propitiating the

Lord) and attained to the highest state (viz. Mok$a).
45. highly fortunate Vasudeva ! If entertaining no
attachment and with devout faith, you follow the Bhdgavata
course of conduct, you also will reach the highest goal.
46. The whole world is filled with the fame of you both
(Vasudeva and your queen Devakx) as the Supreme Lord Hari
is pleased to accept you as his parents (lit. is pleased to be your
son).
47. Your soul has been already purified by cherishing
parental affection to Krsna (as your son) by his sight, embrace,
conversation as also by sleeping and sitting with him and by
feeding him.
48. If inimical Kings like &iupala, Paundra, Salva and
others brooded over him with hatred (all the while) while sleep
ing, sitting, etc. and had their mind transformed, as it was deeply
impressed with his gait, graceful activities, glances, etc. and
could attain to the semblance of his personality (the SarUpatd
type of liberation), what need be said of those whose mind is
deeply attached to him.
49. You should not entertain the notion that Lord Krsna

is your child; for he is the Supreme Ruler, the soul abiding in

all beings, the immutable transcendence who has concealed his
Supreme nature by assuming a human form, by the dint of his
M&ya potency.
50. In order to annihilate the demonic Ksattriyas who,
being veritable Asuras, were a burden to the earth and for the
protection of the good and for conferring liberation from Saih-
sdra on them, Lord Krsna has descended on the earth, and his
glory spreads all over the universe.
&r\ fiuka said :
51. Having listened to this, the highly fortunate Vasu
deva and the blessed-most Devaki were extremely astonished
and the infatuation (of parental affection to Krsna) was dissi
pated (from their mind).
52. Whoever with a concentrated mind understands and
retains in memory the sacred account (of the discourses of nine
Siddhas) will shake off the illusion (of SathsHra) here and be
come eligible to attain the Brahma-hood.
1928 Bh&gavata
CHAPTER SIX
Lord Kr$na Requested to return to Vaikunfha : Uddhava's Desire
to follow him
Sri Suka resumed :

1. Then after the departure of Narada who discoursed
with Vasudeva about the spiritual love discussed in previous
chapters), god Brahma accompanied with his (mind-born) sons
(like Sanaka, Sanandana and others), gods (such as Indra),
and Lords of creation (e.g. Marici and others) approached
Kf?na at Dvaraka. And god Siva who blesses all beings with
happiness or the Lord of the past and the future creation, also
came there, surrounded by hosts of goblins.
2-4. The divine Lord Indra with Maruts (the forty-
nine wind-gods), the (twelve) sun-gods, (eight) Vasus, two
Aivini-Kumiras (divine physicians), Rbhus, Arigiras, (eleven)
Rudras, (the group of ten deities known as) Visve-devas, the
Sadhyas and other divinities, Gandharvas (celestial musicians),
Apsaras (divine damsels and dancers), Nagas, Siddhas, Carac
as, Yak?as, Sages, Manes, or human ancestors, along with
Vidyadharas and Kinnarasall arrived together at Dvaraka
with a desire to see Lord KrsnaKrsna who, by his attractive
personality, fascinated the minds of all human beings, and
spread all over the worlds his glory which washes off the sins of
all people.
5. In that city brilliant with the splendour of abounding
prosperity and affluence, they, with unsatiated eyes, gazed at
the wonderful form of Lord Kfsna.
%
6. They covered the foremost of Yadus (i.e. Lord Krsna)

with (garlands of) flowers available only in the celestial garden
(like Nandana) and eulogised that Lord of the universe, with
hymns couched incharming words conveying wonderful thoughts,
(arranged as in rhetorics).
Gods praised :
t
7. With our reasoning faculty, cognitive and native

senses, our vital principle ( activitating our bodies),.,mind and
X I.6.10. 1929
speech, we lay ourselves prostrate Lord, it your lotus feet1

which are contemplated upon within their hearts by those who
are full of devotion unto you and wish to extricate themselves
from the complicated strong noose (net) o fKarrnas. But we are
wonderfully lucky on visualizing you directly while bowing,
for the meditators can merely contemplate without seeing you,
8 ' Stationed (as a controller) in the three gu$as (sattva>
rajas and tamas), you create, protect and destroy this manifest,
incomprehensible universe within yourself through your Maya
power consisting of its three gunas. But, invincible Lord, you
are not at all affected by any of these acts (mentioned above).
For you are absolutely free from attachment and other defects
and are completely absorbed in your obvious eternal, essential
bliss.
9. praise-worthy Lord ! The purification of the minds
of persons with evil propensities (like sensualism, etc.) does not
effectively take place to that extent, through worship, learning,
Vedic studies, charitable gifts, penance and other ritualistic
acts (prescribed in Sdstras) as that brought about in the minds
of persons with sdttvika nature, through the ever-increasing
pure faith and devotion engendered by listening to your glory,
Supreme Lord.
10 . May your feet be like a fire to burn down our inaus
picious and evil inclinations(to enjoy worldly pleasures,) your
feet which are born (i.e. contemplated) by sages in their hearts
moistened (with devotion), for the sake of the ntmmum bonurn
(or Mok$a), which are worshipped by your devotees in Your
(four) manifestations (viz Vasudeva, Sankarsana, Pradyumna
and Aniruddha) for the attainment of glory similar to you
which, the self-possessed and intelligent ones (out of your vota
ries) worship three time a day12, with a desire to transcend the
1. SR quotes a traditional verse which gives a different list of the

eight parts of the body in prostration s&ftdAga namaskdra) They are : feet
hands, knees, chest, head, sight, mind and speech. The verse is as follows :
dorbhydm paddbhydm jdnubhydm ttrasd Hrasd drid /
manasd oacasd ceti praQdmd'ft&Aga (rttafrU
2. Saumafab ( Literally) : According to the time when the soma juice is
extracted utit-of the Soma plant in a sacrifice, which is done three times a day,
viz. in the morning, at noon and in the evening.
Svarga ( and attain directly Vaikmfha which is beyond the region

called Svarga) .
11. (Your feet) which are contemplated upon, Lord,
by sacrifice taking in their palms purified and controlled (by
-S&stric injunctions), the oblation according to the procedure
laid down in the three Vedas, for offering them into the sacri
ficial fire1 and which are meditated upon by Yogins in their
Yogic practice with a view to comprehending your Maya (the
bestower of super-human mystic powers) and thereby aspiring
to possess those powers12, and which are worshipped every-where
( and at all times) by the highest type of your votaries (who
are free from all desires) for the sake of liberation from
Sarhsdra.
12. Lord ! May your feet ever act as a fire burning
down all evil propensities in our heartsyour feet which accept
with pleasure, as duly offered, articles of worship, the faded
garlands of forest flowers (offered by your devotees) with which
even this glorious goddess Lak$mi envies like a rival co-wife.
13. glorious Lord ! May your feet purify all the sins
of us, your votariesyour feet, perfect and almighty Lord,
which (at the time of ousting Bali from his kingdom) covered
the universe in three strides but which (in the second stride)
reached Satyaloka, whence it shone as the topmost flag of
which the river Ganga flowing over the three worlds, became
a threefold streamer; which struck terror and assured from
1. $R raises the objection that in a sacrifice the deity (e.g. Indra) to

'whom the oblation is to be offered, is to be contemplated by pronouncing the
word Vafat and not the Lord, and answers that whatever deity is thus con
templated, it is the Lord of the sacrifice who is ultimately meditated, though
the deity to whom oblation is so offered be Indra or Varupa, etc.
EK. separates the Yogis from the seekers of Siddhis. According to EK.
(1) sacrificers, (2) Yogis, (3) Seekers of the nature of the M&y& and (4) the
highest types of desire-leu votaries meditate upon the Lord's feet. These
votaries realize that the Lord is every-where, hence they worship him so.
EB s 6.122-137.
2. O ut of six categories of the servants of the Lord, viz. sages, Sitva-
tas, Atma-vub (Seekers after the Self), sacrificers, Yogis and the highest
votaries, the last type of devotees are more beloved of the Lord than even
goddess LakfmlSR.
X I.6.17. 1931
fear the armies of Asuras and gods respectively and which

leads the righteous to the heaven and the wicked to the hell.
14. * May the feet of the Supreme Person (Purufottama)
enhance our happinessPurusottama under whose control as
the Time-Spirit, all embodied beings like god Brahma and
others who are harassing each other (by warfare, etc.) obey
like bulls controlled by the nose-string (perforated through
their nose) and (you) who are transcendent to both Prakrti
and ya.
15. You are the Supreme Person (Purufottama) the ulti
mate cause of the emergence, continuance, and disappearance
of this universe. The Srutis call you, the Time-Spirit, as the
controller and destroyer of Prakrti, and the Mahat (prin
ciple of cosmic intelligence). As time (counted by a year of
twelve months), you possess three navels (three four-monthly
periods of the Summer, the rainy season and the winter) and
with inexorable yet imperceptible speed, you are engaged in
finishing with all.1
16. * * Having derived seminal power from you, the
(Uvara) of unfailing energy deposits with Maya the principle
called Mahat like a child in the womb, that Mahat, being end
owed with that seminal force creates out of itself this golden
egg (universe) with its (seven external) sheaths2 enveloping it.
17. Lord of sense-organs ! Inasmuch as you are not
attached even while enjoying the objects of senses evolved by
VJ. takes the presiding deities of the senses which cause pleasure
or pain as the gods* who are under the control of H aris feet. The nose-string
is the span of life of hundred years The Lord has no attachment to these
embodied beings. The almighty Time-Spirit is superior to Prakrti and Puntfa.
1. Cf. asm&t kfaram atfto'ham
akfardd apt cottamah/
ato'smi loke Vede ca prathitah Purufottamah}/
BG, 15.18
*+. VJ. gives a Pur&oic turn to this process of evolution as follows :
Pradhana= Laksmi, M ah at th e four-faced god Brahmk, e$aAhaihk&ra.
But the explanation is complicated : Parabrahman or && sported with
Lak?mi during mah&-pralqya* brought forth Purufa who infused his energy into
Lak;mi (Pradhina) and the four-faced god called Purufa and G&yatri called
Pradh&na are created and G&yatri called SraddhA through Gayatri known as
Pradh&na**.
27 The Sheaths are : the five gross elements, the mind and ego.
1932 Bh&gavata
the modification of the gunasthe attributes of your Maya,

you are, therefore, the sovereign Lord of the mobile and im
mobile creations, while other jivas (or even Yogins) are afraid
of (i.e. are bound by longing for) the objects of enjoyment
they have renounced or do not exist.
18. You are unattached to the sense-objects for with
all their seductive charms (like arrows of the god of Love) and
other erotic ways of effectively conveying the messages of love
communicated by their arched eyebrows expressing their heart
felt love and through their smiles and side-glances, your sixteen
thousand wives were not able to affect or agitate your mind.
19. The streams of nectar in the form of your sweet
stories and rivers like the Ganga that flow forth washing your
feetboth are capable of deterging all the sins of the three
worlds. Your votaries who abide by the pure duties prescribed
for their stage of life and class in the society partake of both
kinds of Tirthas (holy waters)one in the form of your glories
extolled in the Vedas and the other the water of the Ganga
flowing forth from your feetthe former, by means of their
ears and the latter, with their bodies.
20 . God Brahmk, the performer of a hundred sacrifices,
accompanied by god Siva and other celestials eulogized Lord
Hari (in a hymn) and standing up in the sky (all the while)
bowed to Krsna and submitted the following prayer.
Brahmd said :
21. Lord ! You were formerly entreated by us to
relieve the earth of her burden; that has been accomplished
by you according to our prayer; Indwelling Soul of all.
22. The righteous course of life has been firmly estab
lished by you among the pious people who are pledged to the
truth. Your glory which washes off the sins of all the world,
has been diffused in all directions.
23. Incarnating yourself in the race of Yadu, and assum
ing excellent-most charming form, you have performed deeds of
extra-ordinary powers for the good of the world.
24. controller of the World ! Those righteous people
who, in the Kali age listen to and extol your (sportive) deeds,
will easily cross the darkness (of Sarhs&ra) .
.X I.5.31. 1933
25. Supreme Person, hundred and twenty five Autu

mns (years) have elapsed since youi worship appeared in the
family line ofYadu, Lord.
26. Support of the universe ! No work that was to be
%
achieved for the sake of gods, has remained unaccomplished.

As to your race, it is as good as extinct through the curse of
Brahmanas.
27. If you are pleased to approve of it, be pleased to re
enter your own supreme abode and protect us, your servants
along with all the worlds and their guardian deities (by bless
ing us with a visit to our region and accepting worship
from us).
The Venkafefvara edition adds
Sri Suka said :
27-A. The glorious Lord Krsna who was thus praised
by gods like Brahma and others, the Lord who assumed a
human form through his Maya, approved of their prayer and
rep ied to them, King.
The Lord replied :
28. I have already determined whatever you have
spoken to me, Chief of Gods. All of your work has been
accomplished and the burden of the earth has been lightened.
29. That this clan of Yadavas, grown insolent by their
prowess, valour (required for defence and aggression in battle)
and affluence, is desirous of subjugating the whole world, but
like unto the shore keeping in check ( the flow-tide of) the
ocean, I have controlled them .1
30. If I depart from the earth without destroying this
enormous clan of power-drunk, insolent Yadus, the whole world
shall be destroyed by this surging tide of Yadus which has
crossed its limits.
31. The process of annihilation of the Yadava family
1. VJ : Yadavas___ arc desirous of returning to celestial region

(Yadavas were the gods who descended in the Yadava race to help God
achieve His purpose. They are naturally eager to return to their own region).
(Bui this interpretation is not consistent with the next verse)
1934 Bh&gavata Pur&iia
has been already set in motion by the curse of Brahmanas. It

is after the complete destruction of this race that I shall visit
your region (en route to Vaikunfha). sinless Brahmadeva.
Sri Suka resumed :
32. Thus, addressed by Krna, the Lord of the universe,
the self-born god Brahma paid obeisance to him and returned
to his region along with the hosts of gods*
33. Then, noticing that serious evil omens were appear
ing over the city of Dvaraka, the Lord advised the elderly
Yadus who had assembled there.
The glorious Lord said :
34. These extremely ominous portents are verily appear
ing on all sides; and an imprecation from Brahmanas which is
very difficult to avert, has now been pronounced agdinst our
race.
35. Hence, it is not desirable to stay any longer here,
if we wish to remain alive, elderly Yadavas. Let us start
just today to go to the highly sacred place Prabhasa. Please
do not delay any further.1
36. It was at Prabhasa, that the moon god who, under
the curse of Daksa, was affected with consumption, but
was immediately cured of the disease by performing ablutions
in the sacred waters thereof, regained the waxing of his
digits.
37-38. Let us perform ablutions in the sacred waters
thereof (at Prabhasa) and please our manes (ancestors) and
gods by offering libation of water. Let us also feed worthy
Brahmanas with dainty, tasteful food and devoutly donate
valuable gifts to deserving persons. It will be by virtue of our
precious charitable gifts that we shall cross over (i.e. be absolved
of) all our sins, as people cross the sea with the help of boats.
1. SR explains that Y&davas who were athfas of Devas were not eligible
immediately to attain Mokfa. Had they died at Dv&raka, they would have
straight-way attained Mokfa like the flight of bird. Hence Kf?pa led them
to Prabhasa whereafter death, they would attain immediate prosperity and
gradually attain Liberation in due course.
XI.6.47. 1935
Sri Suka said :

39. Directed by the Lord in this way, delight of your
family, the Yadavas made up their minds to shift to that sacred
place and began to get ready their chariots.
40-41. King, observing these (preparations of Yadavas)
and having heard the advice given by the Lord, and noticing
the terrible portents, Uddhava, who was earnestly devoted
to and waitingupon Lord Krsna, approached him in a secluded
place (i.e. when he was alone). He bowed at the feet of the Lord
of the rulers of the world, with his head and with folded palms,
he submitted to Krsna as follows :

42. O Supreme Ruler of gods, Master of yoga,

Lord of hallowing glory, I believe that your lordship means to
depart from this world after exterminating this Yadava race, in
asmuch as, you, though competent to do so, did not counteract
the curse of Brahmanas.
43. Kesava, I cannot bear separation from you even
for half a moment. Hence, Lord, take me also with you to
your region.
44. Your sportive acts, Krsna, which are highly auspi
cious to people, are sweet like nectar to the ear after tasting
which once, people cease to have any other craving for wealth,
wives, children.
45. How can we, your devotees who have attended upon
you while you were in bed, were sitting, wandering, staying at
home, bathing, playing or having your meal, live without you
(lit. abandon you) who are our very soul. (We shall not be
able to bear separation from you).
46. (It is not through the fear of Maya that we pray
you thus. We, your slaves, who adorn ourselves with garlands,
scents, garments and ornaments enjoyed and given up by you
and ate the remnants of your food, shall certainly overcome
your Maya.
47. Sages who subsist on air ,1 who exert themselves in
penance and observe strict celibacy for life, become tranquil,
sinless renouncers of worldly life and attain to your abode
called Brahman.
... 1. v .l. Vdla-raiandhwho are sky-clad i.e. naked.

1936 Bhagavata Purana
48-49. But we, great yogin, who wander in this world

through the paths of Karma will cross over the impassable
darkness (of Sarhs&ra) by conversing with fellow-devotees about
you, remembering and glorifying your acts, speech, movements,
smiles, glances and jokes and whatever you did to carry out
your role as a human being.
50. When thus implored (by Uddhava) king Lord
Krsna, the Son of Devaki addressed his exclusively devoted
servant1 and beloved devotee Uddhava as follows :
CHAPTER SEVEN
Sri Krona's Spiritual Guidance to Uddhava :

The Legend of the AvadhUta and his Preceptors
The Lord replied :

1. highly blessed Uddhava ! What you have spoken
tom e (about my future plans (Supra 6.42) has been decided
by me (to execute). God Brahma, Siva and guardians of the
spheres eagerly desire my (return and) stay in heaven (i.c.
Vaikuntha).
2. The missionthe work of godsfor which I incarnat
ed along with a ray of mine (my amia~Balarama) on the
earth in response to the prayer of Brahma, has been complete
ly accomplished by me.
3. The clan (of Yadavas), already consumed as it is by
the imprecation (of the Brahmanas) will surely be exterminat
ed by mutual infighting and the sea will overflow and sub
merge this city on the seventh day (when I am no more
here).
1. EK : Uddhava was such a beloved servant of Krsna that he had

access to him when Kfsna's nearest and dearest relatives, his chief queen
Ruknpini, his parents, sons like Pradyuinna were not allowed to sec him and
Krspa used to give his choicest gifts to Uddhava.
.6.404-411
X I.7.8. 1937
4. As soon as I leave this world, it will, before long,

lose all its auspiciousness, as it will be overcome by Kali (the
Dark Age), pious one.
5. You should not live here any longer when I have
withdrawn myself from this world; for in this Kali Age men
will be more interested in unrighteous ways.
6 . You also should give up all attachment and friend
ship with your kith and kin and concentrating your mind on
me firmly, you wander over the earth looking upon all with
impartiality.
7. Whatever is perceived by mind, speech, eyes, ears
(and other cognitive and conative senses), know that that is a
product of Maya and mind and that it is transient.
8. * The notion of difference or diversity is the mis
apprehension of a distracted and unrestrained mind. It results
in good and evil consequences. (It maybe argued that by its
enjoining of injunctions and interdictions, the Veda supports
the notion of difference. But that is not correct). The distinc-
* (i) EK. A person who forgets the identity of his Soul with the
Supreme Soul conceives the misapprehension of diversity and develops the
notion of good and evil. This notion leads to the triad of ka rm a , akarm a
and vika rm a . All physical, verbal and mental activities arc karm a. The act
when performed (without attachment) leaves no seed* (the effect or fruit of
the k a r m a ) . Such a seedless act is A ka rm a . The act which is done irrespective
of its prescriptive or prohibitive nature is V ikarm a. As the jiv a is born out of
A vid yd all his acts are due to and full of A vidyd (EB.7.57-71.)
(ii) VR. : (T he gist only) The P aram dtm an is one and all other entities
form a part of his body and are controlled by him. To regard independence
of entities is misapprehension. A person with such misapprehension experien
ces pleasure, pain, etc.
K arm a T h e prescribed act (both of daily routine and occasional).
A k a rm a . prohibited act.
V ik a rm a an act giving various fruits (vividha-phaldya Coditam K dm yam
K a r m a ).
A person with the notions of good and evil is disturbed with the thought
of K a rm a s and their consequences.
( iii) T he notion of ones own agency of acts irrespective and independent
of God creates good and evil and the snare of sam sdra ; one who knows
that the.God is the real agent or doer, is liberated. Due to R a ja s and T a m a s ,
the mind is confused with ka rm a , akarm a%etc.VJ.
tion between the prescribed act, its non-commission and pro

hibited action is meant for the guidance of those who possess
the misapprehension of good and evil (The Veda is for the
guidance of those who are affected with avidya).
9. Therefore, controlling all your sense-organs and con
centrating your mind (on me, train yourself to) visualize all
this vast universe within your own self and to see that your
own soul in (i.e. identical with) Me, the Brahman (The identi
ty of the Brahman and the Soul explains the latters capacity to
pervade or contain within itself the whole universe).
10. Being well-equipped with the knowledge (of the
essential teachings) of the Vedas and the Self-realization (of
those teachings) and the realization of the identity of your soul
with the (souls of) all embodied beings, you become stated
with the (Supreme) bliss of self-realization and you shall ex
perience no obstacles (from gods, etc. ) 1
1 1. He who is above the sense of good and evil is like
an innocent child. He does not desist from a prohibited act
with the consciousness of its being evil (but due to his previ
ous hallowed impressionsgood sarhskdras that he abstains from
doing an evil act). Nor does he perform a prescribed act with
the desire of deriving its good fruit (but his pious sarhskdras
lead him to do so. Hence, there is no danger of such person
becoming way-ward).
12. He is a friend and well-wisher of all beings, tranquil
in mind, possessed of firm knowledge (of Vedanta) and its reali
zation. He looks upon the Universe as identical with me.
Verily he is never involved in the miseries of sarhsdra.
Sri Suka said :
13. Uddhava, the great devotee of the Lord, who was
thus instructed by the glorious Lord Krsna, became eager to
1. SR. O ne should perform the prescribed karmas till sell-realization

after which gods, etc. shall not dare trouble you for the non-performance of
karmas.
Cf. tasya ha na devds* ca ndbhUtya Hate /
dtmd hi eva efdm sa bhavati/l
B Xh a d . U p . 1.4.10
X I.7.18. 1939
know the truth. He prostrated himself before Acyuta (Sri

Krna) and submitted as follows:
Uddhava said :
14. Lord (bestower of the fruit) of Yoga, ultimate
secret treasure of the knowers of Yoga or the abode of Yoga,
embodiment of Yoga the source (the first propounder)
of Yoga1, renunciation without any expectation in return
(which is the characteristic of sannyOsins) has been taught to
me by you for my Final Beatitude (or Mokfa).
15. But I think that such renunciation of desires is very
difficult to practise, Perfect Lord, for those whose minds are
addicted to sense-objects (of pleasure)nay it is all the more
difficult(practically) impossibleby those who are not your
devotees, the Indwelling Soul of all beings.
16. Lord, I am ignorant. My mind is deluded with
the notion of I-ness* (my identity with my body) and minc-
ness* (the notion that all my wife, children, property, etc. are
mine) created by your Maya. Hence, Lord, instruct (this
servant of yours in such away as he (I) can practise it and
attain that (degree of) renunciation propounded by you.
17. I do not see even among gods who can expound to
me the nature of the Soul except You who are self-illumined
(all-knowing) Atman and the only Reality. All the embodied
gods like Brahma and others have their minds deluded by
Maya and look upon external objects as the only reality.
17A*.
18. Being schorchcd by miseries in life, my mind had
1. U ddhava gave these epithets to Sri K p n a to imply that your above-
mentioned teaching is m eant for Yogis and sannydsins, but what * about your
ignorant devotees like me who are not competent to practise itSR.
* V R . adds : (T heir minds arc deluded by Maya which is not
removed by mere reasoning and argument of those who make enquiries auout
it, unless they associate themselves with the Lords devotees who have the
experience (of bliss) of the lotus-feet of the Lord. Such association is
possible even to those who lead a householders life and have undergone
three types of miseries and their burden of sins being thus lightened, they are
less inclined to sensual pleasures (t&pa-traya bhi-taptdnam. . . . nflidm khalu sal-
sahgamah sydt natu iif aya-l&lds&n&mj).
become dissociated with the world1. 1, therefore, seek asylum

with you, N ana, the friend of all living beings, who are
the Omniscient Supreme Lord abiding in the eternal, time less,
Vaikuntha and who are devoid of all defects, infinite in time
and space (transcending them both).
The Lord said :
19. It is well known that persons who investigate with
themselves (even without the guidance of a spiritual preceptor)
the true nature of the world, lift themselves by self-effort and
become free from longings for worldly pleasures.
20 . The Atman (Soul) is the real preceptor and guide of
oneself, especially in the case of human beings; for he can
arrive at what is his own good by (rational logical reasoning
using the tools of knowledge like) direct perception and
inference.
21. It is in human life that people of mature judgement
who are experts in the Paths of Knowledge. (Sdnkhya) and
Yoga, realize me quite distinctly as being endowed with all
powers.
22. Many (categories of) bodies with one foot, two feet,
three feet, four feet, multiple-footed and foot-less have been
created by me. Out of them the human body is the dearest
to me.
23. In this human body those who are alert and vigi
lant, directly endeavour to find me, the Supreme Ruler who
cannot be ascertained by means of the qualities or attributes
(of jiva such as intelligence) which arc themselves within the
range of perception or by inference21 (based on inferable
evidence).
24. As an illustration on this subject, they narrate the
1. v. 1. nirviwadhSriha muhuhI who am every now and then scorched,
etc.
VJ. reads aharahah for nirviwiadhiriha muhu in SR. It means 'everyday I
am being scorched, etc. Both the v .l.s good emendations for ahamu ha.
2. &R. cautions that Atma should not be regarded as inferable. By
inference we know that A tm d is distinct from tangible objects like the body
and from inferable objects as well. By inference we can understand A tm i i\
distinctness from the body, attributelessness and pure nature.
X I.7.30. 1941
following ancient legend of a conversation between a recluse

who had realized Brahman and was of immeasurable splendour
and king Yadu (of immense power and intellectual brilliance)
25. On seeing a certain youthful, Brahmana ascetic1,
a knower of Brahman full of (spiritual) wisdom wandering
fearlessly, king Yadu, an expert in Dharma put to him the
following question:
Yadu said :
26. Whence did you, though (apparently) inactive,
come to possess such extraordinary penetrating intelligence and
wisdom (in so youthful a stage), endowed with which and
enlightened (in the nature of Brahman) you roam about in this
world like a child.
27. Generally men try to attain religious merit, wealth
and enjoyment. They evince desire to know the nature of the
Soul but they are motivated with a desire for longevity, fame
and fortune.
28. You are physically capable (able-bodied), wise,
skilful and alert, good-looking, nectarlike sweet in speech (and
none of the factors which cause indifference or incapability in
active life like weakness, ignorance, want of skill or ugliness
are found in You). Still you behave as if you are a dunce,
lunatic or as one haunted by a ghost.
29. While people are burnt with the forest conflagration
in the form of passions, and covetousness, you are not even
touched by that fire and stand immune like an elephant im
mersed in the waters of the Ganga (and hence untouched by
a forest-fire).
30. Be pleased to explain to us who are making this
enquiry seriously, the cause of your blissfulness in your own
self, even though you are devoid of objects of pleasure and are
leading a single (unmarried life), knower of Brahman.
1. VD. & R R identify him with the sage Datt&treya on the strength of
Supra 11.7.4 :
yogardhim dpur abhayfm Yadu-Haihayadyahj
Avadhutaa philosopher (Brahma-vid).
Monier WilliamsSfC. Dictionary, p. 100.
1942 Bhagavata Pur&na
The glorious Lord Kr$na said :

31. When respectfully questioned thus by the highly in
telligent Yadu who was friendly to Brahmanas, the blessed
Brahmana sage, duly honoured, explained to Yadu as he stood
bowing to him in modesty.
TheBrdhmana (Dattdtreya) explained :
32. Many are my preceptors whom I have selected (and
accepted) through my own judgement, King. Please listen
to the names of those preceptors from (each of) whom l assimi
lated (some specific) wisdom and I wander all over the world
free (from worldly troubles).
33-35. The earth, the air, the ether, water, fire, the
moon, the sun, the pigeon, the boa-constrictor, the sea, the
moth, the bee, the elephant, the honey-gatherer, the deer, the
fish, the courtesan Pingala, the osprey, the child, the maiden,
the blacksmith, the serpent, the spider and the waspthese
twentyfour have been adopted as teachers by me. It is from
their special ways of behaviour that I imbibed whatever lessons
were useful to me in life.
36. I shall explain to you fully what lessons I picked up
from each preceptor, son of Nahusa. Please do understand
them, tiger among men.
37. From the earth, I learnt the vow (of firmness and
forbearance) to remain undisturbed even when trodden over
(and mal-treated) by other beings. With the full knowledge
that they (these oppressors) are working under the influence
and will of the Providence, a strongminded wise person should
not deviate from his path of duty (dharmaj .
38. As a disciple of the mountain (which is a part of the
eaith and the products from which such as trees, grass, water-
currents are meant for the use of others) a righteous person
should learn to resign all his activities for the good of other
beings. And also as a pupil of the tree ( which is another part of
the earth and which allows itself to be cut, uprooted and trans
planted at the will of others), he should learn that he is meant
for others and be useful according to their will.
39. Just as the wind in the form of the life-breath (ex
pects food and water for subsistence and not form, taste and
X I .7.45. 1943
other objects of senses), a sage should be satisfied with bare

necessities of subsistence and not crave for objects of sense-
pleasure. He should however manage to take in that much
(which may not result in starvation) which (if not taken)
would cloud his mental faculty and obscure his knowledge; nor
should he get his mind and speech distracted ( by the desire for
sense-objects).
40. Just as the wind is unattached (to the natural
beauty or the burning of the forest), a yogi> though participat
ing in the surrounding objects of senses of various characteri
stics (such as hot, cold, sweet and others), should keep his
mind aloof and unattached from the excellences and defects of
these sense-objects.
41. Just as the wind, though a carrier of scents and
odours (which are due to the particles of the earth wafted by
it), is distinct from the smell, a yogi should bear in mind that
though he has entered the earthly bodies and (is the basis of
and hence) appears to possess their characteristics (such as
childhood, youth, fatness, slimness, etc.), and have his sight
(mind) fixed on his self which is distinct from the body and its
attributes.
42. A contemplative sage should comprehend that his
soul though invested with the physical body, is identical with
Brahman and as such interpenetrates and peimeates all mobile
or immobile creationall-pervading yet unconnected like the
sky1, {which is unlimited and untouched by other objects).
43. Just as the sky is not touched by the clouds tossed
about by the wind, the Person (Soul) is not affected by the
products of the Time-spirit and by things such as fire, water
and food.
44. Water in a holy spot is by nature pure, smooth, soft
and sweet and purifying by sight, touch and chanting of its
name. Similarly, a sage should become a friend of men and
make them pure (by absolving them from sins). (The AvadhUta
learnt this from water).
4b. The AvadhUta learnt from the tire to be Brilliant
1. VJ.*5 v. 1. nabhovat v ita ta sya all-pervading like the sky' is better
than S R .s nabhastvam vitatasya.
(with his spiritual knowledge), aflame (as his supreme know

ledge is enhanced and made brighter like a flaming fire), for
midable (as the sage remains unperturbed even under stress),
with his belly as his vessel (for keeping food i.e. completely
devoid of all belongings). Like fire, a self-controlled yogi does
not take in what is impure, though he may accept anything
and everything offered to him.
46. Like the fire (sometimes lying hidden in the fuel or
ashes), the sage remains unnoticed (among common men);
sometimes (like a fire ablaze) he becomes known to others and
is worshipped by the seekers of spiritual good. (Just as the fire
consumes only what is offered as oblation in sacrifices) the sage
eats whatever is offered by pious donors and burns down the
sins committed by them in the past and the future.
47. Just as the fire assumes the shape and size of the
fuel (e.g. a log of wood, etc.) in which it abides, the all-pervad
ing "Lord-Atman( though unrelated to the body) appears to
possess that size and shape of the bodies whether high or low
(like that of gods and sub-human beings) in which he has
entered, after creating it through his Maya.
48. The six stages beginning with birth and ending
with death, which are brought about by the Time-spirit of un
manifest course, belong to the body and not to the Soul, just
as the appearance and disappearance of the digits of the
moon are caused by the Time to the digits of the moon and
not to the moon itself.
49. The births and deaths of bodies though eternally
taking place due to the inexorable force of Time flowing like
a rushing torrent, do not affect the Soul, just as there is a
beginning and end to the flames of fire and not to the Fire
itself.
50. Just as the sun evaporates the water with its rays
and is not affected (either by sucking up water or showering it
as rain), a yogi enjoys the objects of senses with his senses or
rejects them according to the (exigencies of) time, but he is in
no way attached to those objects.
51. To those who regard the gross, physical body as
the Atman, the Atman though essentially one, is regarded as
different due to the different bodies wherein he abides, just as
XI. 7.62. 1945
the Sun, though one, but when reflected in different reflecting

media, appears as many (and different) to persons of gross
understanding (the Atman though one appears as many and
different, due to its limiting conditions (upadhis) .
52. Excessive attachment or over-association with any
one should never be contracted by a person If he does so, he
will come to grief like the dull-witted he-pigeon (in the follow
ing legend).
53. A certain dove built a nest on a tree, in a certain
forest. He lived with his mate, a female dove, for some years.
54. Their hearts tied together with the bonds of love,
the pair of pigeons led a conjugal life binding together each
others eyes with eyes, body with body and heart with heart.
55. It was in the mutual company that they slept, ate,
flew about, stood, chatted, sported together and fearlessly
wandered in the rows of forest trees
56. The female dove satisfied his conjugal desires and
was (reciprocally) treated with sympathetic affection by him.
The dove, being of uncontrolled senses, procured for her what
ever she desired, irrespective of the strain involved in obtain
ing it.
57. At the proper period, the female dove conceived for
the first time, and laid down the eggs in the nest, in the pre
sence of her mate.
58. In due time, by the inconceivable powers of the
Lord, well-formed fledgelings with delicate body covered with
soft down, were (by natural process) born out of the eggs.
59. The pair of parent birds who were so affectionate to
their ofF-spring nourished their young ones and felt happy as
they heard their chirping and sweet indistinct warbling.
60. The parents were greatly rejoiced at the soft touch
of their wings, charming movements, sweet cooings and their
approaching to meet them.
61. Deluded by Visnus Maya potency, the hearts of
those dull-witted birds were closely knit together by love and
they reared their young ones (with anxious care).
62. On one occasion, the pair of parent-birds went out
into the forest in search of food for their young ones. They
wandered for a long time into the jungle.
1946 Bhagavata Pur ana
63. By fateful chance, a fowler who went about in the

forest, happened to see those young birds. He spread out his
net and caught them, as they moved about their nest.
64. Both the male and female doves were always anxious
to nourish their little ones, and they had gone out (in search of
food) and returned when they gathered some.
65. Seeing that her young ones are caught in the net
and crying, the female dove was overwhelmed with grief and
rushed at them screaming.
66. Ensnared in the bonds of ever-increasing affection
through the deluding Potency of the Lord, the mother-dove
who saw her young ones caught in the net was bewildered and
forgot herself, and was herself entangled therein.
67. Seeing his own young ones dearer to him than his
own life and his own life-mate dear to him as his own self also
caught up, the male dove was deeply distressed and bewailed
sorrowfully :
68. Alas ! Look at the calamity that has befallen me of
scant merit and evil mind. I have been still unsatiated and
have not accomplished any object in life. But my household
life which is the source of three objects of life (purMarthas) is
ruined.
69. My mate who was a match for me in all respects and
agreeable in everything, looked upon her husband (me) as
a deity. But (now) abandoning mein a desolate house, she is
going to heaven with her good children.
70. Such as I am, bereaved of my wife and children,
what interest have I to lead the miserable life of a helpless
widower, in a deserted house?**
71. Even though he saw them (his mate and young
ones) entangled in that net and struggling for life in the
clutches of death, the poor, thoughtless dove flung himself in
the snare.
72. Having caught the householder-dove, his female
mate and young ones, the ruthless fowler was accomplished of
his purpose and returned home.
73. In the same way, a householder of poor sense takes
delight in conjugal life and with his mind perturbed, goes to
XI.8.5 1947
ruin along with the family (kith and kin) while trying to
maintain it like the bird-dove in the above legend.
74. Birth in the human life is like an open gate to
Liberation from Samsara. He who, having obtained such a
birth as a human being, is still attached to the life of a house
holder, is regarded by the wise as a person fallen from emi
nence to which he has climbed.
CHAPTER EIGHT
What the AvadhUta learnt from the Nine-Preceptors
from the Boa-Constrictor to Pifigald
The Br&hmana continued :
m
1. Pleasure as well as pain engendered by the senses

may be experienced in the celestial and interna] regions by all
embodied beings. A wise man, therefore, should not hanker
after them, King.
2. Like a boa-constrictor lying without any effort or
activity, a sage should subsist himself on whatever food (pro
videntially) comes to him (without any effort), irrespective of
its taste (whether extremely delicious or distasteful) or of the
quantity obtained (whether much or little).
3. If no food comes to the lot of a sage who vows to live
only on the food that Providence sends to him, he should not
exert for it, but likj his (preceptor)huge serpent, should lie
down for days together without food but should not striveforit.
4. Though endowed with a body full of physical
strength, mental energy and soundness of sense-organs, the
sage should lie down remaining actionless yet sleepless. He
should not strive to do anything for food, though he may
possess powers of his sense-organs.
5. Like the limitless, unfathomable, urtperturbable deep
sea of clear translucent water, the sage should be quiet, absorb
ed in meditation, unviolable, inscrutable, unaffected by time,
space, etc. and unperturbed by passions.
1948 Bhdgavata
6. Just as a sea does not overflow its limit when rivers

in floods fall into it, nor does it dry up with the drying up of
rivers, the sage should not feel elated when his desires are ful
filled nor be depressed at disappointments, but should be
completely devoted to Narayana (and not pay attention to
worldly objects).
7. On seeing a women, a veritable deluding potency of
God, a person who has control over his senses is fascinated with
her alluring gestures and movements and like a moth flying
into the fire, falls into dark hell.1
8. With his mind enticed by women, (wearing) gold
ornaments, rich dress, and other things created by the deluding
Potency of the Lord (Maya), the infatuated person, losing his
discrimination, regards them for his enjoyment and ruins him
self like a moth in the fire.
9. Without causing any trouble to any nouseholder, a
sage should accept food only in small quantities and that too,
barely sufficient for the maintenance of his body. In this res
pect he should follow the course of a bee.
10. Just as a bee collects honey from flowers big or
small, a skilful and clever person should assimilate the essence
of the S&stras great and small.
11. A recluse should not accept alms with a view to
storing (a part of) it, for the evening or for the next day. He
should use no other vessel than his palms (for accepting food)
and his stomach (as storage). He ought not to be a hoarder
like the bee.
12. A recluse should not lay by any food for the even
ing or for the morrow. If he were to do so like a bee, he will
perish along with his store.
13. A mendicant should not touch, even with his foot,
a young woman (doll made of wood), for he will be bound
1. &R. quotes a famous verse which describes how a moth, a black-bee,

an elephant, a deer and a fish fall a victim severally to the objects of senses
like a form, scent, touch, sound and taste and the five symbolic preceptors
from this verse onwards are meant to teach detachment from objects of senses.
The verse quoted is as follows :
pataAga-mdtaAga-kwraAga-bhrAga~mM hatdh baAcabhir eva pa flea(
ik&b pramdeft sa katham na hanyaU9yafr senate paUcabhir eva pallea
X I.8.22. 1949
(with passion) like an elephant fettered while touching a female

elephant!
14. A wise person should never try to contact a woman
(of another person) for he should know that she is his veritable
death, just as an elephant is killed by more powerful tuskers.
15. Wealth hoarded by greedy misers painstakingly is
neither enjoyed by them nor it is given in charities but it is
enjoyed by another powerful person (knowing the location of
the treasure) and that also by still another even as a gatherer
of honey knows the place of the honeycomb ( the store of
honey) by external indications and misappropriates it.
16. Just as a honey-gatherer (is the first enjoyer of
honey collected by bees). a recluse is the first to enjoy the fruit
( i.e. food prepared by householders) of the wealth amassed by
the householders with great pains and which they expect to
enjoy.
17. From the deer which got ensnared by being beguil
ed with the music (musical notes) of the hunter, an ascetic
living in a forest should learn the lesson that he should not
listen to vulgar songs (creating erotic passions). (He should
rather listen to songs about the Lord).
18. It was while enjoying the vulgar dance, instru
mental music and songs of young women that Rsyasrnga, the
son of a female deer (from sage Vibhan^laka) became a toy in
the hands of those women.
19. A person being tempted by alluring tastes through
his uncontrolled tongue, loses his reasoning capacity and meets
his end like a thoughtless fish allured by baits.
20. By observing fast wise persons quickly bring under
control all their senses except the tongue (the sense of taste)
which grows all the more powerful during famishment.
21. Even if a person has controlled all other senses
(except the tongue), he cannot really be said to have subdued
them, till he has conquered the sense of taste. When the sense
of taste is subdued, all the senses become controlled.
22. Formerly, in the city of Videha (i.e Mithila),
there lived a courtesan called Pingala. Please listen to what I
have learnt from her Prince.
1950 Bhieavata Purina

23. On one occasion, the public woman adorned herself

to exhibit her charms to the utmost, at the proper time, and
waited outside the door with the intention of enticing a para
mour to a rendezous.
24. prominent Person ! As she saw men passing by
the way, she, being covetous for money, thought them to be
wealthy patrons corning to pay her as her paramours.
25. When the passers-by came and went their way
(ignoring her), the woman, who earned her living by prostitu
tion, indulged in the (false) hope that some other wealthy man
would turn up and could approach her with a rich fee.
26. In this way, her inordinate hopes being thwarted,
she lost her sleep. She kept on standing at the door, going in
and out till it was past midnight.
27. Due to frustration of her hopes of earning money,
her mouth parched up, and she became dejected at heart.
But the despondency caused by her anxiety engendered a sense
of real happiness in her.
28. Now li"en from me the song of the woman whose
mind was utterly frustrated and disgusted : Complete in
difference to worldly objects is like unto a sword in a mans
hand to cut asunder the cords of desire.
29. Dear King, just as a man without any spiritual
knowledge cannot give up his sense ofemineness , a person in
whose mind the sense of complete dispassion (for worldly
objects) has not dawned, will not be able to rid himself of the
ties to the body.
Pi Again said :
30. Alas ! Look at the extent of delusion of mine who
have not controlled my mind and senses. Thoughtless as I am,
I covet the fulfilment of my desire even from a worthless
paramour.
31. Ignoring this eternally proximate paramour (v z.
the Indwelling Soul), capable of giving real delight and besto-
wer of sumptuous wealth on me, I, in my infatuation, resorted
to a contemptible fellow who is incapable of fulfilling my
desires and who confers nothing but misery, fear, grief and
delusion.
X I.8.41. 1951
32. Alas ! I have uselessly put my soul to affliction by

leading the life of a public womanthe most reproachable
trade. By selling myself to a miserly pitiable woman-addict I
expected to get wealth and pleasure.
33. What person other than myself would seek (for en
joyment) the male body which is like a house, the framework
(like beams and rafters) of which is made of bones, covered
with skin, hair and nails, provided with nine doors dissipating
filth and full of dirty excretion and urine.
34. In the whole city of Videha (Mithila), I am per
haps the only foolish and wicked woman who expect to get
pleasure (from persons) other than this Acyuta who confers
his own self to devotees.
35. He is the beloved-most friend, protector and the
very Self of all embodied beings. I shall submit myself to him
and enjoy myself with him like goddess Laksmi.
36. To what extent can men, subject to birth and death,
and gods, who are overtaken by Time, give pleasures to their
wives (for all pleasures have a beginning and an end).
37. It appears that Lord Visnu has been pleased with
me for some unknown act of mine ( in my past life). Hence
this dispassion which ultimately leads to happiness has been
engendered in my heart, full of evil desires.
38. But for the grace of the Lord the afflictions of an
unlucky woman like me would not have caused this feeling of
disgust and renunciation which enables a person to cut asunder
all attachment, and attains (mental) peace (and spiritual
bliss).
39. Respectfully receiving on my head, the blessings
(and the grace) of the Lord, I shall rid myself of vulgar desires
caused by low associations, and seek shelter in the Supreme
Lord.
40. Contented and subsisting on whatever comes to me
by the will of Providence, 1 shall, with full faith in the Lord
who is my own Self, enjoy myself with him as my beloved.
41. Who else is capable of protecting a person who has
fallen in the deep well of Sarhs&ray and whose eyes (power of
discrimination) are blinded by objects of senses and whose
person is swallowed by the serpent (boa-constrictor) in the

form of Time.
42. When a person observes that this world is practi
cally devoured by the serpent in the form of Time, he becomes
alert and is disgusted with all worldly objects. He realizes that
his Atman is the protector of his Self.
The Brdkmana (Avadhfita) said :
43. Coming to this firm conclusion and having thus
cut off the evil libidinous craving for paramours, she was esta
blished in serenity and took her seat on the bed.
44. Certainly (the state of being haunted by) hope is
the greatest misery and freedom from hope is the happiest state,
just as when Pingal& gave up all hope for a paramour, she en
joyed a happy sleep.
CHAPTER NINE
The Discourse of the Avadh Ota Concluded
(Lessons from the remaining seven preceptors)
The Br&hmana continued :
1. Acquisition of whatever persons crave most to possess
is certainly the cause of misery. He who realizes this and (wish
ing to overcome his propensity for possession) becomes a com
plete Have-not*, attains infinite happiness.
2. More powerful birds of prey which had got no piece
of flesh, attacked and pecked the he-osprey who possessed one.
But by dropping that flesh, it (the he-osprey) got relief and
happiness.
3. I am not affected by honour or dishonour. I have no
anxiety for my house, wife and children (as I have none).
Like a child, I range over the world at will, sporting in the
bliss of Atman and delighted within my own Soul.
4. (O king, in this world) only two (types of) persons
are free from anxiety and are immersed in the Supreme bliss
XI.9.13. 1953
one is an innocent ignorant child and the other is one who has
transcended the gunas.
5. In a certain place, a maiden herself had to receive
the guests who had come to see her ( for selecting her as a bride)
while her relatives (parents etc.) had gone out somewhere.
6. While she was pounding alone (secretly) paddy for
-entertaining them with food, the bangles of shell in her wrists
began to give out loud jingling sound.
7. The intelligent girl felt it shameful (to disclose that
the bride had to do such work), broke the bangles one by
one till only two remained on each of her wrists.
8. Even the pair of bangles created a noise as she pound
ed (the paddy). She, therefore broke one from each pair (with
the result that) no sound was produced from the remaining
one.
9. vanquisher of enemies, I learnt this lesson from
her, while I was roaming over the world with the desire of
knowing the true nature of the world.
10. If many persons live together there will be quarrels;
if two live together there is a talk. Hence a person should
wander alone without any companion like the single bangle on
the wrist of the girl.
11. Having achieved firmness of the sitting posture
and controlled the breath, a person should concentrate his mind
(like an archer on his target and by means of renunciation
and Yogic practice, he should vigilantly keep his mind steady.
12. The mind, when concentrated in him, sheds off gra
dually the particles of karma-dust. With the development of
Sattva gum, he shakes off the Rdjasic and Tamasic tendencies and
enters into Nirvana, like a fire (automatically) extinguished
(when the fuel is completely burnt). (Such a stage is known as
asamprajndla samadhi) .
13. In that stage, a person whose mind is completely
absorbed in the meditation of his Self, does not remain cons
cious of anything inside, or outside just as the manufacturer
of shafts was so much absorbed in his work of making arrows
that he was not aware of the procession of the king passing by
his smithy.
1954 B h a g a v a t a P u r & n a
14. Like a serpent a sage, therefore, should go about

alone, (avoiding company of others), have no house, should always
be vigilant (in his spiritual practice) and take shelter in caves1.
He should see to it that he is not marked out by his behaviour
(just as the poisonousness or non-poisonousness of a serpent is
not discernible from his trail). He should be sparing of words
and lead a solitary life.
15. In the case of man who himself is mortal, the attempt
to build a house (and maintenance of a family, etc. implied in
it) is fraught with great troubles and is fruitless ultimately.
But a serpent enters into a house prepared by others (such as
an ant-hill or a hole prepared by a mouse) and lives happily.
A sage should emulate his example and not bother about con
structing a residence.
16. Like a spider withdrawing its web spun out and
spread over by it, the Almighty Lord Narayana through
his potency of time, withdraws, at the end of the Kalpa, this
universe which he has created through his Maya Potency.
17. The Supreme Lord (then) remains alone, one with
out a second2 (i.e. devoid of any differentiation) himself self-
supported (self-born). He was the support of all the universe.
When he has reduced all his powers like sattva, rajas and tamas
to the state of equilibrium with his own force called time, he
exists as the First (Ancient-most, unborn) Person, the controll
er of Pradhdna (wherein all the Gunas are merged) and of
Purusa (that is of Matter and Spirit).
18. He is the highest goal to be attained by god Brahma
and other liberated Souls. He is designated (by Srutis) as
Kevala (Absolute, unconditioned). He is (as it were) a vast
reservoir of absolute bliss unconditioned by any limitations.
19. * By his Potency (called time) which needs no other
1. VJ gives better interpretation : He should thoroughly and unin

terruptedly be absorbed in the meditation of the Lord abiding in the cave of
hit heart*.
* VJ : He is not conditioned by a gross, physical body. He is the
Aniaryimin ( Inner controller) of Kala (Tim e). At his own free will, he mani
fests himself through Time and agitates Maya i.e. which is under his
control and makes her prone to creation. He creates through Prakfti, the
thread ( Sutra) or (Prdfia) and god Brahma.
X I.9.25. 1955
assistance, he agitated his Maya constituted of three gunas and

{through this agitated Maya) created the Sutra (thread) or
the principle called Mahal, vanquisher of enemies (like lust,
anger, etc. Hence, you need not be afraid of the power of this
Sutra or Mahal) .
20. * They have declared the Sutra to be the manifesta
tion of three gunas which evolves this universe of multifarious as
pects. It is in the Sutra that the universe is woven. It is due to
Sutra (in the form of vital breath that a person wanders through
the cycle of births and deaths1.
21. Just as a spider extends through its mouth the cob
web from its heart, sports with it and again swallows it, so
does the Supreme Ruler evolve, protect and withdraw the
universe.
22. It mav be out of love, hatred or fear, but on what-
ever object an embodied being concentrates his mind entirely,
he attains to the semblance of that object.
23. The larva (captured and) confined in its (captors)
nest by the wasp, King, continuously broods over it (through
fear), and without losing its original body, it assumes (i.e. is
transformed into) the semblance of the wasp.
24. In this manner, from these several preceptors I learnt
this wisdom. Now listen as I shall explain to you the wisdom I
Jearnt from my body, king.
25. My body has been my preceptor as it causes in me
dispassion and (engenders in me) discrimination. It creates dis-
passion as it is subject to birth and death and is in the (final
analysis) the source of ever-increasing afflictions. It promotes
discrimination, as through it I comprehend correctly the funda
mental principles of this universe. I, however, have arrived at
the conclusion that this body belongs to others (parents who
gave birth to itor birds and beasts of prey who may eat it).
*. They saw that the three gupas are evolved out of Mdyd. It is in
the Mdyd or Prakfti that the universe is woven and Jiva gets involved in
Samsdra as it is invested with PrakrtiV j.
1. Cf. Vayur vai Gautama sUtram, vdyund vai sHtte^d'yam ca lokah, parai
ca lokah forvdfli ca hhiitdni sandrbdhani} Brhad. Up. 3.7.2
1956 hag aval
Realizing this, 1 roam about without entertaining any attach

ment to the body.
26. It is with the desire of securing pleasure and com
forts for this body that a person, with great strain to himself
maintains his wife, children, earns money, raises cattle, and
keeps servants, houses and relatives. But in the end (at the time
of death), like a tree leaving its seed behind for the growth of
another tree, it perishes providing for (his re-birth in) another
body.
27. The tongue drags a person in one direction to satisfy
his taste with tasty eatables; thirst, to another; the organ of
generation, still to another direction for sexual intercourse; the
senses of touch, hearing and stomach severally to different
directions; the nose (sense of smell) still to a different direction
(to enjoy perfumes); his quick eyesight, to another and all his
organs of action in their own respective directions. In this way,
like co-wives pulling (lit. tearing up) the lord of their house (in
their own direction), the senses and organs tear up a person.
28. Having created, with his inherent power, the birthless
Maya, various kinds of bodies (i.e. species) such as those of plants
and trees, reptiles, mammals, birds, biting insects (like mos
quitos) , fish (and other acquatic animals), he remained unsatis
fied. But when God created the human being with an intellec
tual capacity capable of realizing the Brahman or Supreme Being,
He became delighted.*
29. Having secured, at the end of many transmigrations,
birth in this very rare human body which, though transient, is
capable of attaining the highest object in life, viz. Mok$a (libe
ration), a wise person should endeavour at the earliest, to attain
the summum bonum, before his body had not fallen a prey to
death. For, objects of senses can, however, be enjoyed every
where in all species.
30. In this manner, with the sense of dispassion deve
loped and with the light of spiritual wisdom dawned in me, I
wander over the earth, free from all attachments and egotism.
31. Knowledge obtained from one preceptor may not be
Cf. A itarrya Up. 2.3ff

X I. 10.2. 1957
stable, convincing and comprehensive1. This Brahman is verily

one without a second, but it is sung variously by different
sages.
The Lord said :

32. In this manner, the Brahmana, of deep knowledge,
replied all the questions of Yadu and took his leave of Yadu.
He was duly respected and prayed by the king. With pleasure,
the Brahmana wended his way.
33. Having carefully listened to the philosophical expo
sition of the Avadhuta, Yadu, the ancestor of our ancestors,
became completely free from all types of attachment and looked
upon all as equals.
CHAPTER TEN
How the Jiva is Ensnared in Sarhsdra
The Lord said :
1. Alertly observant of the righteous duties (prescribed
in the Paficaratra and other Vaisnavite systems) taught by me,
completely dependent on me, one should, without entertaining
any desire (for the fruits of his actions), observe the course of
duties prescribed for ones respective social class (varna), stage
of life (dhama) and family traditions12.
2. With his mind purified (by the observance of his pres
cribed dutiesdharma) , he should (always) note how all the
1. Here clarifies that Upanisadic sages like Svetaketu and Bhfgu

did not have more than one spiritual preceptor. But the spiritual guidance
received by them pertained to the identity of Brahman & the Atman. Here
the 'knowledge' means clarifications of minor doubts which can be resolved
by logical reasoning; for this a number of'preceptors' or 'examples' are useful.
2. EK. classifies Karma into four categories : nitya ( to be performed
daily), naimittjfca (occasional), K&mya (performed for fulfilment of desire) and
Pr^ju/oUa (expiatory). All these should be dedicated to the Lord. EB, 10.46-66
1958 Bh&gavata Purdya
endeavours of embodied beings, who, believing objects of sense

pleasures to be real1, are addicted to them and are frustrated,
leading them to the contrary results.
3. Just as the objects seen in the dream-state, or the
hallucinations of a day-dreamer have no existence in reality and
are futile (as they present both desirable and undesirable things
unrelated to the main objective of human life), similarly, the
notion of difference (in relation to Atman as a celestial being,
human being) caused by Gunas is illusory or meaningless.8
4. A person who is solely devoted to me should perform
disinterestedly8 the obligatory (e.g. Sandkya, pancamahayajnas and
occasional (e.g. Srdddha for ancestors) types of acts but should
abstain from acts ( to be performed foi the fruits thereof)1234*. But
a person who has entered into the investigation of the nature
of the Soul or god need not respect and follow the injunctions
of the Vedas, prompting the performance of (sacrificial and
other) acts.
5. One who has exclusively devoted himself to me should
continuously practice the five vows (such as non-violence, truth,
possessionlessness) known as Tama and occasionally vows (such
as penance, chanty, silence) called Niyama. He should wait
upon his spiritual preceptor, who is full of serenity, has realized
me (as his Self) and is devoted to me.
6. Such a disciple should be free from pride, envy; he
should be alert, watchful, free from attachment. He should be
1. tattva-jMnena (i) Realizing and contemplating the real nature of his

aoul and the Supreme SoulVR.
(ii) Definitely ascertaining the means of attaining Pttrufdrthas (objects of
human life)VJ.
2. VJ. takes a contrary view : Just as dream-visions.. . .and fancies of
day-dreamers are different from reality and hence fruitless, similarly the notion of
one-ness or identity is baseless as it is the apprehension of the faculties of the
mind, but not of the essential powers of the self.
3. VJ defines NivjUa Karma as that done with a correct understanding
of Param itm an and done without any desire for return :
F
^ mfkdmam jftdaqpfirpafc co'aalo

4. SR. quotes a Smfti text as authority. It means : *A person desirous
o f Liberation from satks&ra should not turn to kdmya (promising fruits in
return) and nifiddka (prohibited) but only the daily obligatory (at|ye)
and occasional types of acts () \
XI.10.11. 1959
patient, thoroughly devoted to the preceptor, keen on knowing

the truth; he should not try to find fault with others and
should not waste of his words unnecessarily.
7. He should be indifferent and unattached to his wife,
children, house, lands, relatives, property, etc.1 He should
realize that all his purpose is common to all.
8. The Soul is distinct from both the subtle and the
gross bodies.2 He is the seer (the witness) and self-illuminating
even as the fire which illumines and burns is different from the
fuel that is burnt and lighted up.
9. Just as a fire which has entered into the wood and is
burning it, assumes the qualities i e. states of that piece of wood
such as coming into existence, going out of existence, its small
ness and bigness and its varieties of forms (but is itself distinct
from the fuel), so does the Atman which is distinct from the
body, assume the states of the body3 (Though he has no birth,
death, growth, size, forms, etc.)
10. For what is called the body is created out of the
(three) gunas of (the Maya of) Lord Purusottama and the
sarhs&ra (the cycle of birth and deaths) is the consequence of
the false identification of the Soul with the body. It is only
through the real knowledge of the (distinctness between the
body and the) Atman that this misapprehension of sams&ra is
removed.4
11. This being the case, by means of deep investigation
1. $R. explains that as Atm& abides in all bodies and thus all share the
same purpose, viz. happiness, etc., there is no propriety of claiming them
exclusively as his own. This leads to dispassion.
2. VJ. : The individual Soul and the Supreme Soul are different and
distinct interse from the body and other products of non-intelligent Prakfti.
3. V J : This is the view of the ignorant who identify the individual
Soul and the Supreme Soul.
4. EK. compares the soul involved in Somsdra to a king who dreams
that he is a beggar. When in the morning, the family priest comes and
wakes him up he realizes that he is a king and not a beggar as he regard
ed himself to be so long. The spiritual preceptor is the priest and the
Jiva involved in Samsara is the dreaming King. When instead of ahem (1),
he realized So'ham ( I am HeBrahman) then the misapprehension of Sarhsdra
is dispelled.
- 5.10 303-321.
I960 Bhdgavaia Purdna
(into reality), a person should properly realize that the abso

lute, transcendental soul abiding in the product (viz. his body)
is different from the body, and then gradually dispel the mis
apprehension that this phenomenal world is real.
12. The spiritual preceptor is the supporting (lower)
piece of wood and the pupil is the supported (upper) piece.
Instruction is the process of friction (or joining together o f
these pieces), and the knowledge is the fire that brings
happiness1
13. This highly purified12 intellect (of the capable dis
ciple) (when sharpened by the spiritually capable teacher)
drives off the Mdyd which is caused by Gunas. Burning down
(i.e. dispelling) gunas (objects of senses and senses) and the
universe that is created by them, this intellect too, automati
cally disappears like fire, when the fuel is completely
consumed.
14-16*. If you believe in the multiplicity of these agents
or doers of Karmas and the enjoyers of the (consequent) plea
sures and pains, and in the eternity and separateness of the
world, the Time, The Sdstras and individual Souls (as the
mlmamsakas do), if you hold that all objects have a
continuity (or eternity) while they undergo constant change,
1. An echo of Tail. Upa. :

dcdryah pUrva-rftpamlantevdsf altarn-r Upamj
vidyd sandhihIpravacanam sandhdnaml
Tait. Upa. 1.3.2.
According to VJ, this knowledge burns down the grass in the form o f
the notion of identity between Jiva and Brahm ..
(Jivasya Brahmabhdvabuddhiffliadahanam / )
2. Vaildradipertaining to Vi?nu who terminates the Sarhsdra characte
rised by pleasure and painVJ.
VJ : (The gist only) The distinction between all jivas is*
natural, and according to their mutual difference, they are invested with
different bodies and the character of their knowledge differs naturally. Jivas
of the highest order are eternal, and from the point of their body, they are
said to be bom ; they enjoy only happiness while the second and third m ay
experience a mixture of happiness and misery or only misery.
VR : Though the PraoftH Karma may be the means of achieving
Pwpfdrthas, all embodied beings are subjected tn the six states of body ( such
as birth, youth, death and the consequent miseries) according to the species
in which they are bom, due to the influence of Time and its division.
XL 10.22. 1961
and that the intelligence becomes changed according to the

forms of different objects perceived by it, Uddhava, even if
this be the case, due to frequent (forced) associations (of the
Soul) with different bodies and due to the force of the division
of Time, all embodied souls are repeatedly subjected to the
different states of births, deaths, etc.
17. Even here (from your argument) it becomes obvious
that there is absence of free will in the case of doers of actions
and there is no choice for the experiencers of pleasures and
pains. What happiness can there be to one who is dependent
(and at the mercy of others) ?
18*. Not an iota of real happiness exists for those embo
died souls who are learned (and expert in the technique of
performing Vedic Karmas; nor is misery the lot of the ignorant;
Hence, the sense of pride (of knowing the correct technique of
performance of Karma) is vain and futile.
19. Even though some people happen to know the
means of obtaining happiness and averting miseries (and the
principle of Free Will be accepted), even such knowers are
ignorant of the means of counter-acting (successfully) the
power of Death.
20. What achievement of object or a desire can give
happiness when Death is near him ? No object can give plea
sure to a victim who is being led to the place of execution.
21. The heavenly happiness promised by Vedas is also
vitiated with envy, jealousy, termination and decay, as in the
case of pleasure experienced on the earth. And there are many
impediments and chances of failure in the accomplishment of
desires as in the case of Agriculture.
22. Even if a religious act is properly performed without
any impediment in its successful conclusion, listen to the nature
of the celestial position attained by him.
*. VR : Experts in the technique of performance of Karmas find it
very difficult to collect materials, etc. at the time of performance of the
Karmas and are nervous due to the transient nature of its fruits. Or Even great
gods like Brahma do not eryoy unmixed happiness, as they are aware of the
end of the. tenure of their office. But fools entertain futile egotism about it.
VJ -Even the wise, being attached to their bodies, have no real happi
ness. What need be said of the ignorant proud persons ?
1962 Bhdgavata
23. Having worshipped gods (like Indra, Varuna, etc.)

by performance of sacrifices in this world, the sacrificer goes to
the celestial world. He enjoys like a god heavenly pleasures
that he has earned through his meritorious acts.
24. In a lustrous celestial car (provided with all
luxuries) earned by his meritorious acts, he, wearing a rich,
attractive dress, sports with the celestial damsels while being
glorified by Gandharvas in song.
25. While sporting with the heavenly nymphs in a celesti
al car which is adorned with small jingling bells, and which
goes according to the will of the occupant, he is so absorbed in
celestial pleasures that he is not aware of his impending fall.
26. He heartily enjoys himself in the heaven so long as
the fund of his merits is not exhausted. But when the balance
of merits is exhausted, he is pushed down by Time and he falls
down reluctantly.
27. If, due to the association with unrighteous people,
a person takes delight in impiety or loses control over his
senses, being passionate and libidinous, he becomes miserly,
avaricious and addicted to women and heartlessly injurious to
living beings.
28. He kills animals in violation of Sastric injunctions
and worships the hosts of goblins and ghosts therewith. Such
a person inevitably falls into various hells and ultimately enters
the hell of terrible darkness (i.e. is born as an immobile).
29. What happiness can there be to a mortal person
who, in the present birth (as a human being) perpetrates deeds
that result in miseries and in consequence of which acts, he
has to assume another body ?
30. Regions and their rulers whose span of life extends
to the end of a Kalpa (432 million years) are afraid of me.
Even god Brahma whose life is of two Parardha years fears Me.
31. Gunas i.e. senses and organs create (i.e. are the cause
of) Karmas; a guna (like Sattva etc.) motivates the senses to ac
tions. This Jiva, being endowed with sense-organs, enjoys the
fruits of his acts.
32. So long as the unbalanced condition of gunas pre
vails, manifoldness (and difference) will be projected on Atman
(which, as a matter of fact, is one). As long as the (apparent)
XI.11.1. 1963
multiplicity in the Soul remains, the state of dependence (of

the Jiva) shall persist.
33. So long as the dependent state of the Jiva continues,
there will be fear from God. Hence, those who take resort to
gunas become overcome with grief and delusion.
34. When there is an imbalance in the three gu$as of
Maya (and there is agitation of the gunas), ignorant people
call me by various names such as Time (Kdla), Soul (Atman)f
scriptures (Agama), the World (Loka), the Nature ( Svabhava]
and Dharma.
Uddhava asked :
35. How is it that the Atman, though associated with
and present in the gunas of the body, is not bound by them?
Or if he be independent, how does he get involved in them?
(What is the correct position in the matter) Lord.
36. By what characteristics is a bound or liberated Soul
be recognised? How does he behave? With whom is he found
sporting or wandering ? What things does he enjoy or cast
away ? How does he lie or sit or go about ?
37. Acyuta ! You are the foremost among those who
solve problems. I am really confused. How can the same Atman
be both eternally bound and ever-free ? Be pleased to explain
this problem to me.
CHAPTER ELEVEN
Characteristics of Bondage and Liberation
and of Devotion
The glorious Lord said:
1.* The characterisation that I am bound or I am
liberated9 is determined with reference to gurias, and it has no
&&. OR: The statement that The individual soul is bound or

liberated* is-made on the basis of its being subject to or free from the pre
dispositions of gupas and jit does not refer to its real nature. The guvas are
1964 Bhdgaoata Purina
relation to my essential nature. But gunas have their roots in

Maya. Hence, there is neither liberation nor bondage to me.
This is my decision (with reference to this notion of bondage)
2. * Grief and infatuation, pleasure and pain, and the
condition of the body (viz. birth and death and change of
body) are the work of Maya (and are not real, but are wrong
ly attributed to the Soul). Just as a dream is only an unreal
appearance (vivarta) of the mind (or intellect), so is Samsdra
illusory, unreal.
3. Uddhava ! Please understand that knowledge and
ignorance are my potencies which are in existence since the
time immemorial, and both are the creations of my Mdyd.
These potencies bring about bondage and release in the case
of embodied beings.
under my control. As I am their controller, liberation or bondage are not
applicable to me.
VR and SS: (Sudariana Sun) emphasize that the bondage and
liberation positively affect the Jlva (individual) and not the Supreme Soul
or God.
VJ. The statement 'Bound* or Liberated* refers only to Jiva who is
affected by the three gupas of Prakfti which is under my control. Hence the
notion of bondage and liberation is not applicable to me.
SD. When the Jlv a which is bound by gupas resorts to me, he is liberat
ed. Cf. BG.7.14.
* Both SS & VR hold that what is 'non-eternal* (anitya) is 'un
essential* (avdstava) but it is not false or unreal (mithyd). Hence grief, etc.
caused by M&y& or Prakfti under my control are related like a dream to a
jiva. The dream and Sarpsdra both are real but not eternal conditions of the jiva,
and they have an end. Hence, Sarfis&ra is not the essential state of jiva. The
main thrust of the argument is: Svapnaprapaflcasy&udstavatvam ndmdnityatuam eva
na tu mithy&tvam. Both SS & V R quote Bfhad. Up. 4.310 as the authority for
their stance (na tatra rathd na ratha-yogdfr, etc. )
V J: Grief, pleasure etc. are experienced in a dream due to ignorance
that it is dream. Similarly, due to the ignorance of his own essential nature,
jiva suffers in Sams&ra. Samsdra is not false (mithyd) and is indestructible but
it can be warded off: sariuftih satyapi na vdstavi pratihantum aiakydsvapna-
dfftdntena samsdrasya na mithydtvam vuyate. This quotation is used by SO Sc
BP.
VC. It is due to the condition (iipddki) of avujyd that the jiva accepts
and authorises to himself (and experiences) sorrow, delusion etc. in the
subtle body. They are not a part of jiva's essential nature. They are caused
by avidyd and hence, mithyd (samsftirna vdstavi.. Sokamohddmdm mdyd-sfffatoena
satyatve'pi. .jive avidydkalpitatvdn mithydtvam.
X I .11.6. 1965
4. * highly intelligent Uddhava ! Though I, as &tman%
am one, it is in relation to Jiva (who is my reflection and as
such Atjidaa particleof mine) that the eternal bondage
exists due to Avidyd (ignorance), and the other state i. e.
emancipation from Sams&ra comes to take place through vidyd
(knowledge).
5. ** I shall now explain to you the distinction between
one in bondage (namely the individual Soul or Jiva) and
the other who stands altogether emancipated (viz- Atman).
They are characterized by two opposite sets of qualities though
both are seen abiding in one and the same individual.
6. *** These are two fine-winged birds (viz. the Jiva and
Siva the Indwelling Self both of whom are distinct from the
body1. They are (inseparable) companions and kindred in
(their being spiritual in) nature. Through Divine will
(Mdyd) , they share the same abode on the tree2 (viz. the body,
their habitat). One of them (the Jiva) eats the fruit of the
* VR. states that though bondage exists from eternity it is termi

nable by spiritual knowledge. VJ. holds that the jiva and param&tman are
two distinct entities. The Jiva is subject to bondage and liberation and is
under the control of param&tman.
VR & VJ. believe that both jiva who is subject to bondage, and
Param&tman who is independent, omniscient abide in the same body, though
the latter is not subject to bondage.
*** According to VR. the two wings of Jiva are righteous and un
righteous acts (dharm&dharmau) while that of the other bird, Param&tman, are
absolute defect-less-ness and absolute excellences. The nest* of the Jiva and
Param&tman is in the heart of the tree (the body). The pippal-fruitz are the
objects of senses such as sound, form, etc.
VJ. quotes his authorities and asserts that the other birdthe Lord
enjoys happiness only but never experiences what is bad or evil,
EK. explains that jiva is called a bird as it flies from tree to tree
(occupies one body or birth after another). The existence of the other bird
and the terms sadflau and sakk&yau refute atheism and establish the exis
tence of God.
. 11.159-184.
1.Cf. dvti suparp& sayujd sakh&y&
samdnam $ pari$asvajdU/
tayor ekah pippalam sv&dvatti
anainananyo*bhic&kaliti 11
~~ 3 .1 .1-&*t&iva 4.6
27 Cf. Kafka 6.1 & BG. 15.1.
1966 Bhdgavata Pur&na
Pippala tree (i.e. experiences pleasure or pain as the fruit of

the previous karmas to be enjoyed while in the body. The
other (viz. Siva or Iivara) does not partake anything of it*
(i. e. is above pleasure and pain, karmas, etc.), yet is more
powerful (in spiritual wisdom).
7. (Out of the two) the bird who does not eat the fruit
of the Pippala tree (i.e. does not enjoy the fruits of karmas)
knows himself as well as the other. But not so the eater of the
Pippala fruits (,Jiva, the enjoyer of the fruits of his karma).
He is entangled in Nescience and has been in bondage since
eternity; while the other (Siva or God) being full of (spiritual)
knowledge, is eternally free.
8. Even though a Jiva, endowed with correct knowledge
(i.e. a liberated Soul) happens to abide in a body (due to
his past karmas), is not conditioned by (and attached to his)
body like a person who is awakened from his dream, remains
unattached to his body in the dream. On the contrary, a person
with the wrong notion of his being identical with his body,
when as a matter of fact, he is not conditioned by it, becomes
to confined to it like a dreaming person who feels bound
within the dream-body, when really he is un-connected
with it.1
9. A person possessing spiritual wisdom should remain
unaffected (by love, hate etc.) without feeling that he is in
volved in the act, when the objects of senses which are the pro
ducts of gunas (like form, taste, smell) are apprehended by
senses which are also modifications of gunas.12
10. * An ignorant Jioa9 abiding in this body which is
under the conrol of his Fate or past acts, regards himself to be
the doer of an act, which is actually being done by his sense-
organs which are the products of gurtas, and remains confined
1. G D .: The verse states the differentia between a bound ( baddha)
and a liberated Soul.
2. tattva-vittu mahdbaho gu#(i-karma-vibhdgayoh/
puna Ftipesu vartanta iti matvd na satiate//
BG. I I I .28
V J.: The ignorant Jtoa. who abides in the body under the
control of the Lord, regards himself as the doer of actions in which he is
dependent on the Lord, and gets confined to the body.
X I .11.15. 1967
in it (due to his) (false) notion of being the agent of that

act).
11-12. Understanding this, a man of spiritual wisdom
(engaged in activities like) lying in bed, occupying a seat, tak
ing a walk or performing ablutions and in (the activities of the
cognitive and conative sense-organs such as) sight, touch, smell
eating food, hearing, etc, does not get bound like an ignorant
person. He allows his senses to enjoy their objects. Though he
abides in the physical body (which being a modification of
Prakrti is) called Prakrti, he is not contaminated by it like the
sky (which pervades everything but is not contaminated by any
thing), the Sun (which, though reflected in the water or mirror
is untouched by the reflecting media), or the air (which as the
vital air- moves through all parts of the body and still is
unconcerned with it, and which as a wind, moves in any di
rection without being fixed or attached anywhere)1
13. All the (varieties of) doubts of such persons are cut
asunder with the sword of his clear, penetrating insight sharpen
ed by his total renunciation. He discards the sense of diver
sity like a person, awakened (to reality) from a dream state,
does about (scenesin) dreams.
14. Even though a Jiva is abiding in the body, if the
functions of his life (breathing), senses, mind and intellect are
free from purposeful thought or motivation, he is never fettered
by the attributes - the gums - of the body (involving pleasure
and pain).12
15. He is a spiritually wise (and liberated) person who
remains unaffected even when his body is troubled by cruel
1. SR.: Verses 11 to 13 explain Uddhavas question about the way

of behaviour of a true Bhagavata. But Rs explanation is on a lower plane
on verse 12.
EK. says that these verses treat the behaviour of the absolutely liberat
ed person. EK. draws a highly idealistic picture in which he poetically
describes in details (from ovU 263 to 393) how in every action, a liberated
soul, being ever absorbed in the bliss of Brahman, is a part of his spiritual
life, where the triad of acl-action-actor is non-existent. In all these acts,
even his sexual intercourse is shown in its spiritual light.
No annotator of the Bh. P. has risen to the staggering spiritual height
of EK. ifbhis com. on these three verses,
2. This verse explains Uddhavas question how a liberated person
behaves.
1968 BhSgavata
beast or wicked persons or is by chance respectfully worshipped

with due attentions somewhere by some persons.1
16. Being devoid of attributes good or bad (or being
above the sense of good or evil), a sage looks upon all with an
equal eye. He does not praise him who does a good turn to
him; nor does he blame him who does or says something evil
about him.
17. A sage should not do, speak or contemplate good or
evil (about anyone or anything). (Detached from the worldly
way of life) a sage should revel in (the bliss of) his own Self
Assuming such a way of life, he should move about like a dull
person.
18. A person who has plunged deeply in the verbal re
velation of the Brahman (i. e. is well-versed in the interpreta
tion of the Vedas or Vedic philology), but is not so in the re
alization of the Supreme Brahman (by engaging himself in
meditation, etc. prescribed for it), gets labour (on the Vedic
studies) as the fruit (of his verbal knowledge of the Veda and
not the realization of the Supreme Brahman), like a man who
keeps a cow which has ceased to be a cow (and is incapable of
yielding milk).
19. Dear Uddhava ! A person who maintains a cow that
has been milked to ( the period of) dryness (and no longer yields
any milk), a faithless wife1, a body under the control of an
other person (for support), wayward children, wealth not utilis
ed on the worthy (cause or recepients) and speech not glorify
ing me or my name, is visited by misery after misery.
20. A wise man should not cultivate barren (i. e. waste
ful) speech which does not contain glorification of my hallo
wing acts of the creation, maintenance and destruction of this
universe or the sportive incarnations taken (by me) at the prayer
of the world (or popular incarnations like Rama, , etc.).12
1. Verses 15-17 reply Uddhavas query What are the characteristics

of a liberated person?*
SR.: quotes TQjilavalkya: A sage is not angry against a person who
ricks him with a thorn nor is pleased with one who anoints him with sandal,
S [e treats both of them equally,
2. SR. interprets asati as KdmaSHnyda frigid or an old wife. EK
adds quarrelsomeness and insubordination to lack of character in explaining
asati.
X I. I 1.25. 1969
21. Having thus removed by dint of critical investiga

tion (on the lines described in the above verses), the wrong
notion1 of seeing diversity with reference to Atman, and having
resigned (with full concentration) ones thoroughly purified
mind to me who am the all-pervading Lord, he should comp
letely withdraw himself from all activities.12 (Mere scholarship in
religious works is not enough.)
22. If you are not able to concentrate the mind firmly in
the Brahman, carry out your duties resigning all acts to me,
without expecting any fruit in return (from them).
23-24. Listening with faith and devotion345 extremely
auspicious stories about me which purify the world, singing
them (to others as in a kirtana) and contemplating on them and
enacting my Avat&ra and deeds performed by me (during the
kirtana*) and observing faithfully the duties pertaining to the
three puriifartkas (viz. t/Aarme-righteousness, arlhawealth and
enjoyment of pleasures) with a view to please me6 and
entirely depending on me, one develops unswerving devotion in
me who am Eternal, Uddhava.
25. It is through devotion developed in association with
saintly persons that he becomes my real votary. Verily such a
1. VJ. enumerates the following wrong notions according to the
Dvaita school: (1) Identity between the Jiv a and Lord, (2) The one-ness
of soul all jivas make one existence, (3) The gross world is not real.
2. VR: One should abstain from PraufUi mdrga which leads the jiva
from one life to another.
3. EK. details here how to avoid the four types of obstructions while
listening to and contemplating about the name and deeds of the Lord. He
describes the three types of devotional love (viz. Sdttvika, Rdjasa and Tdmasa)
generated in the audience. He however, emphasizes the importance of the
fourth type which transcends these three and makes the listener forget himself
completelyabsorbed in the meditation of the Lord lik e a crystal of salt
fallen into the sea*.
. 11.706*25.
4. EK. describes how to represent these by giving examples of lifting
of Govardhana, etc. ibid. 735-37.
5. EK. To real devotees the Lord is their dharma, artha and .
He automaticallywithout conscious or deliberate intentionresigns all his
acts to the Lord. The real votary is endowed with spiritual wisdom and all
his acts are per se dedicated to the Lord. This real Bh&gavata devotion is
called samviti in Ved&nta and Sakti in Saivism.
EB. 11.748-774.
1970 Bh&gavata P utana
devotee easily attains to my exalted state (or Vaikurtfha) as

pointed out by the righteous.
Uddhava submitted:
26. Lord of hallowing glory ! What kind of person is
regarded as a saint (S&dhu) by you? (What are his characte
ristics?) What type of devotion is respectfully appreciated by
pious devotees (like Narada) and would be useful to attain
to you?
27. Ruler of gods like Brahma ! The Controller of the
world ! Be pleased to explain this to me who have prostrated
myself before you and am full of loving devotion to you and have
sought your shelter, Lord of the world.
28. You are the Supreme Reality {TheBrahman) untaint
ed and unattached like the highest sky, transcendental to
Prakni.x It is at your own free will12 that you have assumed a
distinct finite personality and have descended (on the earth).
The Lord replied:

29. Such a sage is compassionate; he never envies or
harms any creature; is full of fortitude; firm and strong in
truthfulness; of pure mind (untainted by jealousy, etc#) ; equi
poised in pleasure and pain (unaffected by joy and sorrow un
der the above conditions); obliging unto all.
30. His mind is never perturbed by desires; his senses
are fully under control; he is gentle-hearted; of pure (perfectly
moral) conduct; devoid of all possessions; free from desires (or
evil activities), moderate in eating and drinking; serene in
mind; firm in his own dharma, seeking asylum in me and contem
plative by nature.
1. This shows that the Lord is distinct from the non-sentient Prakfti
and sentient jivaVR.
2. Who has assumed a finite form due to intense desire of His devo
tees!R. EK. elaborates this. But to attribute *'Will* or the pressure of the
wishes and the prayers on the Supreme Brahman is rather strange, if the
pure Uparti$adic concept of Brahman is accepted. In works on Bhakti (as in.
the present case), however, God is humanised (Translator.)
XI.11.36. 1971
31. He is ever alert and vigilant; of deep mind (remain

ing undisturbed under exciting circumstances); full of grit (in
the face of danger); free from six worries1 or bodily defects
(viz. hunger and thirst, grief and infatuation, old age and
death); Though himself indifferent to worldly honour, pays re
spect (to the worthy); possesses aptitude and willingness to
impart knowledge; a sincere friend; merciful in behaviour and
endowed with spiritual knowledge.
32. He is the best of saints who ( finding them to be
distractions and obstructions in meditating on me or concluding
definitely that everything will be obtained through devotion to
me or becoming ineligible to perform karmas due to his unflin
ching firm devotion) neglects his duties though they are pre
scribed by me (in the Veda) and even though he knows full
well the merits accruing from performing those duties
and the evil consequences of disobeying them; and (thus
in preference to his prescribed duties) is engaged in my wor
ship.
33. Realizing me or (if unrealized) contemplating on
me as unlimited by time and space, as the Inner Soul abiding in
all and essentially characterized by ls-ness, (existence) know
ledge and bliss those who worship me exclusively, are definitely
regarded by me as the best of devotees.
34. * To behold, to touch, to embrace and toworshiymy
idols or other representations (like Saligrama and others) and
my devotees, render personal service to them, to eulogise me,
to extol and chant my deeds and excellences with utmost
humbleness;
35. To listen to my stories with deep faith and devotion,
to meditate upon me constantly, to offer to me all that one
acquires, to dedicate oneself to me entirely for my service,
Uddhava;
36. To recite (and describe) my incarnations and deeds,
to participate joyously in my festivities (like Janmastamlthe
birth anniversary of Lord Kr?rta), to celebrate my festivals
1. R. quotes the following defects about which people worry:

Kfut-pipdse, ioka-mohau, jara- $-1
* -Verses 34-41 describe the characteristics of devotion&R.
1972 Bhagavata PurUna
in my temple with musical entertainments such as vocal and

instrumental music and dancing and purdrta recitation and
discussion.
37. To go in procession for pilgrimage (to places sacred
to me) on all annual festivals1 and to offer me flowers, sandal
paste and (vegetarian) food, to get initiated in the Vedic and
Tdntric way of worshipping me and to observe vows sacred to
me (like observance of fast on the Ekddaii day).
38. Devout enthusiasm in installing my image (in temp-
les), individual and cooperative endeavour to lay out flower-
gardens, orchards, playgrounds, and construction of temples
and towns:
39. To render service in my house (temple) like a sincere
servant by sweeping and washing, plastering with cowdung
the floor and decorating it with ornamental drawings figures
without expecting anything in return for this service;
40. One should be free from pride (about the service
rendered to God) and should be free from hypocrisy. One should
not even mention what good one has done. One should not
use for ones private purpose anything that is offered to me,
including the light of the lamp.2
41. Whatever is desiredmost to oneself in the world
or whatever is dearest to ones heart should be dedicated to
me. Such offering results in infinite and everlasting good.
42. blessed Uddhava! The Sun, Fire, the Brahmana,
the cows, devotees of Visnu, the sky, the air, water, earth,
ones own heart and all the creatures are the places (objects
as media) of my worship (through which worship should be
offered to m e).
1. Thousands of people in Maharashtra go in group-processions to
Pandharpur on the ek&daii (the 11th day in the bright half) of Afadha and
K irttika, and hundreds of them on other ek&daii days.
2. SR. clarifies that this restriction is limited to the movable and
immovable things (such as dress, pots, ornaments, etc.) presented to the
Lord and not to eatables, flowers so offered. On the contrary, he insists
that some portion of the eatables should be accepted as pras&da. He quotes
a Smrti which states that other gods and our ancestors should be offered a
remnant of the food, etc. offered to Viwu.
Viftior niveditdnnena yaf favyark devat&ntaramj
pitfbhyai caiva tad deyath tad&nanty&ya kalpate/
XI 1.48. 1973
43. A person should worship me in the Sun by praising

the Sun with hymns from the three Vedas, in the (sacrificial)
Fire, with offering oblations to it, in prominent (deserving)
Brahmanas, with warm hospitality and in cows with offering of
grass, etc.
44. (One should worship me) in the votary of Visnu
with the fraternal affection,1 in the heart and the sky, through
deep undisturbed contemplation, in the air, with the knowledge
that I am the chief vital power ( mokhya-prdna); in water with
water mixed with flowerssesamum seed, rice, etc.).
45. (A man should worship me) in the earth (levelled,
squared and consecrated for sacrifice12) with the mystic sylla
ble of Mantras, in ones own body with all the comforts (per
mitted by fdstras) and one should worship me in all the
creatures as their In-dwelling Soul, by looking upon all be
ings as equals (impartially without any love or hatred towards
anyone.)
46. In these places of worship, one should contemplate
with concentrated mind, my form with four arms wielding in
each the conch, {Pdficajanya) , the discus (Sudarfana) the mace
(Kaumodaki) and a lotus (respectively) and with a serene and
gracious countenance.
47. He who, with a concentrated mind, worships me in
this way, by performing sacrifices and by constructing tanks
and other amenities to the public, develops pious devotion unto
me and my constant remembrance will be awakened through
service unto saints.
48. Generally, there is no other expedient (to God-reali
zation) except the path of devotion generated in association
with saintly people, for I am the chief support and refuge of
the pious saints.
1. E K .: No caste-distinction should be considered about the devotees,

of Visiju. Devotion and not caste is the criterion here. EB. 11. 1395-1408.
2. EK. says that the raised plot of earth should be like a cow and
Se?a or An*nta, the supporter of the earth is to be worshipped. . 11.
1429-33.
1974 Bhdgavata
49. Now, after this, listen to the top-most seciet which

deserves to be closely guarded1 which, however, I am divulging
to you as you are my servant (devotee), well-wisher and a
friend, scion of the Yadu race.
CHAPTER TWELVE
Importance of Association with Saints:

The Performance and Renunciation of Prescribed Kaunas.
The Lord said:
1-2. Neither the path of Yoga (consisting of eight stages
like posturesasanas, breath-controlprandyama, etc.), nor the
philosophy of Sankhya (or the knowledge of twentyfour catego
ries and the realization of Purufa being different from Prakrti)y
nor the path of Dharma (consisting of non-violence, truth etc.),
nor the recitation and study of the Vedas, nor penance (like
the observances of vows likeKrchra, (Candrayana), nor adoption
of Sannyasa (or renunciation) nor performance of sacrifices nor
constructions of works of public amenities (like digging of
wells, laying out gardens, construction of free lodging houses-
dharma-Salds, etc.) nor religious gifts and donations, nor self-
denying vows (such as fasting on the Ekadafi day), nor yajna
i.e. worship of gods), nor the internal repetition of mystic
mantras nor ablutions in sacred waters nor the observance of
rules of bodily and mental purity and discipline (Niyama) nor
the vows of self-control2 capture me in the heart of the devotee
as does the association with saints which exterminates all
attachments.
1. Out of the paths of knowledge and devotion, the path of devotion
is superior and association with saints helps to accomplish this. The paths
of knowledge and Yoga may or may not lead to liberation from samsara as
they are dependent. Association with saints is self-dependent and efficacious
to enable one to cross the sarhsdra with certaintyR.
2. EK .: Twelve vows of Tama and Niyama each.
X I .12.7. 1975
3-6 It is through their association with saints that a

number of demons (Daityas or Ditis sons), evil spirits (Tdtu-
dhanas), beasts, birds, Gandharvas (celestial musicians), Apsa-
ras (celestial dancing girls), serpents, Siddhas, semidivine
beings like Caranas, Yaksas and Vidyadharas, out of human
beings persons of Vaisya and Sudra communities (merchants,
peasants, cowherds and labourers), women and outcastes and
other beings* dominated by Rajasika and Tamasu nature, have
attained to my region ( Vaikun{ha) in various yugas, sinless
Uddhava.
Many (daityas and asuras like Vrtra, the son of Tvatr,
Prahlada, the son of Kayadhu, Vrsaparva, Bali, Bana, Maya
and Bibhisana; subhuman beings like) Sugriva, Hanuman,
Jambavan, the bear and the elephant-king ( of the well-known
legend Gajendra-mok$a); (birds like) Jatayu (who gave his life
for rescuing Sita from Ravana);1 Vaisyas like Tuladhara2 and
outcasts like the hunter Dharma-vyadha3; women like the
hunch-backed Trivakra, Gopls of Vraja and the wives ofBrah-
mana-sacrificers (described in the Skandha) and many others
have attained to my place.
7. Those (above-mentioned) persons had not studied the
Vedas; nor did they serve and sit at the feet of great scholars
(lor Vedic studies); they did not observe vow or perform aus
tere penance.4 But they attained to me, thanks to the associa
tion with pious saints.5
*. To tliis list EK. adds Guhaka and Jara Vyadha who pierced
with an arrow.
GS. clarifies who was the saint associated with each of the individuals
mentioned here: Thus the pairs of the demon and the associating saints were
Prahlada and Narada; Bali and Prahlada; Bana and god Mahadeva;
Bibhifana and Hanuman.
1. Vide Valmiki Ramayana (Aranyakanda sargas 14,50,51,67.68)*
2. A vaisya of Kasi. He imparted spiritual knowledge to sage jajali
( MB H. Sdnti, chs. 261 and 262.)
3. Vyadha from Mithila. He preached dharma to Kausika, a Brahmin
(MBH. Vana, chs. 207-216).
4. All these ways do not lead to Mokfa and arc inferior to sat-sanga
(association with saints).
5. VJ .^states that Godhead is attained by them not without means
the means being satsanga.
1976 Bh&gavata Putdrut
8-9. It is only through the force of intensely loving devo

tion1 (tom e), that Gopis, cows, trees, beasts and other dull-
witted persons, serpents like Kaliya (of Vrndavana) became
accomplished of their purpose and easily attained to me who
am inaccessible to those who endeavour to realize me through
Yoga, Sankhya, liberal donations, observance of vows, austeri
ties, performance of sacrifices, expounding of the sacred books,
study of the Vedas and turning into a recluse sannydsin).
10. When I was taken away along with Balarama to
Mathura, by Akrura, the son of svaphalka, the Gopis whose
hearts were deeply attached to me through intense devotion,
felt excrusiating pangs of separation from me, as they had none
else (in view) who could give them spiritual bliss.12
11 . Those various nights which they passed like half a
second (lit. half the winking time of the eye-lids) while I was
available for company (in Rasa dance and various other sports)
at Vrndavana, were, after separation from me, felt by them as
long as a kalpa (432 million years of mortals).
12. Just as sages lost in meditation are not conscious of
( their bodies and the world consisting of) names and forms, or
even as rivers after entering into the sea (lose their identity of
name and from and become one with the sea), the Gopis
1. With VR. God should be the object of intense passionbe it love

or hatred and it leads to mokfa
(bhdvo'tra kama-bhayadve$&di-r'bhiprayu-vtfesa-parah. .tasya kaivalyam
n&maparatvam utkfffatuam itiy&vat).
But VJ refutes it. According to VJ.. Devotion is the highest form of love.
The word Kevalena excludes hate or other feelings and other courses for
attaining to God. Kevalena visefapdt na dvefa-yuktd bhaktir mukti-sadhanam
V J.. Even before realisation by Gastric knowledge the dullwitted were
devotees.
2. EK. in commenting on verses 10-13 loses himself in poetic ecstasy
in describing the spiritual love of Gopis and Lord Krsnas response to them.
In the beautiful description of R&salUA and other sports, there is nothing
earthyon a lower sexual plane. Though, the Gopis were ignorant they
felt the force of Lord Krona's supreme nature and the Love divine. Their
intense devotion and pure love were beyond the capacity of a man to requite
and elevate them to their blessed state. There was nothing sexy about the
Gopis. As EK. puts it, their desire for Krsna wiped out all sexual desire
from them (12.153-157). The whole passage ( EB. 12.124-214) deserves to-
be read from the original.
X I . 12.16. 1977
whose hearts fastened with exclusive love and devotion to me,

became totally unconscious of this (i. e. their own person,
their close relatives like husbands and sons and this world
as well as that (which was at a distance i.e. even the next
world).
13. Ignorant of my essential supreme nature, the Gopa
women were enamoured of me whom they regarded not only
their lover but a paramour.1 Hundreds and thousands of such
women in this way attained to the Supreme Brahman by con
tact with me. (It is through contact with the good that
Gopis came to know me to be the Supreme Person and attain
ed Moksa).
14-15. Hence, Uddhava, (transcending everything)
ignore Vedic injunctions and prohibitions, renounce both
Pravrtti and Nivrtti types of karmas, and give up what is learnt
and what is to be learnt. With exclusive devotion to me seek
shelter in me only who am the Soul of all embodied beings.
Protected by me, you will have no fear from any quarter i.e.
you will attain Mokfa)
Uddhava submitted12:
16. Even though I have been attentively listening to
your speech, Lord of experts in yoga, the doubt in my mind
is not resolved and my mind is puzzled.
1. V J. explains jara* as one who wears out (erases) samsdra.

EK . explains that Kr$na did not go to any Gopis house but as soon
as a Gopi felt passion for Krsna, he immediately satisfied it (m entally?).
Just as when a piece of stone touches the Vairdgara, the stone is instantly
transformed into a diamond, the (m ental) contact w tth K rsna transformed
Gopis into Bhaktas and all were absorbed in Brahman. Association with the
good is so efficacious.
EB. 12. 191-214.
2. U ddhavas doubt is natural. K rsna started with the advice of
doing the Karmas prescribed by him in the Vedas and Paflcardtra Agama,
Now he asks to renounce all Karmas, Vedic injunctions and interdictions.
T he Hist doubt is whether the soul is the agent of an act; and secondly
whether prescribed karmas should be performed or renounced&R.
1978 Bh&gavata Purana
*17. This is that perceptible Supreme Lord who infuses

life in all and who manifests himself wthin the nerve-centres
or plexuses (as) known as MUladhara and others (existing
in the internal parts of the human body). With the prana im
pregnated with ndda (called para, speech), he enters the cave
( known as ddh&ra cakra, located near the anus). He proceeds
(ahead) assuming the subtle mental form (known as paiyanti,
and Madhyamd forms of speech in the spiritul plexuses called
ManipUra and Viiuddhi located at the navel1 and at the throat2
respectively. He reveals Himself in the mouth in the from of
short and long notes, accents (such as udatta, anudatta and
svarita) and articulate sounds (like the velars, palatals, dentals,
etc.). This is the grossest speech-form (called Vaikhari) of the
Vedas and its branches.3
**18. Just as fire which exists in the subtle unmanifest
foim as heat in the atmosphere (the sky), when churned with
force and helped by the wind manifests itself as a spark (which
*. EK. was an expert y o g i. He took this opportunity to explain

the five main and five subsidiary varieties of p r a ia (the vital a ir ) , their
places and functions. He further explains the details of the six cakrasy the
Unbeaten*everexisting sound, the development of speech from the subtle
(p a rd ) stage to its gross (V a ik h a r i) stage. He goes out of way and explains
the progress of the Yogi from the A jfid cakra to the sahasrara the final stage
in Yoga. ( E B . 12.311-352). He adopts reflection theory (b im b a -p ra ltb ith -
b a vd d a ) and assumption of the body by the Soul is called entry into the
cave* (293)
1. ta d Urdhvt ndbhi-deie tu M a p ip iira m m ahdprabham /
m a p iva d bhinnam tat p a d m a m M a n ip u r am tathocyatejj
A Tantra-w ork quoted in $ K D (S a b d a -K a lp a -d ru m a v o l.lll P.57G)
2. S K D V ol.IV p.436. It is the source of ail the 16 vowels. Both the
T a n tra work and T a n tr a -id r a are quoted h e re .
3. SR. quotes catvdri vdk p a rim ita p a d d n i etc. from RV. 1. 164.45
(also AV. 9.10.27) which states that the first three forms of speech being
hidden in the cave are not known to men. It is the 4th form V a ikh a ri
whereby they communicate. In explanation of the above .SVn/i, &R. quotes
a verse from a hymn to the Sun (S u ry a -S tu ti) from S a m b a p a ftc d iik a . Both of
them are quoted by GS. VD and others.
* . V R .: The function of the organ of speech is under my control
(vdgindriya-vydpdrasya. .dtmdyettatdrii cdha) V J. Vedic speech is the medium
f my manifestation ( vifejeiia Vedddikam mama iyakti-sthdnamf)
XI. 12.20. 1979
is the middle form). When it is oblated by offerings of ghee

(and other sacrificial objects) it flares up ablaze (in gross
form), similarly, I (who am unmanifest) manifest myself in
the form of (Vedic) speech.
19. (Just as the articulate speech is my manifestation)
manual activity, locomotion, evacuation of the bowels, urina
tion, functions of the cognitive and conative organs (such as
perception of smell, taste, sight, touch and audition), the de
termination in mind, cognition or discriminative knowledge
identification of body and the Soul (the ego), Sutra (or
Pradhana), the modifications of Sattva, Rajas and Tamas1 (the
whole of the universe)all are my manifestation.
*20. This life-giving PrincipleUvara designated as jiva-
was certainly manifest, eternal and one without a second (in
the beginning). He is the shelter of the three gunassattva, raâs
and tamas (or he assumed three gunas). He is the source
(creator) of the lotus in the form of the universe. In course of
time, due to the development of the powers of speech and
other organs (by embracing Maya) he appears as many just as
a seed sown in fertile soil sprouts forth in different shapes
(like the different-shaped parts of the tree grown out of that
seed).1
1. VJ. interprets some terms differently. Thus Sankalpa the mind,

Vijildna Intellect (buddhi), Abhiindna = a. particular working of the mind,
Sutra Vdyu9 modifications like Sattva-tamas the egg of the universe and
other things.
*. V R .: This (jiva) is certainly atomic, essentially unchangeable,
eternal and one by nature. He is dependent on three gupas (gwya-traya
vaSyah) and is subjected to birth in the universe which is the product of
water. In the course of time, his power is depleted due to the notion of
ego, identification of the body with the soul etc. and appears many in the
form of a god or a human being, etc., just as seeds sown in soils (of different
constituents) appear different according to the components of the soil.
V J .: Next to me and Laksmi, Brahma who was bom out of lotus,
was the first J i v a or the possessor of three attributesknowledge, bliss and
power. He is subtle, the first-born. H e created the principles from Ego
( a h a m k d ra ) to P fth v i (the earth) and entered into them without diminishing
his powqrcf. To the knowers of the T ruth, he appears in many forms to
control his creation just as rice and other needs grow forth in many
sprouts.
1980 Bhagavata Purina
21. Just as a piece of cloth exists in the expanse of the

threads (of which it is woven), it is in this (Atman or God) in
whom the entire universe is woven warp and woof (i. e. God
pervades the universe internally and externally. But just as
Threads can exist in the absence of clothfor example before
weaving,God can pre-exist and posl-exist the universe, but the
universe cannot exist independent of God). This tree of sarfis&ra
is so old that it has no beginning. It has an inherent tendency
to karmas (actions). It puts forth flowers and fruits in the form
of enjoyment and liberation from sarjtsara. (Understanding
this nature of sarfisara, one should give up karmas or activities
with attachment).
*22. This tree (of sarhsdra) has two seedsmerit (punya)
and sin (pipa), hundred (s) of roots (viz. innumerable cravings).
The three gunas (sattva9rajas and tamos) are its three stalks. The
five elemens (mahabhUtas) are its main branches, which exude
five kinds of juice (sap, viz. sound, taste, touch and such other
five objects of enjoyment of the five cognitive senses). It has
eleven subsidiary branches in the form of five cognitive and five
conative sense-organs and the internal organ (viz., the mind).
Two fine-winged birds (viz. the tri-dofas or humours of the body
such as wind, bile and phlegm). It bears two fruits, viz. pleas
ure and pain. It extends right upto the solar region (The Yogis
who make their way through the sphere of the Sun transcend
sarhsdra.
23. (Persons attached to sarhsdra are the avaracious)
vultures which frequent the villages and being greedy eat but
one fruit ( viz. miseryEven the merit leading to the heaven
results in misery and hence is of the nature of misery. The other
birds ( recluses who have renounced sarhsdra are full of discrimi
nation and stay away in forests. They are the swans(Harhsas-
a higher order among recluses) who eat of the other fruit (of
eternal bliss. He who realizes through the service and grace of
*. VJ. attributes different significance to different numbers in this
verse: Thus the two seeds of the universe are Brahm i and Sarasvati. Rudra
Indra and Candra, the presiding deities over the Ego, Intellect and the
M ind are the three stalks. The birds are two classes of peoplethe followers
o f Praoftti and JVirffti, the three b a rb are the three gwnas. The two fruits
are the karmas leading to saths&ra and those leading to Mok$a (Liberation).
X I .13.3. 1981
spiritual preceptors that it is the One Supreme Soul who app

ears in multifarious forms through his Maya power (out of his
desire to be many), has really understood the (essence of the)
Vedas.
24. In this way by propitiating and serving the spiritua
preceptor and through exclusive devotion unto me, and with the
keen-edged axe of spiritual knowledge, cut asunder the subtle
body environing the jlva (which causes rebirth). Remaining
perfectly vigilant, a (spiritually) wise person should attain to
Atman. It is after this (attainment to Atman) that you should
abandon even the weapon called Vidya (with which you cut
off the subtle body of the jlva.
CHAPTER THIRTEEN
The Spiritual Knowledge Imparted by the

Divine Swan
T'he Lord said :
1. Sattva, Rajas and Tomas are the attributes of the Intel
lect (Buddhi called here as Prakrit) and not of the Self. There
fore by ( re-inforcing the attribute) Sattva, one should overcome
(the tendencies of) the other two (viz. Rajas and Tamas) and
then by developing Sattva (in the form of perfect tranquility)
one should subdue Sattva (characterised by virtues like truth
fulness, etc.)
2. When Sattva becomes dominant, it develops in Man
dharma which is characterised by devotion to me. Sattva develops
by use of Sdttvika things and then leads to dharma which is of
the nature of Devotion to God.
3. Righteousness characterised by devotion to me is the
best form of virtue. It enhances the potency of Sattva which eli
minates Rajas and Tamas. When these two are weeded out,
unrighteousness which has its roots in these two is automatically
exterminated.
4*. Scriptures, water, progeny, sacred places, time, acts,
birth, meditation, mantras and purificatory ritesthese ten
factors are the determinants in promoting a guna.
5. (Out of these) whatever is approved of as S&ltvika by
persons expert in Sdstras and of mature judgement is (reliably)
Sdttvika; (the acts, etc.) that they censure is Tdmasa and that
about which they are indifferent is Rdjasa.
6. For the purpose of development of Sattva guna, one
should use Sdttvika things.1 Sattva guna leads to righteousness from
which spiritual wisdom arises and it (goes on developing till it)
results in the attainment of Self realization which eliminates
ignorance and gunas whereby the gross and subtle bodies come
into being.8
7. Just as forest-conflagration caused by the friction of
bamboos gets extinguished after completely burning down the
bamboo forest, in the same manner this body which is the pro-
* BP. enumerates these on the basis of R s explanation of the 6th

verse but has given it a sectarian Vaisnavite turn to the list as follows:
(1) Scriptures e.g. Vedas and Agamas like Pancaratra, (2) Sacred waters
like those of holy rivers like the Gahga, (3) Prajasaintly people (4) Lonely
place (proper for meditation), (5) Tim elik e Brdhma MuhUrta (roughly
4 a.m . to 6 a .m .); (6) acts done without any attachm ent or expectation
in return; (7) birth-life after the thread ceremony or the initiation fo ra
sacrifice (8 ) M editation on Visriu; (9) M antra (sacred formula about Visnu
such as namo bhagavate Vdsudeuava); (10) rites Vaifflavitt ones such as
branding god's names on ones person, wearing Vaisnavite mark of sandal,
etc. on the forehead.
1. $R . enumerates them as follows: (1) Scriptures leading to renun
ciation o f .Samara, and not heretic texts or those of the path of Pravrtti
( Karma-mdrgn)', (2) Sacred waters and not scented water or wine;
(3) Recluses or saints who have renounced their household and sarhs&ra;
(4) Br&hma-muAurta for meditation ; (5) Daily religious duties not acts
with a desire (for heaven) or black magic; (6 ) Birth i.e. initiation into
the Vaisnava or Saiva path but not those of &aktas, (7 ) meditation o f
god Vifiiu; (8 ) Mantra like O M (9) Purificatory rites pertaining to one's
mind.
2. T o the argument that knowledge arises by listening to the great
sentence* ( that art thou) and hence the development of Sattva or Dharma
are fUspierfluous; &R. explains that spiritual Knowledge increases to that
. 1983
duct of the unequal forces of gnnas ceases to be by the mutual

friction and destruction of the gunas.
Uddhava said :
8. How is it that people indulge into enjoyment of sense-
objects like a dog or a mule or a goat, even though most of
the mortals generally know that enjoyment of such objects is
the source of calamities.
The Lord replied :
9. The perverted notion1 of I-ness (identifying the body
with the soul) springs up in the heart of a deluded person with
such a force that the terrible rajas takes (complete) possession
of the mind though ( originally ) it ( the mind ) is born of
Sattva.
10. In the mind of a person bedevilled by the Rajas,
arises first the notion of enjoyability of an object and then the
special enjoyable features (and thoughts about the ways and
means of attaining them) are thoroughly rooted in it. Ultima
tely owing to constant thinking on the excellent aspects of the
objects, an irresistible passion for them is engendered in the
mind of men of such perverted notion.
11. Being completely diluted (and swept off) by the
vehemence of the Rajas, he loses his control over his senses and
organs and being at the mercy of his carnal desires, rushes into
acts even though he clearly foresees their painful consequences.
12. Although a man of knowledge and wisdom may get
his intellect distracted and overpowered by Rajas and Tomas^ he
should assiduously and with alertness control his mind and realiz
ing the evil consequences (of the enjoyment of such objects)
should not be attached to them.
13. Having achieved steadiness or bodily posture and
control over the breath, one should, at the proper fixed time,
gradually concentrate his mind on Me with vigilance and with
out feeling despondent (in case of distractions).
much extent to which one realises the one-ness of Jfva and God and
ignorance causing the bondage of the subtle and gross body recedes.
lr~ That one is an independent agent of an actionVJ.
14. The means whereby the mind can be withdrawn

from all other objects and can be easily and properly concen
trated in me has been proclaimed by me through my disciples
like Sanaka and others.
Uddhava submitted :
15. I wish to know the form you assumed when you im
parted the knowledge of this Toga to Sanaka and others (as
they were earliest in creation and as such much anterior to you
who are born at the fag end of Dvapara.
The Lord replied :
16. Sanaka and others, the mind-born sons of god Bra
hma asked their father about the subtle and the ultimate stage
of yoga1 (or the knowledge or realization of the Lord).
Sanaka and others submitted

17. Lord ! The mind naturally gets attached ( and
enters) the objects of enjoyment, while the objects (so enjoyed)
enter into the mind ( by implanting themselves as latencies).
How can a person wishing to transcend them both in order to
get himself liberated from Sarhsara divorce them mutually ?
The Lord said :

18. At this submission of the problem, the great self-
created god Brahma, the Creator of all beings, contemplated
deeply over it, but as his mind was engrossed in the activity of
creation, he could not pin-point the root of the question.
19. With the desire of knowing the solution of the pro
blem (lit. going to the other end of the question) god Brahma-
deva concentrated his mind on me Assuming the form of a swan*
I presented myself near him.12
1. About the subtle process of Yoga and the nature of the Soul (or
the Lord)4SK.
2. Just as a swan has the capability to separate milk from water (if a
mixture of the two is presented to it), the Lord went there to show them the
process of separating the object of senses from the mind&R.
13.25. 1985
20. Seeing me, they approached me and bowed my feet,

with god Brahma as their leader, they enquired of me ( through
Brahma) Who are You ?
21. When I was thus accosted by the sages who were
eager to know the truth, please listen attentively from me,
Uddhava, what I explained to them.
22*. If there be non-difference or non-multiplicity in the
reality (i. e. the real entity) of the Soul (and if you are putting
the question with reference to the Soul), how can such a ques
tion arise, Brahman as, and on what basis can 1 reply (as due
to one-ness of Soul, I cease to be a distinct entity).
23 * * (If your question is relating to this physical body
of mine it is equally meaningless). When, in reality (from the
point of the constituents of the physical bodies of all beings) all
beings are the same substance inasmuch as they are constitut
ed of the same five gross elements. Hence the question Who
are you is merely a verbal expression signifying nothing.1
24. Please grasp this firmly that whatever is perceived
by mind, expressed by speech or apprehended by sight or by
any other sense is Me and nothing else but Myself
25. * * * The mind enters ( gets enmeshed) in the objects of
senses and the objects (permanently) imprint (their latencies)
*(i) The question Who are you*' is untenable as both sentient

and non-seritient entities and the Paramatman are one. For I am the Inner-
Controller of you allThe questioners.
evam pra^fr-ndmyu$m&kam apyaham antar&mte'tyuktam bhavali)
VR.
(ii) If in your view, the reality about Param atm an be one ( not-
m any) how can the question Who are you" be tenable ? If you presume
manyness of the reality, the use of the singular number to many is untenable.
(antkasmin bahutva-samkhyd-viii f fe tmsiuni ekatuasankfyyd-vtfiffatvena vaktum
anupapannatv&t)
VJ.
** All the five categories of beings viz., gods, human beings, manes
{pitfs), Gandharvas and Asuras are inferior to Hirarjyagarbha and are not
fit to be worshipped and as such are equals. Owing to this uniqueness of
m ine whom god Brahmfi and others worship, this question is superfluous
VJ.
1. v&cdrambhaQarh trikdro ndmadheyamChdndogya Up. 6. 1-4
** Both gupas (objects of senses) and the mind get burnt by the
fire of knowledgeVJ.
on the mind and both the objects and the mind constitute the
body of the jiva whose soul is I myself, my (grand) sons.1
26. * Realizing my one-ness with him, the jiva should
renounce (and free himself from the bonds of) both the mind
which gets involved into sense-objects by constantly indulging
into them and the sense-objects bom of the mind which leave
their imprints on it. ( in the form of reminiscences).
27. Wakefulness, the dream-state and deep sleep are the
three states of the mind caused by the (dominance of) three
gufpasi* thejlva, being the witness of these states, is conclusively
determined to be distinct from them.
28. ** As this bondage is superimposed on the Atman by
Buddhi (mind or intellect) and is thus the cause of sarhs&ra (in
volvement in the cycle of births and deaths) and as this (wrong
ly ) attributes the functions of gunas to Atman, one should firm
ly establish oneself in me who, as the fourth state, transcend
those three states (and thus give up this bondage). And hereby
the mind and the sense objects get (automatically) divorced.
29. Comprehending thoroughly that bondage is caused
to the Soul due to Ahamkara ( false identification of the body
with the Soul) and that it compromises the original blissful
nature of the Soul, and is thus the cause of misery, he should
abhor it. He should (then) establish himself (through medita
tion) in the fourth state, viz. Lord Vasudeva and give up all
thoughts about sense objects (and be free from the fear of
satftsdra.
30. So long as the notion regarding the reality of diver-12
1. The combination of the objects of senses and the mind which cons
titutes the body is an adjunct or the limiting condition superimposed on jiva
which is essentially BrahmanSR.
*. It is by contemplation of my essential nature that both are
divorced from each other. madrUpe cintyam&ne sati. . cittnm gun&mstyajati gufuii
cittam tyqjantiVR.
2. VR quotes an authority which attributes wakefulness to sattoa, the
dream-state to rajas and deep sleep to tamos.
* * (The gist only) Param&tman is not affected by the three states
(viz. wakefulness, dream and deep sleep). When the jiva who is a part of
Param&tman*s body becomes firmly established in him, he transcends these
three states and works out the divorce between the objects ( sunas) and the
mindV R.
XI.13.33. 1987
sity1 (in the world) is not completely removed by means of vari-

ous reasonings, the man is (as good as) asleep (i. e. ignorant)1
though he be awake i. e. deligent in performing karmas%like
unto a dreamer thinking himself awake while he is actually in
a dream.
31. All objects other than the self ( e. g. the physical
body) being unreal, the differences created by them ( for exam*
pie difference in var$as, castes and Aframasstages in human
life), the goals promised (e. g. godhood in the heaven) and
their causes (viz. acts prescribed in the Vedas for attaining these
goals) are all unreal and non-existent like scenes in a dream.
32. He who, while in the waking state, experiences thr
ough all his cognitive and conative sense-organs the external
objects which are transient and changing every moment, who,
while in the dream state, enjoys mentally objects similar ( to
those perceived in wakeful condition) and who, in deep sleep,
withdraws them all, is one and the same, the controller of all
sense-organs and the witness of the three states (of wakeful
ness, dream and deep slumber), as he (being the common fac
tor in these states), remembers them all.
33. Having reasoned thus logically and arrived at the
definite conclusion that these three stages of the mind (describ-12
1. n&ntirthadhlh (i) VR: Failure to understand the difference between
the body and the soul or intelligent being leading to the misconception of
difference as god, man, etc.
(ii) V J.: The mistaken notion that thejfoe is not different from Hari
and Hari has become many and the jiva is an independent agent. He quotes
as his authority (without nam ing).
bhinnasya tveka-bhdvena tathaikasya ca bhtdatah /
Jfltinam ndndrtha-dhlh / /
2. ajflaOne who cannot see the reality correctly as it is (asamyag-
darii)
VJ : Lord H ari, present in the right eye, and known as Viha,
shows iojfoa (who is ever dependent on him) various momentary things in
the wakeful state. Vi$pu is present in the throat and is the controller of
senses and is called Taijasa, He shows in the dream state all objects
similar to those in wakeful condition and their imprints are in the heart. In
the state of deep sleep, he is present in the heart and is called Pr&jfla. He
withdraws all senses, gives the bliss of sleep to thejftw. As noted by
Smftis as well as Srutis, Hari, the Supreme Lord, is the Ruler of senses and
the witness of the three stages of wakefulness, dream and deep slumber.
Hence to regard Paramdtman and jiva as identical is a mistake.
1988 Bhdgavata
cd above) are caused by the (three) gunas (of Maya) and are
superimposed on me ( &sjiva ) by my own deluding potency,
and having cut asunder the Ego (Aharfikdra), the root and rece
ptacle of all doubts (about the identity of Paromatman and the
jiva) the plurality of jlvas, etc.) with the sharp sword of know
ledge whetted by inference (arrived at by logical concomitance
and discontinuation)# by precepts of the saints (as well by Sruti
texts {Brahma Sutras and Upaniâds), a person should contem
plate me as abiding in his heart.
34. * One should realize that this (phenomenal world)
is simply an illusion, only a play or work of the mind, which is
just apparent and evanescent, extremely unsteady like the illu
sion of a circle described by a revolving fire-brand. He should
see through it that consciousness, though one, appears as many
and that threefold difference in states brought about by the
projection of the three gunas is nothing but Maya (illusion).
35. Having withdrawn his eye (thoughts) from that
(visible world, his body, etc.), he should rid himself of all thirsts
( the e$a$&sdesire for money, reputations, etc.) and remain
inactive and silent. Thus becoming desireless, he should remain
absorbed in the bliss of self-realisation, If, in spite of this, the
body, etc. is perceived (when not in meditation) for sheer phy
sical needs such as due to hunger, thirst, calls of nature), it,
having been once discarded as unreal (and something other
than the Atman), will not (be powerful enough to) create any
misapprehension or illusion (and disturb ones meditation),
although the memory or the impressions of the body or of the
phenomenal world may remain till the death of ones body.
36. A person who has attained perfection in spiritual
wisdom (and is absorbed in the bliss of the Soul) is not cons
cious whether his transient body is in the sitting posture or
standing, even though by means of that very body he has realiz-*
* VJ. (Only the difference in interpretation noted) One should

realize that Paramdtman becomes many under different conditions is a wrong
notion. To regard Fj/ftbu or blissful Brahman as different in different forms
is a mis-appre he nsion. I t is the wrong notion projected by the three ,
sins and other conditions.
( Sattvidibhis tribhirgttfuris -sergais tat-k&ryaih && kftab parp&pto*
vikalpo mWpQjgdnam 4$)
X I .13.42. 1989
ed the essential nature of his Atman. He is unaware if his body

comes or goes to any place according to his Karma or the will
of the Lord, just as a man dead drunk with wine is not cons
cious whether his garment is on his person or has fallen oflf.
37. So long as the fund of merits and demerits (Karmas)
which has brought the body into being, is not exhausted, this
body (along with its vital principle and sense-organs) definitely
continues to survive, as it is under the control of the Providence.
But a person who has mastered all the stages of Yoga till the
final stage called Sam&dhi (Perfect concentration and absorption
in the Atman ) and has realized Reality, does not resort to the
dreamlike unreal world (his body, relation, property, etc ) any
more than an awakened person to the objects in the dream.
38. What has been expounded by me now to you, O,
Brahmanas, is the secret essence of the paths of Sirkkhya and
Yoga. Please know me to be Yajfta, Lord Vijflu himself who
has come here with the object of teaching (and explaining) to
you (the secret of) the righteous path.
39. I am the ultimate goal of the paths of Safikhya and
Yoga, of virtue (both in its theoretical and practical aspects),
of prowess, of prosperity, of glory and of selfcontrol, the
best of Brahmanas.

40. All excellent attributes like impartiality, non-attach-

mcnt which are not caused by the qualities like sattva> rajas
and tamas, find an asylum in me who am devoid of ordinary
qualities and above wants, the friend (of all beings), nay the
very Soul of them all.
41. In this way, sages like Sanaka and others got their
doubts explained by me. Having worshipped me with intense
devotion, they extolled me in hymns and praise.
42. Duly worshipped by them and celebrated in hymns
by the great sages, I returned to my own region while Brahma
and other sages were just witnessing.
1990 Bhagavata
CHAPTER FOURTEEN
The Path of Devotion and the Method of Meditation
Uddhava said :
1. Expert expositors of Vedas state that there are many
courses leading to the final emancipation of the Soul. Are they
important in their own way depending on the adopter or is one
of them prominent (in preference to the rest), Krsna ?
2. The path of Devotion which is self-dependent (or
disinterested) has been taught by you, Lord. By following
it, all attachment is warded off and the mind establishes itself
in you.
The Lord replied :
3. In due course of time, this word of Mine which came
to be designated as the Veda became extinct at the time of
Deluge. At the beginning of Creation (of the universe), I com
municated it to god Brahm&. I t consisted of the dharma (the
righteous duty) of devoting ones mind to me exclusively.
4. The Lore was taught by Brahma to his eldest son
(Sviyambhuva) Manu. From him (Manu) the seven Brahmana
sages, Bhfgu and others, learnt it.
5-6. From those fathers (of creation) their progeny, gods,
Danavas (demons), Guhyakas (Yak$as) human beings, Siddhas
Gandharvas, Caranas, Kindevas (secondary deities), Kinnaras
N&gas (serpents), R&ksasas (Ogres), Kimpuru$as (sub-human
species with man-like appearance) and others learnt it. But
being born with the dominance of different proportion of) att
ributes like Sattva, Rojas and Tomas they were of varied natural
proclivities.
7. '"The natural tendencies which distinguish the different
species from one another, differentiate their understanding as
well. It is according to the nature of these that different and
varied verbal expression (and interpretation of the Vedas)
severally flow out.
8. It is in this manner that due to a variety in their
natures, there is a diversity of understanding owing to heredit
ary and traditional interpretations (even though they them
14.15. 1991
selves have not studied the Vedas) while others accept anti-Vedic
heretic views.
9. Men whose minds are deluded by my enunciate
various means of achieving the highest good according to their
past acts (Karmas) and tastes.
10. Some (i. e. Mimdrjisakas) hold that performance of
(sacrifices and other) acts prescribed in the Vedas leads to the
summum bonum; others (viz. poets and writers on rhetorics)
regard (good) renown as the highest blessing. Sages like V&t-
'syayana regard sexual enjoyment as the highest blessing; Yogis
advocate truthfulness, self-control and quiescence (as leading to
the highest goal). Realists (like politicians) say that affluence,
executive power as the highest purpose in life; some regard per
formance of sacrifices worship of deities, austerities, gifts, self-
denial (like the vowsyama and niyama) as the highest goal in
life while materialists advocate liberality and enjoyment as the
highest goal.
11. All these (above-mentioned) regions are the culmi
nations of their acts and as such they have a beginning and an
end (i. e. are temporary). They give rise to grief, end up in
ignorance, afford trivial pleasures and are full of grief and
anxiety (even while they are being enjoyed).
12. gentle Uddhava ! How can the (incomparable)
happiness be enjoyed by people who have given themselves to
sensual pleasurethe happiness which is shared with me by per
sons who have given up attachment to all things without expect
ing anything in return, and have dedicated their mind to me.
13. All quarters are blissful unto him who owns nothing
in this world, is self-controlled, serene in mind, regards all as
-equals and finds perfect delight in me.
14. He who has dedicated his heart to me does not han
ker after the highest poet (of god Brahma) or the position of
the rulership over gods or sovereignty over men or lordship
over the subterranean regions or the mystic pbwer of yoga or
the Final Emancipation ( Mokja) from which there is no return
to Saqis&ra. He wishes to have nothing else but me.
15. -Neither god Brahmi (who is born from me) nor
Sankara nor (my brother Balar&ma) nor my
1992 Bh&gauata
Consort, goddess Sri, nay not even my Soul is so dear to me as

(a devotee like) you.
16. I always follow the foot-steps of a sage who expects
nothing (in return for his penance or service), is tranquil,
free from the feeling of enmity, looking all with an equal
eye (regarding all impartially as equals), so that I can get
myself1 purified
17. Others cannot comprehend (much less realize), the
immeasurable extent of the pure blissful state of mine which
is unsullied by desires but which is enjoyed by the ego-less
exalted souls who are perfect 'have-nots (possessing nothing),
and whose hearts are not attached to anything but are exclu
sively devoted to me; whose minds are tranquil, full of kind
ness to all beings, and whose hearts are untouched by desires.
18. My devotee, who (in the primary stage), may not
have control over his senses, will be disturbed by ( the attrac
tion of) the objects of senses, but is not generally overpowered
by them due to his intense growing devotion.
19. Just as fire which is ablaze with flames reduces fuel
to ashes, similarly devotion concentrated on me, burns down
all the sins, Uddhava.
20. Neither the path of Yoga nor that of Sankhya or
Dharma (righteous duties prescribed by Veda) or the study of
the Vedas or performance of austerities or renunciation lead a
person attain to me as does the intensive and well-advanced
devotion.
21. I, the very beloved soul of saints, am realized thr
ough unswerving devotion and faith. Exclusive devotion esta
blished in me purifies even outcastes like the cdntf&las from their
lowly birth.
22. Neither Dharma (righteousness even though) coupl
ed with truthfulness and mercy nor knowledge reinforced by
austerities can thoroughly purify of sins a person who is
devoid of devotion.
23. How can the heart be cleansed of impurities without
the development of Devotion ? And can intense devotion be
1. $R ,: So that I can purify mil the worlds which abide in me.

XL 14.30. 1993
indicated if the hairs do not stand (out of devotional love), and

the heart melted with intense emotion ( for god) and the tears
of joy trickled down (the cheeks).
*
24. He is really overwhelmed with intense devotion

whose voice is choked with emotion and oral expression is fal
tering, whose heart melts (through his love for the Lord), who
laments frequently (at his separation from the Lord) and
laughs at time (with the sweet memory of the Lord's mercy).
Throwing away all bashfulness (or unmindful of social etiquet
tes), he sings loudly and dancessuch a person endowed with
my devotion purifies the world.
25. Just as gold, when heated in fire, sheds off its dross
and attains its pure state, so also the Soul rids himself of his
impurities (and imprints of previous karmas) in heart through
(intense) devotion to me and immediately gets absorbed in me.
(lit. resorts to me).
26. The more the heart (of a person) gets purified by
constantly) listening to and glorifying my sanctifying storties
(and repeating my name), the more it is able to visualize the
subtle thing (viz. Paramatman)> just as the eye can perceive
minute objects (or underground treasures) when medicinal (or
mystically charged) collyrium is applied to it
27. (Just as) the mind of a person constantly brooding
over objects of senses gets attached to them, the mind of a
person who is constantly meditating on me becomes absorbed
in me.
28. Therefore giving up all thoughts of unreal worthless
worldly objects as imaginary things or cravings in a dream you
should purify your mind with exclusive devotion unto me and
firmly concentrate it on me.
29. Avoiding from a distance association with women and
those associated with women1 (and those who cherish the
misleading notion of ones identity with the Lord), a person
should subdue his mind and sit in a comfortable secure solitary
place and contemplate on me shedding off all sluggishness.
30. No such trouble or bondage would take place in as
sociation with others as a person would suffer in the company of
women or those who are addicted to women.
1. and works like V&tsyyana*s K&ma-siUra ( R )
1994 Bh&gavata
Uddhava submitted:
31. May you be pleased, Lord of Lotus-eyes to enli
ghten me on the methodology of meditationin what manner,
in what form and as what, a persCn desirous of Liberation
should contemplate you.
The Lord explained:
32-33. Seated on a level seat ( which is neither too high
nor too low and is covered with a soft blanket (keeping) ones
body erect, in a comfortable bodily posture (not necessarily a
particular yogic posture like Padmasana), placing the palms
(open) on the laps and fixing ones gaze on the tip of the nose
(for mental concentration), one should cleanse the path of
vital breath ( the respiratory system) by the process of Pr&nd-
slow inhalation (with the left nostril) called P Uraka, re
tention of breath known as Kumbhaka and slow exhalation of
Recaka (with the right nostril) and in the reverse order, one
should slowly practice it (prdrtfydma) retaining all the while
control over the senses (technically known aspraty&h&ra).
34. One should propel with ones breath the sacred sound
Om which, like a fine thread of lotus, is uninterruptedly jingl
ing like a bell in the heart and then invest it with a nasal
sound.1
35. In this way, he should invest his breath with Pra-
jiava (Om ) and practise the breath-control ten times, at three
times (morning, noon and the evening) Thus, he will attain
control over his breath within a month.
XL 14.44. 1995
36. He should contemplate that the heart that lies in the

interior of his body like a lotus-bud drooping down with its
stalk upwards (like the flower of a plantain tree) has blossomed
with its eight petals and pericarp turned upwards and opened.
37. He should conceive that the son, the moon and the
fire are placed one over the other in the pericarp (of that
lotus) He should contemplate in that fire, my form so auspi
cious to meditate upon.
38. He should visualize my form as symmetrical, graci
ously gentle, with a charming countenance and four long beauti
ful arms, extremely graceful with a shapely neck, beautiful
cheeks and bright smiles.
39. (He should contemplate my form as having) dazzl
ing alligator-shaped ear-rings beautifying my symmetrical ears,
wearing garments of cloth of gold, in complexion dark-blue
like clouds, and bearing on ( the right and left side of my
bosom the Srf-vatsa mark and the abode of the goddess Sri.
40. (He should conceive my form as) embellished with
a conch ( Pdftcajanya), a discus (SudarSana) a mace (Kaumodaki)
a lotus and a garland of forest-flowers ( Vanamdld), with feet
embellished with shining anklets and surrounded with halo of
effulgent Kaustubha gem.
41. (He should meditate on my form as) adorned
with a resplendent crown, bracelets, a girdle and armlets, be
autiful in every part of the body, fascinating to the heart and
with beautiful countenance and eye shedding grace (on the
devotees) and very comely and delicate. One should concent
rate ones mind on all the parts of my form.
42. Having withdrawn ones senses from their objects, a
wise person should, with the help of his intellect, the controller
of the chariot in the form of ones body, direct it, conce
ntrating on me completely.
43. After withdrawing the mind so spread over the
whole of my personality, one should (try to) concentrate on
one limb only. He should now no more think of other
limbs but should contemplate on my countenance beaming with
smiles.
44. Withdrawing his mind which is thus fixed up there
1996 Bhdgavata
(on my face), he should (now) concentrate it on the sky (i.e.

my form which is the ultimate cause of all). (Lastly) divert
ing his mind from that, he should establish himself in me, the
Absolute Brahman, and should not think of anything else
(merging all the distinction between the subject, object and the
process of thinking).
45. When one has thus established his mind (and in
tellect in me, he visualises me in his own self and his self in me
the Universal Soul, just as (an individual) light is merged
with the elemental light.
46. The mind of a yogi who concentrates his mind in
this extremely intensive course of meditation, will, in no time,
attain to the state of nirvdqa (perfect serenity and bliss) and the
misapprehension regarding substance, knowledge and action (or
the triad of the Seer, Seeing and the Seen or the three types of
miseries resulting from Fate, beings or forces of nature) comp
letely disappears.
CHAPTER FIFTEEN
The Supernormal Powers Attained by Toga
The glorious Lord continued:
1. Super-normal powers ( Siddhis) attend upon a yogin
who has subdued his senses, is devoted to me, has attained
breath-control and has concentrated his mind on me.
Uddhava said:
JS. By what ( type of) concentration and by what metho
dology, what kind of super-normal power can be mastered ?
How many such mystic powers are there, Acyuta ? You are
the bestower of such powers to Togins (and You alone know
it).
The Lord explained:
3. Eighteen kinds of super-normal powers and (the
same number of corresponding modes of) concentrations (for
XI 5.6. 1997
attaining these Siddhis) have been proclaimed by those who

are thoroughly proficient in Yoga. Out of them, eight are
found in their perfection in me1 (and are found to a lesser ex
tent in those who have attained similarity of form to me)
while the remaining ten are acquired by the increasing domi
nance of sattva-guna.
4. Atomization, levitation and magnification are the
three super-normal powers pertaining to the physical body of
the Togin. The power called prApti means the ability to act
through the senses of others by establishing contacts with
deities presiding over those senses (and thus a Yogi can control
all beings); Pr&k&mya is the power to enjoy all things (in the
heaven) described in the i Astras and those hidden under the
earth as well as objects in the visible world. iHtA Ruling
capacity is the ability to use Maya (and other lower powers)
for attaining ones desire.
5. Vaiitd (self-control) is non-attachment to objects of
sensuous enjoyment** and the eighth super normal power is the
ability to enjoy fully whatever pleasure one wishes (and hence
it is called KAmavasAyitA). gentle Uddhava, these eight
powers are considered to be inherent in me123 ( to the highest
degree).
6. Immunity from changes of this body (such as hunger,
thirst, grief, delusion, old age and death), ability to see and
hear from any distance, power of reaching bodily to ones
desired destination with the speed of the mind, ability to
assume any form (at will), capacity to enter the body of any
other person (leaving ones own body in a secure place).
1. VR.: They are useful in attaining to me while the other ten are
conducive to the enjoyment of objects in this world and lead to samsdra
again.
E K .: They are attainable in their perfection only to those who have
established themselves in me but they, being absorbed in me and unaware
even of their body, are indifferent to them. The remaining ten manifest and
present themselves to a person full of pure sattoa. EB. 15. 38-41.
2. Whereby one attains my characteristicsEK.
3. It is only one of these super-normal powers, that the aspirant after
me can hope to get after utmost effortsEK.
7. (Ability) to cast off ones body at will, (capacity) to

see (and participate) in the sports of gods with celestial
nymphs, the accomplishment of one's desired objects and
ability to exercise authority without any obstruction or
insubordinate.
(These ten are the minor mystical powers).
8. Ability to know the past, present and the future,
mastery over and capacity to remain unaffected by the pairs of
opposites (like heat and cold, pleasure and pain, etc.), capacity
to read the minds of others, the power to neutralise the effects
of the fire, the water, the poison and such other things and to
suffer no defeat (in any undertaking).
9. These super-normal powers which are a'ccomplished
through specific Yogic concentrations have been specially men
tioned by me. Now learn from me what type of mystic power
is attained by which type of concentration and its procedure.
10. He who concentrates his mind (which also is subtle
like an atom ) on me as abiding in the subtle form of elements
( tanmdtrds) and adores me as a subtle element attains the power
of atomizing his body.
11. Focusing his mind on me and contemplating me,
the all-pervading Supreme Soul as ensouling the principle
called Mahat and extending the mind to that dimension,
attains the super-normal power of magnification and con
centrating the mind on me as abiding in any of the bhUtas
(gross elements) he possesses the all-pervasiveness of that
particular element.
12*. Having ( concentratedly) devoted his mind on me
as abiding in the atoms of the gross elements, (and meditating
upon me as the subtlest of subtle division of Time) the Togin
attains the power of subtleness.
13. Having thoroughly concentrated his mind on me
wholly as abiding in the Sattvika type of Ego ( Aharhkara) and
regarding me as the indwelling Soul of all the sense-organs,
theyogin attains the mystic power called Pr&pti (enabling him
to function through the senses of others).
* VJ. Attaching his heart on me as the pervader of the most
subtle division of time and the subtle-most atoms of the elements the Togin
attains the power of subtleness.
XI.15.17. 1999
14. He who establishes his mind on me as abiding in the

Sutra (in its all-contacting aspect)1 attains the mystic power of
the highest order called Prdkdija2 possessed by me as ensouling
me in the Mahat tattva which is born of the Avyakta.
15. He who concentrates his mind on me as Vi$riu (the
pervader of universe), the Controller of the Maya consisting of
three gvfias and the Indweller of Time attains the mystic power
of impelling all bodies and the individual souls.
16. The Yogin who focuses his mind on me as N&raya$a,
the Fourth Principle,3 one specifically designated by the term
Bhagavan4 attains the same characteristics as mine and be*
comes the master of power called VaSitd (absolute non-attach
ment to everything though he controls them all).
17. The Yogi who concentrates his pure mind on me
as the attributeless Brahman, attains Supreme Spiritual joy
1. VR. explains that although the Mahat is mentioned in the previous

verse ( No. 11) there the emphasis is on its physical aspects while here the
SHtra aspect of the Mahat connecting it with all things, is implied. VJ. inter
prets that the SiUra is the chief vital breath ( mukhya prdqta) which pervades
the Mahat.
2. According to VJ. PrAkAfya is the supreme capacity to know the
Vedas and everything else ( sarva-vedAdi-jMna-iraifthydpAdakam pr&k&fyam) and
it is obtained through the favour of PrSpa, Bh&rati and Mah&vifpu:
Sarue gwAs tu Prdaasya Paramdtma-prasAdatahl
pr&aa- Vifpoh prasAdena bhAralyAh samprakirtit&h / /
EK. states that with this Supernormal power (when gifted by the
Lord) the yogi is capable of creating crores of Brahm&od&s (EB. 15.85-86)
But SR specifically asserts that the yogi never gets the power of creating
the universe:
tut tu vUna-STftyddi-kartftva-Lakfatuim /
1. There have been different opinions about the previous three stages
transcended before attaining the fourth: The following are the 1st three
stages:
SR .: (1) Virdf (2) Hirayyagarbha and (3)
E K .: (1) Jiva (2) Siva and (3) Prakfti
(2) Wakefulness (jAgratt), dream state (svapna) and deep sleep
( Sufupti)
2. SR quotes the famous verse which enumerates the six excellences
o f the Lord, viz. absolute mastery over the universe, perfect righteousness,
highest glory, afluencc, perfect knowledge and complete dispassion.
aiivatyasya samagrasya, dharmasya, yaiasah triyah /
jflAna-vairdgyqyjicaiva $& bhaga / /
and bliss when all desires cease altogether (Hence it is called
Kamdvasdyitd) .
18. He who fixes his mind on me, the Lord of Sveta-
dvipa, who am absolutely pure (uninfluenced by Rajas, and
Tamas), and the very Dharma incarnate, attains whiteness (i.e.
absolute purity untainted by gunas), and becomes free from the
six waves or changes (viz. hunger and thirst, old age and
death, delusion and grief which affect all beings).
19. This swan (i.e. the individual soul) who mentally
meditates on the (ever-abiding unstruck spiritual) sound in
me who am the Soul of the sky ( and the cosmic vital breath
as well), attains the supernormal power of hearing (from any
distance), the sounds of all beings (as all words or utterances
repose in the sky.)
20. With his eve-sight united with the Sun and the Sun
with eye and meditating on me in the solar-ocular union be
comes endowed with a subtle vision and can view everything
in the universe (This is the dUra-dar$ana siddki) .
21*. When the mind and the body along with the vital
breath are properly established in me,1 ( one attains the mira
culous power called mano-java an d ) due to the efficacy of this
method of meditation. The body is transported (with the
speed of the m ind) wherever the mind goes (This is the ccdura-
gamana-siddhipotency to go anywhere at will).
22. When a Yog! utilises his mind as the material cause
and desires to assume whatever form he likes, he can transform
himself that way at his sweet will, as he depends on the power
of contemplating on me (who am of inconceivable potency and
of innumerable forms).
23. If a person accomplished in the power of entering
another persons body has perfectly controlled his vital airs
and senses desires to enter the body of another person, he
should contemplate that he has occupied that body. Leaving
his own ( previous) body ( along with the chief vital airprdna
and the astral body he should enter the external cosmic air
and thus enter in the form of air ( through the nostrils of that
*. When, in contemplation, die mind and vital breath along with

the body are correctly established in meVR.
X L 15.29. 2001
body) into the new body as a six-legged black-bee does (from
one flower to another). (This power is known as --
pravefa (entrance into another persons body).
24. (Controlling the downward movement of the vital
breath) by blocking the rectum with ones heels and pushing
UP (by slow degrees), the vital air (through su$umnd ndtfi)
through the heart, chest, throat and the crown of the head,
he should then propel it through the aperture in the crown of
the head (which is called Brahmarundhfa) directing it to its
destinationThe parabrahman (or any other state he wishes to
have)and cast off his physical body.
25. If a Yogi is desirous to enjoy sportive life in heaven,
he should contemplate on the pure Sattva in me. And celestial
damsels of sdttvika nature attend upon him with their celestial
cars.
26. A person who establishes his mind in me who am
reality and is absolutely devoted to me, attains and enjoys the
objects of his desires to have at a particular time and in the
specific manner, according, to his will.
27*. He who is established in my state who am the
ordainer of all and quite independent, shall never meet reverses
anywhere and his order will be like my commandment (which
can never be thwarted). (This is the potency of inviolable
commandmentapratihatdjM.
28. The yogin whose mind has become (absolutely)
pure by devotion to me and who is conversant with the way
of concentrating his mind on me (who am the creator,
protector and destroyer of the Universe), attains the knowledge
of the past, present and future along with that of the birth
and the death (of himself and the world as well as the mind
of others).
29. The sage whose mind reposes in contemplation on
me (who am above the pair of opposites like heat and cold),
gets his physical body seasoned with yoga and is not adversely
affected by fire and other ( troubles from water, wind, cold,
He who has devoutly and with firm faith meditated upon me

as th&Supreme Commander and Ruler of all, will never have his order
thw arted from any quarter.
arms, etc.) just as aquatic animab are not affected by water.

(This power is called aduandvatd or *transcendence over
opposites which leads to avaffambha siddhi or power of neutra
lisation of the harmful forces).
30. He who meditates (with a concentrated mind) on
the various forms and incarnations of mine (exhibiting various
powers and) adorned with the M-vatsa mark and my missiles
( like Sudariana, etc.) and accompanied with my banner (with
the emblem of Garuda), umbrella and chowries, would never
be vanquished.
31. All the supernormal powers detailed above attend
upon the sage who propitiates me according to the appropriate
methods of concentration (described in the above-mentioned
verses).
32. What super-normal power can be difficult to accom
plish in the case of a sage who having controlled his senses
subdued his mind and mastered breath-control firmly concen
trates his mind on me ?
33. But in the case of persons who practise the excellent
course of yoga in order to realize me through my grace the
wise call these siddhis as impediments as they involve waste of
time (in God-realization).
34. Whatever super-normal powers are accomplished
through birth (e.g. power of aviation to birds or gods), medi
cinal plants, penance, and utterance of mantras,x are all obtain
ed through yoga, but one cannot attain the highest fruit o f
yoga (viz. emancipation from sarhsdra) through these other
means.
35. Being the source and the Lord of all these super
normal powers, I am their controller. Equally I am the master
ofyoga (paths of union with God), of Sdnkhya (the path of
knowledge leading God-realization), of Dkarma (righteous
duties as ordained by the Vedas), and even of the exponents
of Brahma (or the Veda).1
1 janmaufadhmmtra'lapah-samidhyUi siddliayafr.
PVS.4.1.
X I 6.4. 2003
36. I am the Soul of all embodied beings, their Inner

Controller who pervades them (even externally), though I my
self am unenclosed. Just as the (five) elements permeate living
beings in the world from inside and outside, so I pervade them
all and still retain my independent existence.
CHAPTER SIXTEEN
Description of Vi$nu's Glorious Manifestations*
Uddhava said:
1. You are the veritable Supreme Brahman having
neither the beginning nor end. You are unobscured (by
May its products). You are the Maker of creation, pro
tection and destruction of all beings.
2. Although you are very difficult to be cognised by
persons who have not controlled their minds, Lord, persons
who have understood the real import of the Vedas propitiate
you (by contemplating on you in the proper manner), in your
real form as abiding in all beings high or low.
3. Pray, be pleased to narrate to me the various objects
or beings (in which you have manifested yourself and1), by
devoutly contemplating on you through which the great sages
( of yore) have attained final beatitude.
4. You are the creator and Protector of beings. As
their Inner Controller, you abide in them without being mani
fest to them. Being deluded by your My&, the beings cannot
see you who, however, perceive them all.
* I f the previous chapter bears comparison with the VibhUti-poda of

the YogasOtras by Patafijali, this chapter is an echo of chapter X of the BG.
called VibhUti^yoga. A number of verses and ports of verses being common
both to this text and the BG., verses are not quoted in Footnotes to conserve
space.
!. And the procedure of contemplating on you in those several
objects and4bringsV J,
2004 Bh&gauata Purtya
5. Lord of infinite glories ! Be pleased to describe

unto me whatever glorious forms of yours have been vested
by you with special powers and have been manifested on the
earth, in the heavens, in the subterranean regions and in all
the quarters. I bow to your lotus feet which are the abode of
all sacred places.
6. Uddhava ! You are the excellent one among per
sons who make (intelligent) queries (with proper understand
ing). A question similar to this very question was put to me by
Arjuna who was eager to fight with the enemies, at
Kurukêtra.1
7. Knowing that killing ones kinsfolk for the purpose
of obtaining a kingdom is both censurable and irreligious, he,
like a common man, came to believe (falsely) that he would
be the killer and the other soul would be killed by him and
he desisted from fighting.
8. At that time that tiger-like (Valiant) hero who was
made to realize (the correct philosophical position in the
matter) by logical reasoning, spoke to me in the same manner
at the battle-front, as you did now.
9. I am the (Indwelling) Soul, a friend and the Ruler
of all these beings, Uddhava. In fact I constitute all beings;
I am the Creator, Protector and Destroyer of these beings.
10. I am the motive force among the mobile; I am the
Time-Spirit (Kala) among those that bring other things under
control. I am the state of equipoise of the gunas and I consti
tute the property natural in things possessing properties.
11. I am the siitra, the first evolute of Prakrtithe active
aspect in the products of guyas; I am the greatness or the
principle called Mahat among things with large dimensions.
Among the subtlest of things, I am the vital Principle and
among the invincibles, I am the mind.
12. O f the Vedas, I am god Brahmi (Hirai^yagarbha
who is the first teacher of the Vedas); of mantras9 I am the
1. Strictly speaking Vina&ana designates the spot in Kurukjetra where
the Sarasvati disappeared (MBH. Vana 82.111) but here the battlefield of
Kuruk$etra in general is implied.
X I. 16.21. 2005
Pranava (Orh) constituted of the three syllabus (A U M ); of

the sounds represented by the letters of the alphabet, I am
(the first sound) A; of all the metres, I am the Gayatri metre
(consisting of three feet).
13. I am Indra out of all celestials and the fire-god
among all the Vasus. Of the Sun-gods, I am Visnu and out
of the (eleven) Rudras, I am Lord Siva.
14. Out of Brahmana sages, I am Bhj'gu and out of
royal sages I am Manu (the progenitor of the human race). I
am Narada out of celestial sages, and the wish-yielding cow,
HavirdhanI amongst cows.
15. Out of masters of super-normal powers (siddhas), I
am Kapila; out of birds, I am Garuda, I am Daksa out of
Prajapatis (The lords presiding over creation) and am Aryama
out of the manes or departed ancestors.
16. Uddhava ! Know that I am Prahlada, the king
of Asuras among the demons (Daityas). Out of constellations
and medicinal plants, 1 am Soma, and I am Kubera out of
Yaksas and Raksasas.
*
17. Know me to be Airavata (the elephant of Indra)

among mighty elephants and Vanina, the Lord of acquatic
animals. Know me to be the Sun among the heavenly
luminous bodies emitting heat and light and the Lord of the
terrestrial globe among human beings.
18. Out of horses, I am Uccaihsravas and gold out of
(excavated) metals1; out of deities dispensing justice and
punishment. 1 am Yama (the god of Death) and out of ser
pents know that I am Vasuki.
19. I am Lord Ananta (Sesa) out of the serpent-kings
and a lion (lord of beasts) among animals with horns and
fangs. Know me to be the fourth Asrama, (sarmyasa) among
the Airamas (stages of life) and the first Varna (Brahmanas)
among the classes in society.
20. 1 am the Ganga among sacred rivers and streams
and the sea among all the reservoirs of water. I am the bow
among weapons and god Siva, the slayer of Tripura, among
archers,
21. Among all abodes, I am mount Meru (the abode
of gods) and of all steep and inaccessible places, I am the
2006 Bhagaoata Parana
Himalayas. O at of trees, I am the Pippal tree and I am barley

of all the (food yielding) plants.
22. Out of all sacrificial priests, I am Vasis(ha, and
Bfhaspati (the preceptor of gods) among the experts in the
Vedas. Out of all the leaders of armies, know me to be
Skanda and god Brahma of all persons who show people the
right path
23. Out of all sacrificial performances, 1 am Brahma-
yajfia1 (the recitation and teaching of Vedas) and non-violence
(even by word) out of all sacred vows. Out of all purifying
agents like air9 fire, sun, water and speech (uak)> I am
the purifying powerthe sanctifier of all purifying agencies).
24. Out of the (eight) steps or limbs of yoga, I am the
absorption of the Self (in Brahma) or Sam&dhi. I am political
wisdom among those who are ambitious of conquests;
among the scientific systems of thought, I am the scientific
thought system that distinguishes between the matter and
spirit (Atman and andtman) . Ia m the insoluble doubt in the
quest of the theories of perception of knowledge (known as
Khydti12 as akhydti of Mim&rhsakas, unyakhydti of Buddhists,
asat-khydti of Naiyayikas, etc*).
25. I am Satarupa (the first woman, Svayambhuva
Manu's wife) out of women, and Svayambhuva Manu (the
progenitor of the human race) out of men. Out of sages, I am
Narayana and (Sanat) Kumara among the observers of
Celebacy.
26. Of all the duties of righteousness, I am Sannyasa3
(the assurance of protection against fear); of all causes con
ducive to security, I am the thought concentrated within (on
the self). O f all the means of retaining secrets, I am sweet
1. Which satisfies gods, sages, manes, living beings and the universe
EK
2- There are five Khydtis, each espoused by a different school of
thought. They are enumerated below:
dtma-khydtir asatkhydtir akhydtih khydtir anyathdj
tathd *nlrvacana-khy&tir ityetat khydti-paKcakamj/
vijft&m-Sunyamimdmsd-tarkddvaiUi-viddm matam*
3. Resigning all desire for the reward of all actions to the Lord
{anabhisarhhita^phalo dharmafi)VR.
XI.16.31. 2007
speech and silence. O f all couples, I am god Brahma (who

divided his person in man and woman).
27. Of all the divisions of Time,1 I am Samvatsara (a
year) and of all seasons, I am the spring (consisting of the
months of Caitra and Vaigakha). Out of the months (of a
year), I am Margasirsa and out of all constellations of stars, I
am Abhijit (that forms the last part of the asterism Uttarasadha
and the first ofSravana).
28. Out of yugas, I am the Krta Age and of all intelli
gent bold thinkers,12 I am Asita and Devala. I am Dvaipayana
(son of Paragara and Satyavatl) among all the classifiers of
the Vedas. O f wise politicians, I am the self-controlled
Sukra.
29. Among all the divine persons possessing the know
ledge of creation and destruction of the universe and the indi
vidual and the spiritual wisdom and nescience3, I am Vasudeva
while among the supreme devotees of the Lord, I am you
(Uddhava) .4 Of all the Kimpuru$as (demi-gods similar to
monkeys) I am Hanuman, while among all the Vidyadharas
I am Sudargana.5
30. I am the ruby out of all precious stones; I am the
lotus* bud of all delicate and lovely objects. Of the grass of the
darbha-type I am KuSa. Out of all oblations to fire, I am butter
made from cows milk.
31. I am the wealth of the industrialists and business
men (or those who strive to make money). Among all the
gamblers, I am fraudulence. I am fortitude among the endu-
rant persons and the energy among the energetic strivers.
1. O f all those who are vigilant ($R.)

2. Persons with fortitude to undergo pair of opposites like pleasure
and painVR.
3. SR. gives the definition of Bhagav&n as follows:
ulpattitk pralayam caiva b/uUdndm agatim gatimj
Vetti vidy&m avidydrh ea sa v&cyobhagaudn
but VR and VJ. follow the usual description of being endowed with
six excellences like jMna, aisvaiya, etc.
4. With VJ. the seniority of the best devotees is as follows: Bhima,
DraupadS,Halar&ma, Arjuna and lastly Uddhava.
5. vide Supra X . 34.12-18.
32. I am (physical and mental) virility and might

among the strong and I am desireless action (of devoted
service) among the Satvatas (the votaries of the Lord). I am
the first Supreme manifestation (viz. Vasudeva) among all the
nine manifestations1 (Vyuhas of the Lord worshipped by
followers of the Pancaratra Agama.
33. Out of Gandharvas, I am ViSvavasu and am Purva-
citti2 out of celestial damsels. I am stability among the moun
tains and the property of scent of the earth.
34. I am the taste among water (liquids). I am the Sun
among the bright luminaries; I am the lustre of the Sun, the
moon and the stars. I am the sound (the essential charac
teristic) of the sky.
35. O f all those who are friendly to Brahmanas, I am
Bali and I am Arjuna among the warriors. 1 constitute the
creation, sustenance and destruction of all the beings or
elements).
36. I am the functions of the sense-organs such as
locomotion, expression, excretion, receiving and enjoyment as
well as touching, tasting, hearing and smelling. I am the sense
of all senses (i.e. the inherent power to perform these
functions).
37. I constitute the seven principles which are of the
nature of both the cause and the effect, viz. the subtle
elementstanmitrdsof earth, air, sky, water, fire and Ego
(Ahartkdra) and Mahat; I am also the (sixteen) modifications
(which are only the effects and not cause, viz. five gross ele
ments, ten cognitive and conative sense-organs and the mind),
the individual soul (who is above causal relation) and the
Unmanifest (Prakrti which is only the cause of all) and (the
]. GD, enumerates them as follows: V&sudeva, Sankar$a$a

Pradyumna, Aniruddha, N&r&yana, Hayagriva, Var&ha, Nvsixftha and
V&mana
VR. (as can be deduced from his predecessor SS) is off the mark to
, i t i nerate the usual ten Avat&ras of Vispu, deleting Kalki from the list.
V J.s list as usual is unique.
2. vide Supra V. 2. 3-19.
X L 16.43. 2009
three modifications of Prakrti, viz.) Sattva, Rajas andTamas1

as well as the Transcendental Supreme Brahman.123
38. I form the aggregate of these (Twentyfive princi
ples) the knowledge (of their characteristics) as well as the
consequent realization of the definite Truth. Nothing exists
without my presence anywhere, as I am both the Supreme Ruler
as well as individual soul, the modifications (of Prakfti) or
gurias as well as the products of these gunas*
39. The (impossible task of) taking a count of all atoms
can be done by me in course of time, but the reckoning of
all my manifestations is impossible as millions and millions
of universes are continuously being created by me.
40. Wherever there is majesty, affluence and celebrity,
authority, modesty, liberality or beauty, fortune, capability,
forbearance and precise knowledge of the Truth, there exists
my part-manifestation (amia).
41. All these manifestations of mine have been briefly
described to you. But these are nothing but freaks of imagi
nation ( like the unreal sky-flower) which are only verbally
expressed.4
42. (Hence) control your speech; rest ain your mind,
practise breath-control, subdue your sense-organs, bring your
intellect under control by your (sdttvika) intellect so that you
will not be liable to return to the path of Samsara.
43. The recluse (striver on the spiritual path) who does
not strictly control his speech and mind with his reasoning
power, finds that his sacred vows, austere penance and libera
lity in gifts leak away like water from an unbaked jar.
1. SR. quotes the following S d n k h y a K d rik d by Is vara K rsna bringing
out the implication of this verse:
m U la -p ra kftir a vikrti-m a h a d a d yd h P r a k fti-v ik fta y a h sa p ta j
f o f a i a k a i ca vikd ra h , na p ra k rtir na v ik rlifi f a h 11
2. But I am distinct from them as I am the controller of
those principles VJ.
3. I constitute the duality klown as God and the individual soul, rhe
g u n a s and their products, the Inner Controller of the body as well as the
bodySr .
4. They are produced directly by my will power and are conveyed
by the Vedas
(ntO l-sankalpa-rndtra-janydh v ved en a ) VR.
2010 Bhdgauata Purdna
44. Therefore, devoting himself solely and unflinchingly

to me and with his intellect full of devotion to me, he should
control his mind, speech and breath. It is then alone that he
attains Liberation from Sathsdrawhich is the end of the
journey.
CHAPTER SEVENTEEN
The Sacred Duties of a Celibate and a
Householder
Uddhava said:
1. Formerly (in the previous Kalpa)yYou have proclaim
ed the righteous course (Dharma) which was chiefly characte
rised by Devotion to you. It was conducive to the well-being
of persons eligible to follow (the duties prescribed by Vedas)
for the (four) classes of Society (varnas) and the (four)
stages of life (ASramas), but also to all human beings in
general.1
2. Lotus-eyed Lord ! It behoves you to kindly ex*
plain in details the prescribed course of duties (ordained for
everyone) by observing which Devotion (Bhakti) may be deve
loped in men.
3. mighty-armed Lord of Lak$mi! It is reported that
in times of yore, you assumed that form of a divine swan* and
taught this righteous course of a supreme and blissful nature to
god Brahma, Lord.
4. But, as a pretty long time has elapsed since it was
proclaimed by you, it does not at present survive (in human
memory) in this mortal world, slayer of enemies.12
1. dvipad&mapi This implies that men who do not belong to any

varna or dirama (are beyond the pale of Hinduism) may be benefited by
developing devotion to the Supreme SelfVJ.
2. vide Supra XI. 13
X I .17.10. 2011
5. There is no person other than you who can propound,

practise or defend the Dharma in this world, immortal
Lord. Nor was there any in the assembly of god Brahma which
(the presiding deities of) arts and lores attend in a personal
form.
6. Slayer of Madhu ! When this terrestrial globe is
left by you who are the founder, protector and expounder (of
this Dharma) who is there to teach this (practically) inexis-
tent course of righteousness, Lord ?
7. Therefore, Lord who know all the dharmas, be
pleased to expound to me the righteous course characterised by
(and leading to) devotion to you, its nature and its procedure
as advisedly prescribed to each of us.
Sr! Suka said:
8. Thus solicited by the most prominent of his servants
(devotee), the glorious Lord Hari was highly pleased and
propounded the eternal course of righteous duties conducive to
the welfare of mortal beings.
The Lord said:

9. Your query is intimately concerned with and condu
cive to dharma, inasmuch as it leads to the highest good of men
who observe the duties prescribed for (their respective) Aframa
(stage of life) and Var$a (class in society). Please listen to its
exposition, Uddhava.
10. In the beginning (of this Kalpa), in the Krta Age,
there was only one class among men1 and that class was known
as Hathsa. By their very Birth, people accomplished all their
objects in life (by propitiating me and doing nothing else ex
cept my devotion). Hence that age came to be known as
Krta.
1. EK : The society was class-less as there was no division of men

in four classes. No recitation of Vedas of different branches and no
K a rm a s were prescribed for observance. T he one-class society was called
Hathsa as alTmen u ere always engaged in the uninterrupted ja p a of so*ham
(their identity with B ra h m a n ) E B t 17.63-64.
11 In that first Age, Pranava i. c. Om constituted the

(entire compilation) of the Vedic text (which thus contained
no prescriptions and interdictions).
12. At the beginning of the Tietd Age (after the Krta-
yuga) the three-fold Vedic lore (consisting of the ftgveda, Sdma-
veda and Tajurveda) was manifested from my heart through my
breath, blessed Uddhava. Out of that trinity of Vedas, I
(who am of the nature of sacrifice) became of threefold (sacri
ficial) functions (viz. those of Hotr, Udgdtr and Adhvaryu).
13. From the Person of the cosmic Man, the classes of
society (varrtas) viz. Brahmana, Ksattriya, Vaigya and &vidra
sprang (respectively) from the mouth, arms, thighs and feet (of
the Cosmic Person). And they were severally characterised by
their own righteous duties and conduct.
14. The order of householder originated from my loins,
and that of life-long celibates from my heart, the order of
forest-dwelling hermits from my chest and the order of Sannydsins
from the crown of my head.
15. The natures of persons belonging to the different
classes and orders of society follow the source of the limbs (of
the Cosmic Man) from which they are evolved. The lower the
limb (as source of evolution), the lower the nature of activities,
the higher the member of the body (as the source), the nobler
the activities.
16. Control over the mind, restraint over senses, auste
rities, (physical and mental) purity, contentment, forbearance,
straightforwardness, devotion to me, mercifulness and truth
fulness are the natural qualities of Brahmanas.
17. Majesty, strength, courage, valour, endurance, liber-
lity, industriousness, firmness, friendliness to Brahmanasthese
are natural qualities of Ksattriyas.
18. Faith (in Vedas and preceptors), firm adherence to
liberality, absence of hypocrisy, rendering service to Brahmanas
dissatisfaction with amassed wealth (urge to acquire more)
these are the characteristics of the VaUyas.
19. Rendering sincere service to twice-bom castes
(Brahmanas, Ksattriyas and Vaidyas), cows and gods and
satisfaction with what one gets therein are the natural chara
cteristics of Sudras.
X I .17.26. 2013
20. Absence of cleanliness, falsehood, thieving, hetero

doxy or want of faith, quarrelsomeness (without a proper cause)
strong lust and violent anger and inordinate covetiousnessthese
are found in the nature of the lowest castes.
21. Non-violence (in thought, word and deed) truth
fulness, abstention from taking what is not given, freedom from
lust, anger and greed, desire to work for the happiness and
welfare of all beingsthese constitute the righteous duties of all
classes of society.
22. Having undergone purificatory rites since his concep
tion and having obtained the second birth through the inves
titure of the sacred thread (iupanayana), the twice-born boy should
control his senses and reside in the house of his preceptor and
recite the Vedas, study the interpretation thereof as per in
structions of the preceptor.
23. (During celibacy) he should wear a girdle of the
sacred ( Munja) grass (round his waist), a deer-skin, and have
a staff, a string of beads, the sacred thread and a jar of water
(made of gourd) and matted locks of hair; he should not brush
his teeth nor use clothes washed at a laundry). He should not
use a painted seat but should hold sacred grass in his hands (as
a symbol of Purity and humble approach to the teacher).
24. He should observe silence at the time of bath, tak
ing meals, offering oblations to the sacred fire, repeating sacred
syllables (japa) and at the time of excretion. He should not
pare his nails nor remove the hair from the armpits and secret
parts of his body.
25. He should observe strict celibacy and should not
voluntarily allow his semen to escape. In case of involuntary
escape (as in wet-dreams), he should take bath, perform breath
control and repeat the Gayatri mantra.
26. Pure of body and with concentrated mind, he should
silently repeat the Gayatri mantra (while performing sandhyd)
both in the morning and in the evening1 and should worship
the Fire god (by offering oblations), the Sun-god (by per
forming sandhyd) and other gods and wait upon the preceptor
Silence need not necessarily be observed during the sa n d h ya - per

formance at noonR . EK .
(who initiated him with the Gdyatri-mantra), the cows, Brah

man as, elderly men.
27. He should look upon his preceptor as myself (god
himself) and should never disrespect him in any way. He
should not peep into his weak points considering him an ordinary
mortal, for the preceptor represents all gods in himself.
28. He should offer to his preceptor whatever alms and
anything else he gets, both in the morning and in the evening.
Observing self-control, he should use only what is permitted by
his teacher.
29. While rendering service to the preceptor, he (the
pupil) should wait upon him with humility (as one of his sub
ordinates), (following him) when he goes out, ( resting vigilantly)
while he sleeps,1 (shampooing his feet) when he sits to rest,
standing nearby with folded palms when he sits.
30. Behaving himself in this manner and observing strictly
his vow of celibacy, he should live in the preceptors house
without indulging into pleasure, till his course of studies is
completed.
31. If he is desirous of attaining Maharloka and the
Brahmaloka (or god Brahmas region where Vedas attend in
person as stated in verse 5 above), he should adopt the vow of
life-long celibacy and dedicate his person12 to his preceptor for
advanced course of studies.
32. Resplendent with Vedic lustre and cleansed of all
sins, he should entertain the notion of non-difference (with the
universe) and worship me, the Supreme Lord in the sacrificial
fire, the preceptor, himself and in all beings.
33. A person who is not a householder ( i.e. a celibate or
a recluse) should scrupulously avoid (lustful) look, touch,
conversation of jokes and such other contacts with women.
Nay he should avoid the sight to a sexual intercourse of
animals.
34-35. ( Physical and mental) purity, Acamana (sipping
water before beginning a sacred rite, etc.) bathing, offering
1. When the teacher is in bed, the pupil should not be there but
rest vigilantly somewhere nearby to be able to attend if called. EB. 17.320.
2. With a view to repay the debt of the preceptorSR.
X L 17.39. 2015
twilight-prayers ( to the sun both in the morning and in the

evening), straight-forwardness, visiting sacred places, repeating
(silently) sacred syllables (mantras), abstention from touching
the untouchable, from eating the forbidden articles of food and
from speaking with the un-speechworthy, firm faith that I
abide in all beings and control over the mind* speech and the
bodyThis rule of discipline1 is enjoined to all stages of life
(ASrama) , delight of your family.
36. In this way, the life-long celibate (Brahmana) who
has burnt down all the seeds of Karmas by his rigorously aus-
tere penance, and had become absolutely pure and is devoted
to me becomes resplendent like fire.
37. If a celibate student who has completed the study
and investigation of the Sdstras (according to his need in life),
wishes to enter the next stage of life viz. that of a householder,
he should pay the educational fees to his preceptor and with
the permission of his preceptor, he should take the bath (for
terminating his celibate stage, technically known as the Sama-
va t tana samsk&ra) .
m
38. He should enter the house (i. e. householders stage

of life, if sexually inclined) or the forest (i. e. the life of a
Vdnaprastha, if he desires to purify his mind). If that excellent
Brahmana is already of pure heart, he should renounce the
world (and become a sannydsin). Or (if he so pleases) he may
pass from one stage of life to another but never in the reverse
order e. g. from Sanny&sa to Vdnaprasthaa etc. (The dframic
order is not binding on my devotees).
39. A person wishing to enter the householders stage
should espouse a befitting girl, with no defect (in heredity,
habits or character), junior to him in age and belonging to his
own caste (class, i>arnas.)
(It is only after marrying the girl of his own caste12
1. takes the last two, viz. Faith in the immanence of Brahman in

all beings and control over mind, speech and the body as common to all
Forties and Atramas.
2. Ugless a person is absolutely devoted to me, the dJramic order is
binding on .him. This rule is not binding on my devotees ($R ).
2016 Bh&gavata Purana
if he be sexually unsatisfied) he should take a girl from a class

in the prescribed serial order.1
40. (The duties of) performance of sacrifices, Vedic
study and conferring charitable gifts are binding on all twice-
born classes (viz. Brahmana, Ksattriya and Vaisya) but acce
ptance of gifts, teaching of Vedas and (actual) performance of
sacrifices are the (additional) duties of Brahmanas.
41. A Brahmana who considers that acceptance of gifts
from others is detrimental to his austerities, Brahmanical (i. e.
spiritual) power and glory, should live by the other two means
of livelihood (viz. teaching the Vedas and acting as a sacrifi
cial priest). He who feels these two vocations as detracting (to
his spiritual position or power,) should live by gleaning
grains of corn from the field (when the owner has taken away
the produce).
42. This body of a Brahmana is not certainly meant for
trivial enjoyments. It is intended for undergoing distress and
austere penance in this world, and infinite bliss (of Mokfd)
after death.
43. He whose mind is content with (what he gets by)
gleaning grains of corn (from the fields after the owner had
reaped and taken home the food-grains and from the market
place when the market day is over) and who observes the pure
and noble duty of offering hospitality to guests and has dedicated
his heart to me and is not much addicted to his house (though
himself a householder) attains to eternal spiritual peace.
44. Like unto a boat saving a man drowning into a sea,
I promptly save from calamities those persons who redeem a
Brahmana devoted to me or as a matter of that anyone who
has dedicated himself to me but is undergoing hardships.
45. Like a father protecting his children from difficul
ties a king should defend his subjects against all calamities.
Just as a king-elephant lifts out (of mire) other elephants of his
group and comes out of it by dint of his own power, the wise
and courageous king should (after redeeming his subject) extri
cate himself out of the difficulty by his own efforts.
1. SR, quotes a S m fti which allows the anulom a order in marriage:
Thus a Brahmana can marry a girl from Ksattriya, Vaisya and Stidra classes;
a Ksattriya from Vaisya and Shdra vartuu and a Sudra can marry only a
&<1 girl.
X I .17.50. 2017
46. A king who discharges his duties in this manner,

shakes off in this very life, whatever inauspiciousness and evil
(that has clung to him), by the merit accruing to him by his
just rule over his kingdom and in a celestial car brilliant like
the sun, he goes to heaven and enjoys heavenly pleasures in the
company of Indra (king of gods).
_ _ ___
47. In times of adversity, a Brahmana should take to

the commercial profession and should surmount the difficult
times by selling non-prohibited articles.1 If, however, he still
gets into difficulties (by suffering a loss in his business), he
should make his way through that emergency by taking to the
sword,12 but he should never resort to a dogs way of life (by
undertaking lower jobs).
48. During distress, a Ksattriya should adopt the pro
fession of a VaiSya or live by hunting or should take to liveli
hood of a Brahmana (by accepting a teaching job, but he
should never take to the life of a Siidra.
49. Under adverse circumstance, a person from Vaisya
community should follow the vocations of a Sudra-artisans like
mat-weaving. But once he had overcome the difficulty, he should
not hanker after the censurable calling (recommended by
D h a m a S d s tr a to the lower strata of society).
50. A house-holder should according to his financial
position, look upon gods, sages, manes and other beings as my
embodiments and every day worship them by offering oblations
in sacrificial fires uttering the word svd h d at every oblation
to a particular deity in the case of gods* Study and recitation
of Vedas (technically known as B r a h m a y a jh a , meant for sages),
oblations (of water known as T a rp a n a and Sr& ddha for depart
ed ancestors) accompanied with the pronunciations of the
word sv a d h d % offering of food ( b a l i ) to living beings and serv
ing of food to guests (known as M a n u $ y a -y a jn a .
1. A Brahmana is not allowed to sell articles like salt, wine etc. (by
Dharmaf&stra)SR. T o this list EK addsGhee, oil, sesamum, cotton {EB,
17.457).
2. GautamasmfH regards a soldiers profession superior to that of a
lerchant but soldierly profession involves kirhsA (injury to life). Hence the
Lords to the Vaiiya way of HfeR.
51. Without causing any hardship to his dependants

(wife, children, servant, etc.), one should perform sacrifices as
per proper rites and formalities with the wealth got without any
efforts (as by legal inheritance) or with money earned by
following ones profession or with the wealth obtained by fair
means.
52. One should not entertain attachment to the members
of ones family. Even though one be a householder, he should
not be negligent in his devotion to God. An intelligent person
should realize that the unseen enjoyments in heaven (promised
by the Mimdrfisd) are as momentary as the visible world.
53. Companionship and association with ones sons
wives, kith and kin is momentary like the get-together of tra
vellers (for drinking water-). With the change of ones body
(in the next birth), they part company like a dream that disap
pears with the sleep.
54. Having thus realized the truth after deep thought
and staying in his house (unconcerned) like a stranger or a
guest, he, being devoid of the notion of eI-ness* and mine-ness
(with reference to his body, relatives and property) is not
bound by (and attached to) his household property and leads
the life of one liberated while alive.1
55. Having propitiated me alone through devout wor
ship in the form of performance of duties prescribed for a
house-holder, my devotee may continue to stay at home (as a
house-holder) or live in a forest as an anchorite (V&naprastka)
or become a recluse (sannydsin) if he has got children (and a
continuation of his race).
56. But he whose heart is deeply attached to his house
hold and eagerly pines for getting money and children and is
obsessed with sex, is a man of poor understanding. Such a fool
is bound with the notions of I-ness* and mine-ness
57. Alas ! My parents are aged. My wife and my
young childrenall of them have no protector without me l
1. SD. 'free from desires and attachment'

. 'Is automatically liberated even as a householder' VR, VJ, BP
read jyk$a for mukta and interpret as 'one who has concentrated his mind
X L 18.4. 2019
How can those helpless and miserable persons live without

me?
58. With his heart thus overwhelmed and distracted
with anxious attachment to his house, this dullwitted fellow
remains dissatisfied and dies while brooding over them and
enters the blinding darkness (of hell after death).
CHAPTER EIGHTEEN
Duties of Hermits ( Vdnaprastha) and Samy&sins
The glorious Lord continued:
1. A person desirous of entering the Vanaprastha (the
third stage of) life should either entrust his wife to the care
of his sons or take her with him. He should spend the third
quarter of his life (upto the age of seventyfive years) in a
forest.
2. He should live on bulbous and other roots, fruits
which are regarded as pure and which grow in forests. For
clothing he should wear bark-garments, mats of grass and leaves
and deer-skins.
3. He should allow to grow the hair on his head, beard,
nails and dirt (dust) on his body. He should not brush his
teeth. He should dip his body in water (like a pestle, without
cleansing his body) three times (morning, noon and evening)
a day and sleep on bare ground (without using even grass or
leaves to cover it).
4. In summer, he should perform (what is technically
known as) Pancdgni sddhana i.e. exposure of the body to the
heat of fire from four quarters while the fifth fire, viz. the sun
is scorching from the sky. In the rainy-season, he should
observe the vow of Abhriuak&ia i.e. drenching the body in
heavy showers and in the winter he should stay immersed in
the water upto the neck (and observe the udaka-v&sa vrata). He
shouldperform penance following the above way of life.
5. He may cat what is baked on the fire or fruits, etc.

ripened in course of time. He may subsist on what is pounded
in a mortar or crushed with a stone or powdered with his
teeth as mortar and pestle.
6. He should, with his own effort, procure whatever is
required for his subsistence. Though he has full knowledge
of his environments, of the season, and of his own capacity,
he should not use it for storing (food, fruits, etc.) for some
other occasion.1 Nor should he accept what is offered by
others.
7. He should perform the prescribed periodic sacrificial
duties with oblations of the forest produce and Puroddia (pre
pared out of them). But under no circumstances should a
Vanaprastha worship me with animal sacrifices as laid down
in the Sruti texts.
8. Maintenance of sacred fire and regular offering of
oblations to it (Agnihotra), performance of half-monthly sacri-
fices on the New Moon day [Daria) and the Full Moon Day
(PUrnamasa) and the seasonal sacrifices performed at the
beginning of the months of Karttika, Phalguna and Asadha
(which mark the beginnings of the main seasons in India),
have been prescribed for a Vanaprastha by Vedic teachers.
9. The sage who becomes spread over by a web of
(protruding) veins (i.e. is reduced to a skeleton for want
flesh) by performing penance as described above, propitiates
me who am the embodiment ofTapas (austerities) and comes
to me passing through the region of sages (via Mahar-loka9
etc.)
10. Who else can be more foolish than the person who
dissipates for fulfilling flimsy desires such as great penance
performed with enormous troubles and capable of securing
him Mokfa?
11*. When, shaking with decrepitude, he becomes in
capable of observing the duties prescribed (for the Vanaprastha
1. labdhe nave nave'nnddye p urdttam to p a rity q je tl

BH.P.VII. 12. 19.
* R . explains: A V dnaprastha who continues to perform penance
toL the end of his life attains M o k $ a . If a t the end of the V dnaprastha period*
XI.18.16. 2021
stage), he should withdraw within himself the three sacred

fires (viz.* Ahavaniya, Gdrhapatya and Dakfina which he is
maintaining for Agnihotra) and concentrating his mind on me,
he should enter fire.
12. When a genuine feeling of renunciation is generated
towards the worlds or to even higher blissful regions obtained
by merits) as no better than the hell (full of tortures and
miseries), he should withdraw (as per procedure laid down in
i&stras) all the (three) fires within himself and enter the order
of sannydsins.
13. Having worshipped me as per Sdstric instructions,1
and having gifted everything what one has to the sacrificial
priest, one should deposit the three sacred fires within his own
Inner Self (antary dmin) and he should enter the order of
sannyasa completely free from any longings.
14. In the way of aBrahmana who is bent on renounc
ing the world as a sannydsint gods create impediments in the
form of his wife and others (for dissuading him from sannydsa)%
as they are afraid that he would supersede them, and attain
Brahman.
15. If a sage entering the order of sannyasa requires any
clothing other than his loin-cloth (kaupina), he should take
only that much as is sufficient to cover his private parts.
Except in case of emergency or critical plight (such as serious
illness), he should not have anything that he has renounced
(at the time of becoming a sannydsin) with the exception of a
staff (symbolic of his being a sannydsin and a water-jar (made
of gourd) .
16. A sannydsin should place his foot forward only when
the ground is purified by eyes (that is, it is scanned and found
free from living beings and thus there would be no violence to
life in stepping over that spot). He should drink water puri-
renunciation is generated in hit mind (even dimly), he is eligible to become

a Sannydsin. But in case of premature incapatiation ( if he becomes incapa
ble of observing his vows before the end of that stage), the above self
consignment to fire is recommended.
1. A J&naprastha should perform the Pr&jdpatya sacrifice and also
eight iraddhas before becoming a Sannydsin ' SR.
fied by straining it with a piece of cloth. He should utter a

word after convincing himself that what is expressed thereby is
true. He should adopt a course of conduct according to the
dictates of his conscience.
17. Silence,1 renunciation of' acts (for fulfilling ones
desires) and the control of breath, these are the internal
controls of speech, body and mind. Dear Uddhava ! He who
does not have these controls, is no Sannydsin as one does not
make a real sannydsin with a bamboo-staff.
18. Avoiding the houses of the reproachful, one may go
for alms to the houses of all the four Vardas1 23(castes) among
the Br&hmaiâs.8 He should go to seven houses without giving
pre-intimation and should be content with whatever one gets.4*
19. He should go to some reservoir of water (a lake, a
river, etc.) outside the village or town. After sipping water
(as Aeamana) in silence, he should sanctify the food (sprinkling
it with a few drops of water charged with twelve Pranavas,
should divide that food in four parts (alotting them
to Brahma, Vi$$u, the Sun-god and living beings and immers
ing Vinus part into water and placing the one for living
beings on the ground), he should finish the remaining
holy food. (He should not store anything for the future).
1. .: Repetition of God*t name of OM constitutes the control of
speech. Breath control is the d* of the body and concentration in the
Brahman is the control of the mind. E B . 18.97-102.
2. EK. clarifies: Before the advent of the Kali age, this was the rule.
But in the Kali age, Br&hmanaa follow different non-Brahmana professions
and vocations. So we have all the four Vardas in the Br&hmaga community
itself. In the Kali age a sannydtf should limit himself to the houses of
Br&hmaqas only. The exception of a reproachful Br&hmana is of course
binding. E B . 11. 104-113.
3. JG and VG. classify Brahman as as follows:
(1) Those who live on gifts (d&na) from others.
(2) Teachers of Vedas and Sdstraj.
(3) Those who maintain themselves on fees received at sacrifices.
(4) Those who live upon foodgrains gleaned from fields and market
places.
Thus the mode of living ( vfttibhida ) is the criterion in deciding the
Varxas among Br&hmanas.
I
4. VR. advises that a recluse should beg in the houses of Brahmin
Brfthmanas first and then Brahmin-Kfattriyas, etc.
X L 18.26. 2023
20. With his senses and mind under control and per
fectly unattached, he should wander all over the world without
a companion, indulging in the recreation and bliss of his soul.
Engrossed in his Self, he should view all with an equal eye.1
21. Staying in a lonely yet safe place and with his mind
purified by devotion to me, the sage should deeply meditate
upon the one-ness of the self and its identity with me.1
22. By application of his spiritual knowledge he should
investigate into the nature of the bondage and liberation of
the soul (and understand that) distraction of senses (to their
objects of enjoyment) is the bondage and subjugation and
control of senses is the Mokfa.
23. Therefore, controlling the group of six enemies (i.e.
passions like lust, anger, avarice, etc. or five senses plus the
inner sensethe mind) the sage should renounce trifling
pleasures of senses, enjoying thereby the great bliss within his
Self. While contemplating on me, the sage should carry on his
pilgrimage on the earth.
24. He should travel over the earth full of sacred lands,
holy rivers, mountains, forests* and hermitages, entering cities,
villages, cowherd settlements and caravansaries just for begging
alms.
25. A Sannyasin should frequently visit the hermitages
of the Vdnaprasthas. For (the food he gets is prepared out of
foodgrains gleaned from cornfields and market places and) by
such food from gleaned food-grains, his mind becomes quickly
purified and free from delusion, and he attains liberation.
26. He should not look upon this (sweet food or other
objects of pleasure) as real, for whatever is visible is bound to
perish^ With his mind detached to objects in this world or
in the next, he should cease to work for gaining them (here or
hereafter).123
1. V R .: He should sec that both sentients and non-sentients are a
part of the body of the Lord.
2. V J,: T he sage should contemplate th at the Lord is different
from J i v a and that I am the Supreme Being established by the Veda ( . . .
S ru tyd majyd siddham atm& nam ekam m ukhyarh cintayed abhedena jlv e n a ik y a m na
c in ta y tt)
3. EK. gives a suggestive list of holy places.
2024 Bhdgavata Purdtjta
27. He should, by logical reasoning, realize that all this

world and this body constituted of mind, speech and vital
breath is nothing but (Illusion) superimposed on the
Atman. He should renounce it and stabilising himself in his
blissful self, he should never remember the world (or
sarhsHra) .
28. My devotee who is established in spiritual know
ledge, unattached to the world and does not long for anything
( including Mok$a) should renounce not only the duties (and
attachment) pertaining to his dframa but even its external dis
tinguishing marks. He should go on in his life without being
governed by the S&stric rules in the matter (Not that he
should give up purity, bathing, etc. but he should not be a
subject to Sastric injunctions).
29. Such a person, though full of wisdom, should behave
like a child (with no sense of respect or disrespect). Though
well-versed in a skill, he should assume dullness. Though
deeply learned, he should show himself as insane (as he has to
please nobody). Though master of Vedas (and faithful to their
teaching) he should behave like an animal.
30. He should not take interest in discussion about
Vedic interpretation (whether pertaining to sacrifices or rules
of conduct). Nor should he be a non-believer in the Vedas or
one expert in Logical reasoning. He should not be a participant
in fruitless discussion.
31. Full of wisdom and fortitude, he should not be
afraid of anybody. Nor should he frighten away the people.
He should forbear harsh words nor should he insult anyone.
For the sake of his body, he should not entertain enmity with
anyone.
32* For the Supreme Soul is but one. He abides in all
living beings as well as in ones own-self, just as the Moon
(only one entity) is reflected in different vessels full of water.
All beings even from the point of physical bodies are one, as
they are made of the same gross elements. (Hence there is no
propriety in cherishing enmity with anyone).
33. He should not become despondent, if sometimes he
did not get alms; nor should he feel elated if he gets food in
XI.18.41. 2025
time. Full of fortitude, he should realize that both these (getting

alms or failing to get it) are in the hands of the Providence.
34. (This does not mean that one should not go out for
alms). He should try to get alms for subsistence; for it is
proper and essential to sustain life. It is by sustaining life that
truth can be investigated. And it is by realization of the
truth, that one gets Liberation from Saqisdra.
35. A sage should accept whatever food comes to his lot
by the will of the Providencewhether it be excellent or other
wise ; similarly, he must accept whatever clothes and beds as
may be offered to him.
36. Just as I carry on my activities as a sport, a man
of spiritual wisdom should practise his habits of cleanliness,
dcamana (sipping of water before taking food, etc.), bath, and
not in compliance of the rule of the Dharmasdstra, He should
behave similarly in other matters.
37. He has no sense of difference in him any longer.
Whatever such sense there might have been, has disappeared
since his realization of me. Occasionally such a sense of percep
tion may appear till the fall of his body, but thereafter he
merges in me.
38. A person who is self-controlled and has become
disgusted with objects of pleasure which (he knows) end up in
misery, but is not enlightened in duties leading to my realizat
ion, should approach a sage as his preceptor.
39. Full of devout faith and with malice towards none,
he should devotedly serve his teacher respecting him as if he
is myself, till he realizes his Brahman.
40. But he who has not controlled the group of six
enemies (viz. six passions like lust, anger, avarice, etc. Or his
five senses and the mind) and whose mind the controller of
his senses, has been deeply attached to objects of pleasures, is
devoid of spiritual knowledge and dispassion and only makes
his livelihood by the triple staff (the symbol of being a
Sannydsin).
41. Such a person is a violator of Dharma. He deceives
gods (by denying them their sacrificial oblations which he
would have offered as a house-holder), himself (by being
deprived of household-comforts he would have got, had he not
2026 Bh&gavata
been a Sannydsin), me who abide in him (as he fails to realize

me). His sins are not completely consumed and he loses his
world as well as the next.
42. The essence of the righteous course of conduct of a
recluse (Sanny&sin) is self-control and abstinence from violence;
that of the Vdnaprastha ( the renouncer who stays in a forest)
consists of performance of austerities (as prescribed for this
stage of life in Sdstras) and ( attainment of) spiritual knowledge
that of a householder constitutes of the protection of beings,
and performance of panca-mahd-yajfias (offering of oblations to
gods and ancestors, offering of food to preceptors, guests etc.)
while that or a twice-born (a boy who has taken a new
spiritual birth by the investiture of the sacred thread and has
become a) Brahmacdrina celibate studentis the service of
his preceptor.
43. Celibacy (i.e. abstinence from contacts with ones
wife on nights prohibited by Sdstras) , penance, (mental and
bodily) purity, contentment, friendliness to all creatures cons
titute the Dharma (the pious duties) of a householder (Please
note that a householder) who goes to his wife on the days
(sanctioned by scriptures) is also a celibate person, while devo
tion to me is a sacred duty common to all (irrespective of their
particular Ajrama) .
44. A person who worships me by observing the pious
duties (laid down for his particular Varna and Airama) as men
tioned above without any expectation in return or (does not
deviate to some other god or to some other purpose), and who
sees me as abiding (as an antarydmin) in all beings, attains to
the (highest type of) Devotion1 to me in a short while.
45. It is by such unswerving (life-long) devotion,
Uddhava, that the devotee attains to me, the Supreme Ruler
of all worlds, the source of the creation and destruction of all,
1. E K .: This is the fourth stage of Devotion,The Supreme Bhakti'

as compared with which all the four types of M uktis ( types of liberation) are
quite valuelessE B . 18.324-25.
X L 19.1. 2027
and hence the cause of everything, the Brahman1 himself (or

the creator of the Vedas) .
46. A person whose heart is purified by observing the
pious duties prescribed for his particular social class (Varya)
and stage in life (Airama) and who has understood my nature,
attains both spiritual wisdom and my direct realization reaches
me in a short time.
47. This is the righteous course of conduct of persons
belonging to the four social classes (Varna) and their four
stages of life (Airama). When this very course is reinforced by
devotion to me, it becomes the supremely efficacious means of
attaining the summum bonum (Mokja).
48. I have thus explained to you, good Uddhava,
whatever you had enquired of me. It is in this way that my
devotee, while following the path of righteous duties (specified
for his particular Varna and Airama), attains to me who am the
Supreme (Brahman).
CHAPTER NINETEEN
Exposition of Spiritual Knowledge, its Realization
and Togic Disciplines
The Lord said :
1.* He who is endowed with Sastric learning leading to
direct Atmic realization and has not to depend on logical reason
ing, should understand that this world of difference (as well
1. R .: The presiding Deity in Vaikuntha. The devotee attains the
M u k t i called S d m ip ya (vicinity to the Lord)
.: The devotee attains to the fourth Bhakti called the Supreme
Devotion, full of the highest bliss in which God and the devotee become
one.
EB. 18. 325-332.
* EK: When bodily activities ego-lessly take place and one is
absorbed in spiritual bliss without enjoying sense-objects and ones know
ledge is intuitive (not depending on logical reasoning) that is the stage of
'self-realization*. In that stage, knowledge and means to it, as well as
contemplationeverything is 'lest9, as there is neither bondage nor liberat
ion as both of these are illusory products of Maya.
EB. 19.25.39
as the dialectic process of negating it) is the illusion caused by

my Maya and should ultimately consign this knowledge unto
me (This is termed as Vidvat-sonnydsa) .
2. None else but I am the beloved to the spiritually enli
ghtened person. Only I am accepted (by him) as his objective
(goal to be achieved) as well as the means of achieving it I am
the Svarga (i. e. worldly prosperity) as well as the Mokfa (the
state of final emancipation from Sarhsara), to him. Nothing
except me is dear to him.
3. Persons who are endowed with spiritual knowledge
i. e. know the distinctness of Atman from the body and Prakrti
and realization of the self (i. e. knowledge that Param&tman is
both the goal and means to attain to Him) are able to cognise
(and reach) my highest state. Such a knower bears me up with
his spiritual enlightenment and hence he is the beloved-most to
me.
4. The stage of (spiritual) perfection attained by even
a single particle (or ray) of knowledge cannot be brought about
and reached by performance of austerities, visits to sacred pla
ces and ablutions in holy waters, muttering of mantras, charities
(e. g. donations of cows, gold, land), prescribed purificatory
acts (according to Sdstras).
5. Hence, Uddhava, securing vijndna i. e. the bliss of
one-ness with Param&tman by means of jft&na i. e. realization of
the spiritual knowledge (of the identity of the jiva and Param-
dtman and being endowed with the knowledge (jH&na) and its
realization (VijUdna, mentioned above), worship me devoutly.
6. It is reported that having worshipped me by means
of the sacrifice in the form of Jfidna and Vijndna ( as explained
above) in their heart, sages of yore have attained to spiritual
perfection (i. e. absorption in me).
7. * The three-fold modification1 (viz. those resulting from
* VJ. slightly differs:
Birth and other states of the body are transferred from the body to the
Jfva (due to ignorance), though he is really unconcerned with them. The
Lord being non-physical is not affected by them at all. Liberation is
attainment to the Lord after casting off this psycho-physical organism,
els m^îirduhkkdmtndamtbkavasya mama prdptir eva nwktihj
1* via. the birth, existence and death of the bodyEK.
X I. 19.10. 2029
the mind or self, caused by fate and by elements and living

beings of which you are the substratum, is nothing but illusion
(Mdyd). It did not exist in the beginning or at the end but
appears in the middle (just as the misapprehension of a serpent
or a garland, in stead of the reality of its being a rope, does
not exist before it is misapprehended or after the clarification
of the reality). When birth and other states (viz. existence,
growth, transformation, decay and death) affect this body of
yours, what do they affect you who are the basis of these modi
fications. For (as in the case of misapprehension of a rope as
a serpent) what exists before the beginning of the misapprehen
sion (viz. the reality of a rope) and what remains after it (is
cleared up viz. the existence of a rope) does exist in the middle
also. (Just as the rope, the substratum of these changes, remains
the same, unaffected by them, you are not touched by the six
changes in the body from birth to death).
Uddhava said :
8. Lord of the universe ! Be pleased to elucidate to
me, in details, this ancient, extremely pure (and hallowing)
traditional ( convincing, spiritual) wisdom accompanied with
renunciation and intuitive knowledge, in such a way (as will
dispel my ignorance). embodiment of the universe ! Please
explain to me your path of Devotion (BhaktuYoga) which is
sought after by the great (gods like Brahma).
9. Lord ! To a person troubled on all the sides by
threefold afflictions (viz. those caused by fate, through bodily
or mental disorders and caused by other beings or elements)
and tormented with the scorching miseries in this terrible path
of Samsdra, I do not see any other place of shelter except the
umbrella of your pair of feet which (in addition to affording
cool shade-protection from the miseries of Sarhsdra) shower nec
tar (of spiritual bliss)1 on all sides.
10. Supremely glorious Lord ! Be gracious to lift me
up who have fallen in the dark abysmal hole of Saths&ra where
in bitten by the serpent of Death, this person (1 myself) is ex
tremely thirsting after low pleasures of senses. Be kind to spri-
I. Blia of liberation from SathsAraVR.

2030 Bh&gavaUi P u rdn a
kle me on all sides with your words leading me to the liber

ation from Samsdra.

11. Formerly, King Yudhis{hira (who was friendly ta
all beings) asked this very question to Bhisma, the foremost
among the observers of the path of righteousness, while all o f
us were in the audience.
12. After the termination of the internecine war among
the Bharata clans (at Kuruksetra), he was greatly purturbed
and despondent on account of the death of his friends and rela
tives (in that war). After listening to a number of discourses
on various points of Dharma (religion and righteousness), he
asked him about the paths of righteousness leading to the em
ancipation from Samsara.
13. I shall now recount to you those discourses which
were full of precepts on spiritual wisdom, dispassion, Atmic rea
lization, faith and devotion, as I heard them from the lips of
Bhi$ma.
14. It is my (considered) decision that that is the real
jddna (spiritual wisdom) by which one can perceive in all be
ings, the (twenty-eight principles consisting of the) nine (viz.
Prakftiy Purusa, mahat9 aharhkdra and the five tan-mdtrds or subtle
elements), the eleven (the five cognitive senses, five conative
organs and the internal-organs or the mind), the five (gross
elements viz. the earth, water, fire, air and the ether) and the
three (gunas viz. Sattva9 Rajas and Tamos) and also that the
Paramdtman as permeating these all.
15. This is definitely the (real) vijHdnathat a person
does not now perceive (as he did in the initial stage) the plu
rality of principles as being real or that the many principles
are permeated (through and through) by the one Para~Brahman
but that Para-Brahman is the only Reality (and the other prin
ciples, etc. are unreal). He should also see clearly that the
origination, continuation and destruction are concerned only
with entities which are constituted by three gunas (and as such
they are transitory and unreal).
XI 9.23. 2031
16. * That alone is the Real Existence which continues

to exist at the beginning, in the end as well as in the middle
and persists while one evolute leads to another and remains
unabsorbed in the process of involution (as the residue at the
end).
17. The Vedic text, direct perception, tradition and
inferencethese are the four (authoritative) tools of knowledge.
As plurality of phenomenal world is not supported by any of
these authoritative instruments of knowledge, a (spiritually)
wise person gives up the concept of plurality.
18. As all sacrificial and ritualistic acts (which lead to
heavenly life) are the effects and hence subject to change (and
transient), a wise person should perceive that all the eventual
fruits of such acts including the position of god Brahma are
inauspicious and transitory like the visible ones.
19. I have already expounded to you the path of Devo
tion, as you cherished a liking for it. I shall expound to you
once again the most effective method of the Bhakti-Yoga,
sinless Uddhava.
20-23. Sincere faith in the nectar-like stories about me,
constant rehearsal of my glories, unswerving faith and devotion
to my worship, singing hymns in my praise, deep reverence in
rendering service to me, to prostrate before (touching the gro
und with eight parts of the body) for bowing me, rendering
greater devotion to the worship of my devotees, the perception
of my presence in all beings, directing all bodily activities for
dedication to my service, to sing exclusively of my glories, to
resign the mind to me, renunciation of all desires, to give up
for my sake wealth, enjoyments and pleasures (if they come in
the way of devotion to me) and dedication to me of the per*
formances of sacrifices, charitable acts (donations, etc.), offer
ing of oblations, repetition of mantras, observance of vows and
austere penauce done for my sakeall these (definitely) lead
to Devotion.
* VR: The true knowledge recognises the fact that existence is
the essential nature of Atman as he does not change with the change of the
body (as | god, a man or a sub-human being) and remains at the end
(even in Adokfa where physical bodies do not exist).
2032 JBhdgavata Pur&na
24. Uddhava ! It is by performing such acts (of devo

tion) by persons who have dedicated themselves to me com
pletely, that real Devotion to me is engendered in them. What
other objective in life (of such a devotee) remains unaccom
plished ?
25. When the mind, full of the attribute called Sattva
and hence perfectly tranquil, is resigned to me, the person
(concerned) becomes endowed with righteous spiritual wisdom
reinforced with dispassion and reaches the state of If vara.
26. When (on the contrary) the mind is dedicated to
things other than I (viz. persons and objects in Sam sira), it
goes astray with senses and getting stained by Rajas and atta
ched to asat (Tomas or transitory objects) it becomes the rever
se of above (i. e. becomes unrighteous, ignorant, full of passi
ons, etc.)
27. That (act or course of conduct) which promotes
devotion unto me is the real Dharma (righteousness); the per
ception of the one-ness of the Soul is spiritual wisdom; non
attachment to guâs (the objects of senses) is the real dispass
ion; and possession of mystic powers (such as atomization,
magnification, levitation and others is the state of Ifvara.
Uddhava said :
28. vanquisher of enemies ! What are the different
observances which are laid down as Tama (self-control) and
what varieties of vows are prescribed as Niyama ? What is the
nature of Sama (spiritual quiescence) ? What constitutes Dama
(Self-restraint) ? A/yna, what is the definition of forbearance
(titikfd) and that of moral courage ? Lord \
29. What is the nature of charity and of penance ? What
is real bravery ? What is truthfulness ? What constitutes Rta
(moral or divine Law) ? What is real renunciation ? What
wealth is desirable ? What is a sacrificial performance and
what is the nature of Dakfind (sacrificial fees to be offered to
sacrifice) ?
30. Where lies the real strength of manhood, Lord of
Lak$ml? What is the real fortune or gain? Kesava, what is
the Supreme Love and the highest type of modesty (ffrt) ?
i
X I.19.38. 2033
What is the real adornment? What is the nature of pleasure

and pain?
31. Who is (really) a learned man and who is a fool?
What is the (correct) path? What amount to going astray ?
What is Svarga (celestial world) and what is a hell? Who should
be regarded as a kinsman and what is a home?
32. Who is rich and who is poor? Who is pitiable and
who is the master (controller) ? Be pleased to elucidate to me
the contraries of these, Protector of the righteous.
The Glorious Lord replied:
33-35. Abstention from causing any injury to others, to
speak to the point what is true yet agreeable, to abstain (even
mentally) from appropriating what belongs toothers, absolute-
non-attachment, modesty, abstention for accumulating or stor
ing anything in ones possessions, faith in &stras celibacy, firm
ness in Dharma, forbearance, fearlessness (or to afford protec
tion from fear) (These twelve constitute the yama observances).
Purification of the mind as well as of the body, repetition of
a mantra or Gods name, austerities, offering oblations (to
gods) deep faith and reverence for $&stras> hospitality, perfor
mance of my worship, visit to sacred places, working for the
good of others, contentment and rendering service to preceptors.
These are Tamos and Niyamas^ twelve each in number, prescrib
ed for the followers of the path of Pravrtti and Nivrtti. If
these are observed, thy confer prosperity or emancipation (from
Saqis&ra) as desired by the observers.
36. Sama is devoutly and firmly establishing ones intellect
(or mind) in me; Dama is the control of senses; Tittkfd is to bear
up quietly with afflictions; Fortitude {Dhjrtx) is the complete
control over the palate and the sex.
37. The highest type of charity is absention from harm
ing other creatures; austerities consist of absention from desires
(of enjoyment) ; heroism lies in conquering ones natural crav
ings and to look upon all as equal i.e. one-ness ( i.e. Brahman)
everywhere is truthfulness.
36. Wise persons say that sweet yet truthful speech is the
Rfa ancCnon-attachment to ones actions is cleanliness and
(not mere bodily cleanliness ) ; renunciation is giving up the
nations of and mine as well as desires of fruit here and

hereafter ( and not merely deserting ones home ).
39. Righteousness or taking to the path of God-realiza
tion is the desirable wealth (and not money, cattle and prope-
rity). 1 am the sacrifice (and should be performed with this
knowledge and not as a ritualistic performance). Spiritual
enlightenment is real sacrificial fees DakfiriA and not gold and
other things offered as such); the real strength is the control of
breath ( which leads to the control of the mind ).
40. Fortune is my divine state having the six attributes
(such as rulership, piety, glory, affluence and others and not
mere favour of luck ); The highest gain is ( sincere ) devotion
to me; learning consists in perceiving the underlying one-ness of
the Atman (and not mere erudition) and Hri is the abstaining
(with repulsion) from doing a prohibited act (and not the
sense of shame after committing it).
41. Sri (Adornment) lies in good qualities such as
absence of desires (and not gold crown and other ornaments);
happiness consists in transcending the sense of both pleasure and
pain (and not mere enjoyment); Misery lies in craving after
pleasures from fulfilment of desires (and not scorching from
fire, etc.). He who knows the path of liberation from the
bondage of Samsara (or has the true knowledge of the nature
of the bondage and emancipation) is a real Pa%$ila.
42. He is a fool who conceives that his body and its
belongings constitute the Atman. It is proclaimed that the true
path is that which leads (the follower) to me (God-realization
and the wrong path is the path of Saths&ra (Pravrtti Marga)

which causes the distraction of the mind. Svarga is the

predominance of the Sattoa guna.
43. Hell connotes the ascendancy and sway of the
Tamogu$a, friend Uddhava ! The (spiritual) preceptor is ones
(real) relative and that is me only. The human body is the
house and one who is richly endowed with excellent qualities is
a wealthy person.
44. He who is discontented is a destitute and he who
has no control over his senses is a pitiable wretch. He is the
master whose mind is not attached to gu$as (objects of senses),
XI.20.3. 2035
while the reverse of this (i.e. the slave) is a person who is

addicted to the pleasure of senses.
45. In this way, Uddhava, all your queries have been
clearly explained by me. What more need is there for a lengthy
discussion ? The following is the criterion of deciding what is
good and evil : It is evil to pry into the weak points and merits
(of a thing) while the habit not to think of them both is good.
CHAPTER TWENTY
Elucidation of Karma, Jn&na and

Bhakti Togas
Uddhava said :
1. Injunctions and interdictions regarding specific acts are
ordained by the Vedas which are commandments of you, the
Supreme Ruler. And they consider the goodness and badness
of acts with reference to the good and evil consequence of
those acts. (This being the case, how is it that you say that it
is evil to pry into the weak points and merits, while the habit
not to think of them both is good (Supra 19.45).
2. It is the Veda which distinguishes between the order
of merit of different castes or social classes and stages in life,
of the merit-based gradation of persons born from the marriage
of the high caste man with a lower caste woman and the
lowcaste man with a higher caste woman. It points out the
merits or otherwise of the material, venue, age and season
( proper for performing sacrifices) as well as (the acts which
lead to) heaven and hell.
3. How is it possible to follow your word ( the Veda)
which is characterised by expressions laying down injunctions
and interdictions and which leads men to liberation from
Sarhsdra^ unless one has the power of discrimination between
the good and the evil.
4. The Veda, a form of your word, serves as an eye to

manes, gods and human beings, Supreme Ruler. It helps
them to get insight into the unseen* (i.e. the heavenly region
or liberation from Sarhsdra) and the end and means of attain
ing them.
5. It is through the Veda, your own command, that the

notion of distinction between the good and the evil, is derived
and not independently by anybody's individual opinion or by
nature. When that distinction (recognised by the Veda) is
refuted by the Veda itself that (naturally) causes bewilderment.
The Lord replied :
6. With the desire of securing final beatitude ( Mokfa)
to beings, three types of Yogas (courses of disciplines) have
been expounded by me. They are the path of knowledge, path
of (desireless) Action and path of Devotion (and they corres
pond to the Brahma, Karma and UpUsana, sections of the Sruti).
In no part of the Veda, any other means or path of
liberation has been propounded.
7. Out of these paths the path of knowledge is meant
for those recluses who are nauseated with ritualistic acts
(and the ephemeral nature of the promised happiness accruing
from them) and consequently have given up such Karma*. But
the Path of Karma is prescribed for those who hanker after the
fulfilment of their desires and are not disenchanted with such
(ritualistic) acts.
8. The path of Devotion is conducive to the attainment
of Liberation in the case of a person who by a lucky chance
has come to cherish a devout faith in my stories (and in the
efficacy of my name) etc. and who is neither disgusted with nor
deeply attached to the performance of (prescribed religious)
acts.1
One should continue to perform (prescribed religious)
actions till he does not feel disgusted.
9. A person should continue to perform the religious
acts prescribed for his particular caste and stage of life till he
1. VJ. believes that gods belong to this category.
X I.20.15. 2037
(being disenchanted with the futility of the promised fruits

from those Karmas) feels disgusted with them or till devout
faith in listening to my stories (meditating upon me and such
other form of Bhakti) is not engendered in him1
10. Uddhava ! A person who follows the religious
duties (prescribed for his particular class (Varya) and stage
in life (Alrama) and worships me through performance
of sacrifices without cherishing any interest in the fruits thereof
does not go to the heaven or hell unless he commits an act
prohibited in Sustras (either by commission or by omission).
11. If, while existing in this body (or the world) f a
person strictly follows the course of religious duties prescribed
for him (i.e. for his particular caste and stage in life) and leads
a sinless, pure life, he naturally gains pure knowledge or if
he is lucky enough may find devotion engendered in him
(as Devotion is superior to knowledge).
12-13. Both the inhabitants of the celestial world and
the denizens of hell desire to be born (as human beings) in
this world, as this life leads to the attainment of Liberation
(from SamsOra) by means of the paths of knowledge and
Bhakti which is not possible in the special bodies with which
4
the heavenly or hellish beings are vested. A wise man should

not long for heaven just as he would not desire for the infernal
region. Nor should he desire to be reborn in this world, as
it is due to the attachment to ones body that he blunders
(and does not attain liberation).
14. Realizing this (speciality of the human body) and
being aware that though this human body is capable of attain
ing fa (Liberation from Sarhs&ra) it is after all mortal, a
person should not be negligent and exert for attaining Libera
tion (lit. non-return to this world) before he is overtaken by
death.
15. The biid (the individual soul) who has built its nest
on the tree (viz. this body) which is being mercilessly hacked
down by persons cruel like the god of death, feels happy in
abandoning its nest and the tree, if it is not attached to it.
1. VJ. thinks that the Path of Kama is expounded in this verse as the
performance of Karmas is a must till spiritual knowledge dawns or devotion
is engendered in the mind. It is the Kam arpath which purifies the mind
and renders one eligible for the path of knowledge or devotion.
2038 B h dgavata
16. Likewise a person, knowing that life is being merci

lessly hacked by day and night and trembling with fear discards
all attachments and desires. And after realizing the Supreme
Self he settles in the state of perfect bliss.
17. He is certainly a perpetrator of spiritual suicide
who would not (even) attempt to get over the sea of worldly
existence (Saijis&ra) even when he, by a lucky chance (through
the grace of God), has easily obtained this excellent boat in the
form of the human body which, the main spring of all good
fruits1, is extremely difficult to procure and which is not only
equipped with all accessories (useful for all purposes) and
piloted by the helmsman in the form of the spiritual preceptor,
but also is propelled by me like a driving favourable wind.
18. When, on foreseeing (the evil consequences of
attachment to the fruits of Karmas) a person gets disgusted
with actions prescribed in the Sdstras (and meant for obtain
ing some ulterior motive as its fruit) and thus becomes unattach
ed and indifferent (to the fruits of the Karmas) , he should
control his senses and, by constant practice of directing his
mind to contemplation on the Self (Atman) , steady it in medi
tation (on the Self).
19. If, the mind while being made to concentrate
steadily (on the Self) begins to stray (towards objects of sense)
immediately and thus becomes unsteady, the Yogi should be
vigilant and try to bring it back under control by conciliatory
method (by making some slight allowance to its inclination).
20. Exercising control over breath and subduing ones
senses, he should not remain negligent about the vagrancy of
his mind but watch it vigilantly and with his reasoning capacity
reinforced with SaUva9 he should bring his mind under control.
21. Like unto a horseman breaking an unmanageable
horse by allowing its inclination in the beginning (and tightly
bridling it just at the proper moment), the established method
of repeatedly withdrawing the mind (by the above-mentioned
conciliatory process) by knowing its natural inclination, is
regarded to be (the proper path to) the highest Toga.
1. The human body is called Adya as it alone is eligible to realize
Brahman and a being can attain god-head through this body only out of
eighty four lakhs of speciesEK.
X I.20.27. 2039
22. With a thorough understanding of the (funda

mental) principle of the Sankhya system (of thought), he
should contemplate the chain of causation in the evolution
(from Prakrti creating the Mahatsubtle elementsgross
elementshis own body) and in the involution (the reverse of
the above process from his body to Prakrti) of all objects, till
his mind becomes serene.
23. The mind of a person who is disgusted with the
world (due to pondering over the evolution and involution
given in the Sankhya philosophy) and becomes renunciated
and contemplates repeatedly the teaching of his preceptor,
becomes free from all evil thoughts (such as identification of
the body with the Self.)
24. It is by means of the path of Toga like Tama (self-
control) and others and by the knowledge gained by thorough
investigation of the ultimate principles (viz. Satbeing and
a-sat non-being) or1 by worship and propitiation of my images
or symbolic representations, that the mind should be made to
contemplate on me, the Supreme Soul which is the only object.
25. If (per chance) a Togi happens to commit an ini
quity through mistake or lapse on his part, he should burn
down that sin by the process of Toga (like meditation of the
Lord, repeating the Lords name, etc.) but should never resort
to other expiatory rites.
26. Firm devotion and strict observance of duties pres
cribed for ones own class in society (Varna) and stage in life
{Airama) has been called a merit (the opposite of which is
obviously demerit or sin). An actionan inborn tendency of
living beings to do somethingis impure by nature. A distinc
tion between merit and demerit (or virtue and fault) has been
drawn (with a view to make people avoid the wrong course).
A restriction has been imposed on actions (Kaunas), as it is
intended that all attachment (to worldly objects) be given up.
27. When devout faith in my stories is awakened, a
person becomes disenchanted with all the acts (religious rites,
sacrifices, etc. enjoined by the Vedas). He knows that they
(i.e. the rewards promised as a result of those karmas). are full
I. or* shows the independence of the path of DevotionSR.
2040 Bhdgavata
of miseries, but is not able to renounce them (due to a waver

ing state of mind).
28. Under such circumstances, he should cherish faith
in me and with a firm resolution should worship me, full of
love and devotion. Even while he continues to enjoy objects
of pleasure (or has a longing for them), he should damn them
as sources of misery.
29. A sage who constantly worships me according to the
Path of Devotion expounded by me previously, finds that all
the deep-rooted (and hence apparently in-eradicable) desires
in his heart disappear, as I am established therein.
30. The very moment, I, the Soul of all, am realized,
the knot (of aharhkdra) in the heart is snapped; all his doubts
are cut asunder, and all his Karmas are exhausted.
31. Hence neither spiritual wisdom (jn&na) nor renun
ciation (vairdgya) is a general pre-condition for attaining the
Final Beatitude (mokfa) (in the Path of devotion) if the Bhakti-
Togin (the follower of the path of devotion) has intense devot
ion to me and has his mind firmly fixed in me.
32-33. What is secured by performing prescribed Vedic
Karmas or by undergoing austere penance or by spiritual know
ledge or from dispassion or by following the path of Toga or by
pious liberal donations as also by other means of attaining
spiritual blissall this my devotee fully and easily realizes by
the path of Bhakti whether it be svarga (Heaven) or mokfa or
even my abode.
34. But pious people who are wise and absolutely devot
ed to me desire nothing, even if absolute liberation from which
there is no return to SarrisHra, is conferred on them by me.
35. Desirelessness is, therefore, the highest and the most
efficacious way to attain the summum bonum. Hence real
devotion is engendered in him who longs for no blessings and
solicits nothing.
36. Merit and sin resulting from the commission or
omission of the enjoined or interdicted acts are not binding
on those who are absolutely devoted to me, are even-minded
and have realized me who am transcendental to reason.
XI.21.4. 2041
37. In this way, those who follow these paths proclaim*
ed by me, attain to the blessed abode of mine, which the
learned know as the Supreme Brahman.
CHAPTER TWENTYONE
Criteria far determining the good and the evil
The Lord said:
1. Those persons who discard the path of devotion,
spiritual knowledge and righteous (desireless) actions which
have been expounded by me (and which lead to me), and seek
trivial pleasures through fickle senses, continue to wander
through various species in sarhsdra.
2. Firm adherence to the course of duties to which one
is eligible (by Sdstric prescription) is described as virtue while
the reverse of it (i.e. strayed devotion to another man's duties
to which one is not eligible) is a fault. Such is the^definite
decision about them both (i.e. about virtue and fault)1.
3. * Even if things (or acts) be similar, the decisions
that it is pure or impure, virtue or fault, auspicious or inaus
picious, are made for the guidance of investigation so that one
may control ones inclination towards them.
4. sinless Uddhava ! It is for the sake of distinguish
ing the righteous way from the unrighteous, what is pure and
what is impure, has been decided for regulating the behaviour
what course of conduct is permissible for kings (under
emergency some concession has to be given to a ruler for adopt
ing the inauspicious or impure means or to an individual for
1. SR. clarifies that a virtue or a fault is not inherent in the act, but it
is the eligibility of the doer which decides the matter.
* VR. Though the factors of an act (such as Time, Place, agent,
mantras or the particular karma be the same, they present two different sides
of eligibility. It is after investigation that one can decide whether it is good
(leading to auspicious consequences) and bad (resulting in evil conse
quences) .
2042 Bhdgavala Purdna
the bare maintenance of his life but to store such impure subs
tances is forbidden). Such a (sinless) course of conduct has
been shown by me (in the form of smrti-writers like Manu
and others) for the guidance of those who are the bearers of
the responsibility of showing the path of religion.
5-6. The elements, viz. earth, water, fire, air and
sky, united with the Soul, constitute the causes of the
bodies of all beings, from god Brahma to an immobile. Even
through the point of material bodies and the Atman all creatures
are constitutionally the same, it is, however, to enable these
creatures to attain their respective objectives in life (viz.
Dharma, Artha, Kdma and Mokja) that the Veda has given them
diverse names and forms (about their respective Varna and
Aframa) and enjoined their respective code of conduct.
7. It is for regulating what work should be done or
what act be prohibited that qualities like goodness or badness
have been ordained by me with respect to time, place and
other conditions, as well as with reference to substances
or things (like rice) to be obtained, pious-most Uddhava,
(my object being to ensure the attainment of the fruits of
Karma1.
8. Out of countries, those tracts of laud where black-
antelopes are not found are unholy, and it is still more so, if
people there-of cherish no devotion to Brahmanas. Even if
hallowed by the presence of black deer, the tract known as
Sauvira123 (i.e. lacking in pious people) or Kikata* (Eastern
Bihar, Bengal and Orissa and inhabited by the uncultured
people or having the majority of Mlecchas or a barren place,
is unholy.
1. KarmaQdm niyamdrthamphala-sddhandrtharji fVJ.
2. Variously identified with upper sindh (VR and N.L. De) or
northern Saur&ftra along the Gulf of Cutch (Rhys Davids.) &R. is led
away by grammatical derivation.
3. It appears that in the old Smfti period, these states were not
completely Aryanised. Hence a visitor to them, except on purpose of a holy
pilgrimage, had to expiate the sin of visiting it, by the rite of investing the
sacred thread. VR quotes a miff text as follows :
Aibga*Vadg&KaliAgef Saurdftra-MagMefu ca /
Tirtha-y&hdth vind gatvd punak sarhskdram arhati / /
X I.21.11. 2043
9. That period of time is regarded as auspicious or

good which is proper for performing Vedic rites either due to
adequate supply of materials (for that rite or sacrifice) or by
its very nature (e.g. the early part of the day). But the time
when the materials for the rite are not available or there
are politically, unsettled conditions and earthquakes etc., or
when the period is unfit for performance of religious rites (e.g.
during the mourning period), that period of Time is considered
to be bad or inauspicious.
10. The purity or impurity of a substance depends on
the contacts with some other thing (e.g. washing with water
purifies a thing, while if contacted with urine it becomes
impure), or by the word (e.g. in case of doubt about purity,
the decision of a learned Brahmana), or by purification (e.g.
sprinkling flowers with water purifies them, but by smelling
they lose their sanctity for worship), by passage of time1, or
by the bigness or smallness of size (e.g. a big lake cannot be
polluted by the touch of a man of the depressed class but it is
regarded polluted, if the tank is a small one.)
11 (The same thing becomes pure to one and impure
to another). The purity or the impurity of a thing depends
upon the physical strength or weakness123(Time of receiving)
the information or knowledge8 and affluence;45(certain things
are pure or impure in relation to different places, states and
other circumstances). Hence the incurrence of sin depends
on the time and other circumstances6.
1. &R. quotes a Smrti which lays down :
Rainwater stored in reservoirs should be used for drinking but it should
be avoided for the first three days. As for water stored at other times, one
should wait for ten days after which it attains purity.
2. Eating food during the period of solar or lunar eclipse is prohibited
as sinful to normal people but is permissible to the aged, sick or weak persons
Sr .
3. If the birth of a child in the family is informed within ten days, the
nearest kins have to observe a seclusion but the same information after ten
days has no such binding effect.SR.
4. To use soiled or old clothes is permissible to the poor, but a rich
person incurs sin by using themSR.
5. For example : It is sinful not to wear a gold ring at the time of
performinglnmdAW! or other religious duties. But it is not sinful if they are
2044 Bhdgaoata Pufdna
12. The purity of (food) grains, utensils of wood, bones

(like ivory) t textiles, liquids like oil, ghee, metals like gold
and deer skins and earthen wares, bricks etc. is decided by
Time, air, fire, earth and water either jointly or severally.
13. By applying which things an object smeared
with an impure thing removes that impure coating, and foul
smell and restores its normal state to it, is called the purifier.
14. A twice-born* person (even a Siidra is to be includ
ed in this category) should purify himself by sanctifying acts
and factors like bathing, giving charitable gifts, performance
of penance, age (of eligibility for performing a certain act)
physical power, initiatory rites like investiture of the sacred
thread, performance of sandhyd, remembrance of the Lord
and his name, and then proceed to perform his prescribed
duty.
15. The purity of Mantras depends on correctly know
ing its procedure and application from the proper preceptor.
Resigning a Karma to me, is the purity of that act. Religious
merit is acquired through the purity of above-mentioned six
(viz. place, time, substance, agent, the sacred formulathe
mantra and the righteous act performed). The opposite of it
results from the absence of these circumstances.
16. (Intrinsically a thing or an act is neither good nor
bad). Under some circumstance a merit turns out to be
demerit. (Acceptance of help of a thing in emergency may be
condoned but the same is a fault in normal condition), but
by a quirk of fate, it may be vice versa. The Vedas have ordain
ed some injunctions for the regulation in deciding merit and
demerit (or for creation of dispassion about objects of senses),
but confusion in understanding them fundamentally cuts the
*i ,*
U llv U w Iit
17. Those who are already sinners, commission of an

act similar to other sinner is no longer a demerit. Sexual
intercourse with ones married wife (during the prescribed
not worn in regions infested by robbers SR. quotes Smfti text which lays
dowp that the factors of time, place, physical and mental condition, mater
ials, its objects and other relevant circumstances must be taken into account
before determining the purity of a thing or a person.
XI.21.25. 2045
period) is not a sin for a householder, though it is so for a

Sannydsin. He who lies on the ground has no further fall.
18. From whatever object or course of action, a person
desists, he becomes free from attachment. This Dharna
(righteous course of action) is the source of well-being and
removes grief, delusion and fear.
19. By mistaken attribution of agreeable qualities to
(sense;-objects, man comes to cherish attachment for them.
From attachment springs up the desire to possess it, and desire
leads to quarrel among men (for securing it for one's self).
20. A quarrel breeds irrepressible anger which is follow
ed by infatuation. And the all-round grasping capacity and
judgement of man is soon swallowed up (and obscured) by
this self-delusion.
21. pious Uddhava ! A man devoid of intellect and
judgement is reduced to the stage of non-existence. He fails
in (accomplishing) his purpose in life, even as a man who has
lost his consciousness or is dead.
22. Through deep attachment to worldly objects, he
does not realize himself nor the Supreme Self. He wastes his
life in vain like a tree, breathing mechanically like bellows.
23. Just as a promise of delicious (eatables) is made (to
children) before administering a dose of (wholesome yet un
palatable) medicine, this promise of fruits to be reaped (in
heaven) is made for creating a liking (for religious duties), as
an introduction to the elucidation of the (path to the) summum
bonum or Mok$a9 even though it does not lead men to the final
beatitude.
24. Even though they are the cause of misery (viz.
bondage in Samsdra) to the Soul, men, by their very nature,
are attached in their heart of hearts to their desires and
belongings (like cattle) to their life and to their relatives.
25. How can a wise person (or the Veda) direct persons
who are ignorant of their own real interests (or the highest
spiritual bliss) and yet put implicit faith in the Vedas
which promise cattle, long life1, progeny etc., through per-
1." "Span of life, power of the sensesVR.
2046 Bh&gavata
formance of sacrifices wander in the path of misery (of Saqis&ra)

and (after enjoying the celestial life) enter the dark hell in the
form of plant life?1
26. Not comprehending this real purport of the Vedas,
some persons of low understanding (of Asura mentality) mis
take flowers (i.e. flower-like heavenly enjoyments) for the
fruit of eternal bliss in Mokfa. But the real knowers of the
Veda) like sage Vyasa) never do so12.
27. Persons hankering after sensual desires are miserly
and avaricious. They regard the flower (the flowery pleasures
in heaven) as the fruit (of Liberation from sathsdra), They are
stupefied by the Fire-cult, and at the end of their life go by
the path of smoke (dhuma mdrga)y and fail to realize their self
and their real region, viz. Mok$a.
28. Like unto persons whose vision is bedimmed with
mist, they, to whom ritualistic performance or killing beasts
for sacrifices appear as the real teachings of the Veda and are
bent on gratifying their carnal desires, do not know me who
am stationed in their very heart (as their Inner Controller)
me who constitute this universe, and from whom this world has
been created, dear Uddhava.
29. If persons have a liking for eating flesh and would
like to kill animals, they should restrict this injury to life to
the performance of sacrifices (in which the flesh remaining
after oblations is shared by all as prasddathe grace of
gods). But this (performance of animal sacrifices) is not an
obligatory duty.3 Without understanding my implied meaning
expressed indirectly, these persons who are addicted to sensual
1. VJ. raises the objection that the scripture which misleads people to
momentary pleasures would cease to be Veda (katham iti vi$aydbhiniveiena
tamo viiatas tdn pmas Iff oifqyefu Vedah katham yuftjyan na katham apiyunakti /
mmatta-v&kya-s&myapr&ptubhqy&d iti Stfah /
2. VJ. ; Persons of Asura nature being ignorant of the true purport of
the Vedas speak of the heavenly happiness when they really mean that Libe
ration from sathsAra is the real fruit. VJ. thinks that Asuras (i.e. persons of
Asura nature) are implied in these verses.
3. Some editions add : "Hearing this commandment of the Veda,
people are not deluded into such acts.**
X I.21.35 2047
pleasures1, unnecessarily kill animals and get themselves troubl

ed and tortured by them after death.
30. Those wicked persons who take delight in killing
animals for sport, (outwardly) worship gods, manes and lords
of beings by the slaughtered animals oblated in performing
sacrifices, but they really want to gratify their addiction (to
flesh).
31. Painting in their mind (the rosy picture) that the
next world which is unreal like a dream, non-existent, yet
charming to the ear, is certainly real, they spend their resources
(in performing sacrifices) enteitaining the hopes of blessings
(in the next world), just as a merchant, (abandoning his
present fortune) stakes the whole of his property (in a dubious
sea voyage) in the hope of earning more wealth (and loses
both).
32. Persons in whom these attributes, viz. Sattva, Rajas
and Tamas are ingrained, worship gods headed by Indra who,
being possessed of Saliva, Rajas and Tamas, take delight in them
but they do not worship me (who transcend the gunas).
33. They strongly hope that by worshipping god with
performance of sacrifices in this world (during their life-time),
they would enjoy themselves with heavenly pleasures (in the
next world) and at the end of that celestial life, they would
be born in noble lineage and live in palatial mansions.
34. With their minds distracted by the flowery language
of Karma-K&nia holding out promise of heavenly life) these
proud and highly obstinate persons (steeped in perverse
notions) do not like even the mention of my name.
35. (As a matter of fact the Vedas advocate the path of
renunciation). Although the Vedas deal with the three subjects
(viz. those concerning ritualism, devotion and spiritual know
ledge), they teach mainly about the Brahman and the AtmarP12
1. SS & VR add here : vftkd paiUn vihirpsanti hiipsyante pretya tais tu te j

2. VR. : They teach that the Supreme Brahman is abiding as the
Inner Controller in all beings (sarv&ntar&tma-bhfUa-Para-brahma-vizayah). They
deal with the nature of the Supreme Brahman, His attributes and the path
of -.
2048 Bhdgavala Purdna
(that the Atman and Brahman are identical). The Vedic texts
(mantras) or their seers present their exposition in an indirect
way, as such presentation (with hidden import) is liked by me
(it is expected that only the pure-hearted persons are eligible
to know the real import of Vedas. If others follow it literally,
they will be misled and give up their karmas (religious duties)
prematurely).
36. * The Veda, the verbal form of the Brahman, is
extremely difficult for comprehension. It constitutes the vital
air (The Pard stages of speech), the mental faculty (the PaJyanti
and Madhyamd stages of speech at the mental plane) and the
oral expression (the Vaikhari stage). From the cosmic point
of view the cosmic pr&$a is limitless and unending, too deep for
comprehension and unfathomable like the sea.
37. It is presided over (from within) by me who am all
pervading master of infinite powers, the attributeless, change
less Brahman, the- inner Controller and perceived in all created
beings in the form of unstruck', (andhata) sound like fibers filling
the stalk of a lotus.
38. Just as a spider evolves (lit. vomits) out of its
mouth woolly cob-web fibers from its heart, the Lord in the
form of Hiranyagarbha, through Prdna (the vital air) manifests
himself in the form of Veda. Essentially he is absolutely
blissful. With the material of eternally abiding unstruck,
(andhata) sound emanating from the cavity of the heart through
the medium of the mind, he brings out various sounds represent
ed in the letters of the alphabet.
39-40 The Lord who is the embodiment of the Vedic
meters and essentially sweet (lit. nectarine), manifests out of Om
* (i) EK : After explaining how Pranava evolves from the Pard rdflf
till it is expressed orally (with the vaikhari he states that despite the efforts
of sages like Vy&sa, Sumantu, Jaim ini and others, the Veda has remained
incomprehensible, but it is the Lord who knows the inner subtle meaning of
the Veda.
(ii) V J : Veda is incomprehensible except through my Grace. The
terms prdfta etc. in the verse designate god Brahmk and others which pre
side over senses. The Veda is too deep etc. like the sea for the ineligible
persons (atpddkikiritab).
X l.21.43. 2049
the Vaikhari form (of speech) which flowed out in a thousand

ways beautiful with various sounds classified as consonants,
vowels, sibilants (,,S), semivowels (y,r,l,v). Such proliferat
ed pranava (OM) became expanded in various languages and
was characterised by metres each consisting of four more letters
than the previous one, and is (in a way) limitless. The Lord
who creates this unlimited Vedic speech, also withdraws it1
within himself.
41. (In the Vedas) there are many metres like Gayatri,
Usnik, Anustubh, Brhati, Pankti, Tristubha, Jagati, Aticchanda
At asp Atijagati and Virat.
42. Nobody else except I in this world, knows the real
implica ion2'the very heart as to what the Veda prescribes, what
it explains, what it prohibits after making a statement.
43. It lays down injunctions of worshipping me
(through performance of sacrificesThis is the Karma K anda).
1. VR. : AH the articulated sounds are evolved out of OM (Pranava).

It is ever-abiding and of unlimited extent, expressing wonderful ideas in four
chief metres (each foot of which is longer by four syllables than that of the
previous m etre). It is Pr&na which evolves and withdraws this speech.
2. VJ. : I t is only the vital breath who, through my Grace knows it
( .. cet vdyur mat-prasdddt vttti)
* (1) $R and GD : Just as the sap derived from the seed by the
sprout proliferates into branches but the original sap runs all through these
branches, leaves etc., the Lord, the sap of Pranava, pervades all the branch
es of the Veda which is a proliferation of Om.
SR. pays obeisance to the e tern ally-free promulgator and Knower of
the Veda who enlightened him on what is Atman. This Supreme Ruler is
his preceptor and his preceptor is the Almighty Lord. To him I bow'.
(2) VR. : The Veda states that the difference such as a man, a god, a
subhuman being etc., is the modification of Prakfti and this difference has
nothing to do with the individual Soul (jfoa). The veda finally concludes
that I ( the Lord) am distinct from every other principles (vedah . . . dtva-
manufyddi-bhiddm mdyd-mdtram prakrti- mdtram anudyatdm jiva-svar pratifiddhya
. . . sarva-tattva-vilakfana -mat-pratipddanena paryavasita-iydpdro bhavatityttdvdn
evftyarthah !)
(3) VJ. : There is no difference in my incarnations. 1 am V i^ u tn
each of them. The bondage of samsdra is due to my will. By following the
path of devotion, the spiritual knowledge dawns and the jlva is liberated.
Stating thisahe Vtda which depends on V&sudeva for its supports sinks into
silence.
2050 Bhdgavata
It declares my Nature (as gods to be worshipped and enuncia

tes the path of Devotion or, and it removes Upasana Kanda)
external universe that is imposed on me (i.e. the part called
knowledgeJndna Kanda). I am verily the purport of the
entire Veda Basing itself on me, the Veda first explains diver
sity (in me) as the result of (Finally) denying the
reality of diversity, the Veda assumes silence (is merged in me.
Ultimately I alone stay existent).
CHAPTER TWENTYTWO
Enumeration of Principles ( Tattvas) The Distinction between
Praktti and fa
Uddhava enquired :
1. How many fundamental categories or principles have been
enumerated by sages, Lord of the Universe ? We have heard
you enumerate them as nine, eleven, five, threein all twenty-
eight categoriespreviously.1
2-3. Some say that the number of categories is twentysix,
others twenty five, some others seven; some declare it to be
sixteen, four and eleven respectively; while some others state
that it is seventeen, some, sixteen while some others thirteen. Be
pleased to explain to me, Long-lived one, with what stand
points the sages severally declare (lit. sing) such a variety in
the total number of categories.
The Lord replied :
4*. Though it is not supported by Reality what those
Brahmanas (experts in Vedas) declare is but correct as all the
(4) JG . : The Veda feels that it has achieved its purpose by entire
dependence on Lord . He quoted BG. (XV. 15). VedaiS ea Jdrveir
aham eva vedyafr etc.
1. vide ch. 19.14.
*. VR : when the Br&hmanas accept my M&ya or Prakrit as the
bash for classification, what position is impossible and hence untenable.
Hence all the positions taken by Br&hmanas stand to reason.
XI.22.11. 2051
categories are mutually inclusive. What theory is not tenable

(lit. difficult to establish) when my Maya potency is accepted.
5. The reality is not as you stated; what I affirm is
correct.** The cause of difference among such disputants is my
insurmountable potencies1 viz. Sattva, Rajas and Tamas which
create innumerable mental tendencies.
6*. Difference (of viewpoints or theories) which be
comes the subject of arguments among the disputants arises due
to the cogitations (and resulting permutations and combina
tion) of these powers. But when the control of the mind and
the senses is achieved, the cause of disputation disappears and
as a sequal, wrangling or discussion ceases altogether.
7. Due to the mutual inclusiveness of the categories, the
enumeration of categories varies according to the stance adopt
ed by the speaker in explaining them as cause and effect,
(resulting in the inclusion of effects into causes).
8. Even in only one category all the other categories are
found included, irrespective of their inclusion either as a cause
or an effect.
9. As there is the possibility of offering a logical reason
ing for the causal relations of these categories as well as their
enumeration as advanced by these disputants, according to their
capacity of argumentation, we, therefore accept the position
presented by them.
10. As realization of the Atman by self-effort is not possi
ble in the case of a person possessed by nescience or ignorance
which has no beginning, another person who knows the truth
is essential for imparting the truth to him. (This preceptor
being God as distinct from Jiva, the number of categories be
comes twentysix according to these disputants).
11. (But those who hold that the number of these prin
ciples is twentyfive and not twentysix argue:) There is not the
lightest distinction between (Individual Soul) and
1. VR. regards Prakfti, Alahat, Akankdra, etc. as Gods powers.

. According to V J, wrong apprehension is due to the different
powers o f the Lord and the w angling on different viewpoints is due to
different attitudes of the mind. Once the mind is concentrated on the Lord
through settle-control, misapprehension disappears.
2052 Bhdgavata &
livara (God), as both arc characterised by intelligence and

consciousness). The assumption that they are mutually dis
tinct and different is not correct. (The argument that God
must be posited for imparting Self-realization is untenable as)
(Self-knowledge or the faculty of knowing is inherent in
sattva-guna which is a constituent of Prakrti,
12. Prakrti is nothing but the equilibrium of the attri
butes or modifications known as Sattva, Rajas and Tanias, They
(Sattva, Rajas and Tamos) are the cause of the creation, suste
nance and destruction of the universe respectively. Thus they
are the attributes of Prakrti and never that of Atman,
13. In this (Sankhya) system of thought, knowledge is
regarded as the modification of the attribute called Sattva,
action, that of Rajas and ignorance, that of Tamas. Time is the
cogitating principle disturbing the equilibrium and agitating
theûnor while Nature is the Sutra or Mahat,
14*. (After elucidating the three categories mentioned
(v. one above) the Lord enumerates the nine principles in that
verse as follows :)
Puruja (The Intelligent Principle), Prakrti (The Primor
dial M atter), Vyakta or Mahat (the principle of Cosmic intelli
gence) Ahamkara (the cosmic Ego), the sky, air, fire or light,
water and the earththese are the nine categories enumerated
by me.
15. The senses of hearing, touch, sight, smell and
tasteare the faculties of cognitive senses. While the
organs of speech, hands, the organ of generation, the organ of
excretion are the conative organs. The mind, however, is both
a cognitive and conative (internal) organ, dear Uddhava.
16. Sound, touch, taste, smell and colour or formthese
are the five varieties of objects of senses, while locomotion,
expression or speech, excretion ( including urination and defe
cation) and manual skill are the functions of the organs of
action.
*. VR. : and Prakrti constitute the body of Param&tman.

includes all sense-organs and the five elements have in them five
objects of senses.
XI.22'22. 2053
17. At the beginning, at the time of creation of the

Universe, Prakrti assumes the functions of both cause and
effects. Through its attributes Sattva and others, it assumes the
state of being created, while the unmanifest Parana remains as a
witness.
18. The Mahat and other categories being agitated and
impregnated with the energy of the glance of the intelligent
principle (Purufa) combine together and create the egg of the
Universe, reinforced with the power imparted by Prakrti,
19. Those who hold that there are only seven categories
state them as follows: Five categories beginning with the ether,
knowledge i.e. knower or J iv a (Individual soul) and the Atman
(Supreme Soul), the support (of the seer and the seen, the sub
ject and the object). The body, sense organs (and five) life
breaths are evolved from these.
20. According to those who hold that the number of
categories is six, they are as follows: Five elements and the
sixth is the Supreme Person. Combining with the elements
which are evolved (out of himself) by him, he created this
universe and entered into it (as A ntaiydm in , the Inner con
troller) .
21. *( Another view mentioned in verse above holds
that) the number of categories is only four. These are as fol
lows: Fire, water and food i.e. the earth, which are born of the
(fourth category viz.) Atman. Like the evolution of things made
up of parts, the creation of the universe (which too consists of
numerous parts) has taken place out of these (four catego
ries) .
22. (In verse 3 above, a view holds that the total number
of categories is seventeen.) When the total number of categories
is spoken of as seventeen, they are enumerated as follows; Five
gross elements, five subtle elements1 (mdtrd-tan-mdtrd); five
It is not understood why VR includes the explanation of eleven

categories here when a later i.e. 24th verse deals with eleven categories.
According to VR the Atman, five dements and five (cognitive) senses make
up the eleven categories.
1. E i^takes mdtrd ôbjects of senses, EB 22.2-4.
2054 B h d g a va ta P u r Ana
(cognitive) senses, mind and the Atman, the seventeenth

category.
23. When (the principles or categories are) counted as
sixteen, the Atman (the thinking Principle) is also spoken of as
the mind (the rest being as in the above verse). They (number
of categories) are said to be thirteen, when the five elements
(Bkdtas), five senses, the mind and soul in two forms (viz. Indi
vidual soul and the Supreme Soul) are calculated together.
24. Another view which holds that the total number of
categories as eleven, is as follows: The Soul (including the
mind) consists of five elements (Bhtitas) and five senses. While
eight Prakrtis (viz. mahat, AhaAkdra%mind and five elements}
combined with (the intelligent Principle) make up
the nine categories.
25. In this way different enumerations of fundamental
categories have been hypothesized by old sages (to clarify the
difference between Prakrti and Puru$a. All of them are tenable
as they are cogently supported by (logical) reasoning. How can
a theory proposed by the wise be unbecoming ?
Uddhava submitted :
26. Kf?na, although (as you say it) Prakrti (Pri
mordial nature) and Purusa (the intelligent Principle possess by
their very nature different distinctive characteristics, (in
our practical life) no difference between them is noticeable as
they are mutually dependent and inter-related. (The Atman
is found in the physical body which is the product of Prakrti
while Prakrti is found in the Atman, as both body and Soul
appear identical)
27. For the Atman is noticed in the Prakrti (the physical
body being a product of Prakrti), while the Prakrti is found in
the Atman. (The very concept of I is impossible unless Prakrti
and Atman are together, lotus-eyed Lord, it behoves you to
remove this grave doubt in my mind, by your decisive words
supported by skilful logical reasons, Omniscient Lord.
28. It is through your grace that the individual Souls
(jivas ) receive enlightenment. It is due to your power (call
ed AvidyA or Nescience) that knowledge of the Jivas is obscur
XI.22.31 2055
ed. You alone and nobody else knows the course and working
of your own M&y&.
The Lord replied :

29. There is a fundamental difference between Prakrit1
(the psycho-physical organism called the body) and Puru$a
(the Soul), eminent Uddhava. This (body) is subject to
changes (such as boy-hood, youth, old age, etc.) as it is creat
ed out of the disturbance of the balance of gunas (while the
Soul is changeless and self-existent)
30. Dear Uddhava my klayd which is constituted of
three gunas9 creates through them manifold differences and
concepts about them, in various ways. The creation which is
subject to modifications is of three typesAdhydtma, Adhidaiva
and AdhibhUta.
31. (For example) The sense of sight is Adhydtma The
form or colour (i.e. the object seen) is AdhibhfUa and the asjiia
or part of the sun present in the occular sense is Adhidaiva,
These at e interdependent (anyone of them depends on the
other two) for its existence. But not so that (the sun) which
exists independently in the sky. In the same way the Soul
(Atman) who is the cause of the Adfydtma etc. is different from
them. It is by virtue of his own inherent power of conscious
ness that he illumines other agents (such as Adhydtma) which
shed light on others. Similar (threefold) nature can be predi
cated about the senses of touch, hearing, smell and taste and
of the mental faculties (ego, etc.)
1. SS.VR. and V J. interpret Prakrti in a broad sente as (the created

universe*.
(i) VR : This created universe consisting of Adhibh Ota, Adhidaiva and
AdkyAtma, is evolved out of AhadAdra which in turn is the evolute of Prakrti*
A hariihira as applied to an individual is a synthesis of Atmk (or psychic)
qualities expressing love, hate and physical qualities like corpulence, etc.
(ii) VJ : There is a cardinal difference between Prakfti and Pmm$a.
The confusion between the two is due to misapprehension caused by Tama-
, The"universe is a creation of the combination of gape# in different pro
portions, with a particular gape dominating the whole combination.
32. Aharhkdra (the ego) is the modification caused by

the agitation of gunas (as a result of the disturbance of their
equilibrium) caused by the Time-spirit or the Supreme Ruler
(who is thus an instrumental cause). It is an evolute of the
Mahat, of which Prakrti is the material cause. It is of three
types viz. Vaikdrika (from Sattva guna), Aindriya (from Rajo-guna)
and Tdmasa (from Tamo-guna). It is the Aharhkdra which causes
the notion of difference and delusion.
33. The Atman is essentially pure knowledge. The
controversy about the existence or non-existence of difference
(between the Soul and the body or Aharhkdra is due to non
realization of the self. Though it has no basis and is mean
ingless (as it lasts till self-realization), it is true that it will not
disappear from the minds of those who are averse to metheir
very self.1
Uddhava said :
34-3 5. Be pleased to explain to me how persons whose
minds have turned away from you, accept (are born into)
and give up (in death) various bodies high or low as deter
mined by their own Karmas, Govinda. This phenomenon
is very difficult to comprehend (properly in all its aspects) by
persons of poor understanding. Generally there is a scarcity of
persons who know this as all people are deluded (by your
Mhya) *
Tkt Lord explained :

36. The mind of men as modified by the subtle impres
sions left by karmas and accompanied by the five (subtle)12
1. VJ : Such people presume existence for the non-existence and met

versa. Perceiving what is contrary to reality these people identify Jioa with
b a r s and deny the reality of the universe (A dig at Advaitavdda). Accor
ding to VJdifference between jta s, iMmra and the reality of the universe is
true but the opponents deny it and hence the controversy.
2. VJ thinks that the purpose of Uddhavas* asking this question is to
blow if there is any ocher cause of the transmigration of the soul.
(mftdaftk jMtaisk jasmp-mrti kidf&au* kdraoarh km prechati
Uddhaoab)-
X I.22.41. 2057
senses, transmigrates from one region (i.e. body) to another

and the Soul though distinctly different from them, follows
(due to the influence of Ahathk&Ta.)
37. The mind is under the dominance of (the residual
impressions left by) Kaunas. According to their influence the
mind (at the time of death) broods over the objects actually
experienced (during the life-time) or heard (as promises of
future fruits of karmas as stated in scriptures. (After death) he
becomes manifest (i.e. is reborn) among the objects contem
plated by him and the previous objects (in the last existence)
are lost in oblivion. Thereafter, the memory connecting the
previous existence with the present birth becomes lost.
38. Due to excessive attachment to the present body
and objects of enjoyment or due to some mysterious reason a
person does not remember (anything about) his body, etc. of
the) last existence. Such total obliviousness is verily the death
of a being. (It is the body that is forgotten and dead and not
the Soul).
39. And they (scriptures) opine that the (new) birth of
a being consists of the identification on the part of the jiva
with the objects of enjoyment i.e. with a particular body just
as one imagines oneself identical with the body in ones dreams
or in a day-dream ( forgetting that his body in the wakeful
condition is different, liberal Uddhava.
40. In this manner, in the present dream state, the jiv a
does not remember his previous dreams or reverie and looks
upon himself as a newly born person, though as a matter of
fact he is the same old already existent person.
41. When a new body which is the site of the ten
sense-organs, is born or the mind, the basis of the senses, identi
fies itself with a new body (in a different birth), the three
fold distinction (viz. a particular body being the highest, the
middling and the lowest, Or of being in the wakeful, dreamy
or sleepy state, Or the body, the mind and senses)
though unreal, becomes apparent in the Atman who alone is
real. Due to false identification with them, the Atman be
comes the cause for the idea of internal and external differ
ences (jUe. He enjoys external objects of senses and experiences
internal"( mental) states such as pleasure, pain etc.). Even as
2058 B h & g a m U a P u r & n a
an individual Soul (jive) creates (out of himself) a number of

unreal bodies and sees himself as many in a dream or the father
of a wicked son, though himself impartial, looks upon differ*
ently with the friends and foes of his wicked sons.
42. ( In order to confirm Uddhava*s feeling of renuncia
tion, the Lord adds unasked).
It is every moment that bodies of creatures come into
being and go out of existence, through the force of Time of
inexorable velocity. But the velocity is too subtle to be per
ceptible to gross senses.
43. Just as in the cases of changes (in size of) flames,
the flow of the current of a stream and changes in the (green
or unripe, yellowish or ripe) appearances of fruit, so in the
case of all created beings, changes in age and other factors
(such as physical strength, lust, skill, etc. are brought about by
(the continuous current of) Time.
44. (Even though the luminous particles in a flame
appear and disappear every moment) the statement is made
that This is the same lamp9, (and although particles of water
flow down the current giving place to other ones at the same
spot in the stream of water) it is asserted that this is the same
water of the stream9,1 similarly when the persons whose life is
a waste (due to ignorance) say, 'He is the same m an/ their
notion and talk is unreal (for changes take place in the body
every moment. The notion of unchanging absolute identity is
incorrect).
45. Even this (ignorant) person is neither bom nor dead
due to the seed of his karmas. The Atman is immortal. It is
an illusion to predicate birth and death in the case of Atman,
as in the case of fire (which survives to the end of the Kalpa
but) which is regarded as enkindled or extinguished due to the
limiting condition of the piece of wood with which it is
associated.
XI.22.54. 2059
46. Entry into the womb, existence in the womb, birth,

childhood (upto the age of five), boyhood (upto the age of
sixteen), youth (upto the age of fifty), middle age (upto the
age of sixty), old age and deathThese are the nine stages of
the body.
47. These fanciful states of the body (which are not
related to the Soul), both high and low, are identified as ones
own due to associations with Gunas. It is seldom that someone
disowns them and casts them off (through the Grace of God).
48. Ones own birth can be inferred from that of one's
son and death, by that of one's father. But he who clearly
understands that birth and death are related to the body, this
knower is the Atman who is not subject to and characterized
by both ( birth and d eath ).
4. Just as the knower of the sprouting of a plant and
of its end, is different from the plant itself, so also the Atman
who is the seer, is distinct from the body.
50. An ignorant person does not distinguish his Atman
from his body in this way and becomes infatuated with the
object of the senses and identifies himself with the body, and
thus becomes a subject of transmigration or Sathsdra.
51. He wanders in the whirligig of Sathsdra by being
born as a sage or a god by doing actions dominated by sattva-
guna; by his association with rajas he is born among Asuras or
human beings, and through association with tamos, he goes to
the state of evil spirits or sub-human beings.
52. Just as one imitates the artistes while one witnesses a
dance or attends a musical performance, in the same way the
Atman though free from desires or inactive, witnesses the quali
ties of Ahashkdra and is prompted to imitate them.
53-54. Just as trees (though stationary) on the bank of
a flowing stream of water appear to be moving or when the
eye is set rolling, the earth appears to be rolling; or ju st as
reveries and dream visions though unreal give the pleasurable

and painfiil experience to one, similarly, the sarhsdra that is the

pleasures or the pains experienced therein are unrealf
descendent of Dai&rha.
* r M
2060 Bhdgavata Purdrta
55. Though from the point of reality, worldly objects

have no existence, the sarhsdra does not vanish in the case of a
person who broods over them, just as a person experiences
evils in a dream.
56. Therefore, Uddhava, do not enjoy the objects of
pleasure with the senses which are by nature evil (unreal).
Please understand that it is merely an illusion which shows
difference which is reflected in the Atman due to ignorance
about its true nature.
57-58. Even if scolded, insulted, defrauded, envied,
belaboured, fettered, deprived of the means of livelihood or
defiled with actual spitting and urination and thus persecuted
in various ways by the wicked and the ignorant, and thus sub
jected to a difficult situation, an aspirant after Final beatitude
should extricate his Atman by dint of his own self.
Uddhava submitted:
59. Please explain to me in such a way as I may under
stand it, prominent among the eloquents. I consider this
outrage of the wicked on my self as simply unbearable.
60. Nature (or Attachment to ones body) is too power
ful even for learned people, (they will certainly revolt against
such treatment) except in the case of those who are absorbed
in performing the (course of) duties enjoined by you, and
have become quiescent by securing asylum at your feet.
CHAPTER TWENTYTHREE
The Song of a Recluse (Bhikfu Gita)
Sri Suka (son qf the sage Bddardyana) said:
1. When thus prayed by Uddhava, the foremost of his
devotees, Lord , the prominent leader of the Daiarha
dan, whose glorious exploits are worth listening, appreciated
the speech of his servant (devotee) and explained to him in
details.
XI.23.10. 2061

2. disciple of Brhaspati ! Verily there is hardly any
such perfectly pious soul who is capable of consoling his mind
which is pierced by the harsh abraisive language of the
wicked.
3. A person is not so much pained when pierced by
arrows in his vital parts, as he is by the shaft-like cruel words
uttered by the wicked, cutting to the quick.
4. In this context, a holy ancient legend is (traditional
ly) told, Uddhava. I shall describe it to you. Please listen
to it with full concentration of mind.
5. This legend is sung by a certain recluse who was
maltreated by the wicked, but who retained the composure of
his mind by remembering it to be the consequence of his
Karma ripened into fruition.
6. In the country of Avanti (country around Ujjain in
Madhya PradeSa), there lived a certain twice-born (Br&hmana)
tycoon of enormous wealth, a merchant-cum-agriculturist by
profession. He was so miserly that he made his own body,
sons, wife, deities, guests and servants to suffer by his parsi
mony. He was a woman-addict, greedy and most irascible
by nature.
7. He never showed the courtesy of greeting his relatives
and guests, at least orally. In his desolate house (devoid of
religious activities), he did not satisfy his self by catering to
its needs and desired objects, at the proper time.
8. His sons and relatives hated him for his wickedness
.and miserliness. His wife, daughters and servants felt disgusted
with him and did nothing that would please him.
9. With this type of Yaksa (ghost) like guardian of
wealth who was destitute of both the purufdrthas in life (viz.
righteousness and enjoyment of pleasure), and had thus fallen
from this world as the next, the five deities of the five daily
great sacrifices [mahdyajftas) viz, gods, sages, forefathers, sub
human beings and men (all of whom are claimants to our
earnings) got enraged with him.
10. highly liberal Uddhava ! As all the fund of his
merit got exhausted due to his neglect of the (above-mentioned
2 0 6 2 Bhdgavata
five) deities, even his entire wealth which was amassed by him
with great labour and pain was lost.
11. Some of the wealth of that wretched Brahmapa was
appropriated by his relatives. Thieves robbed some of it,
while the rest was taken away by Providence, Time, govern
ment and other people, Uddhava.
12. In this way when he became destitute of wealth,
was devoid of righteousness and pleasures in life and was neglect
ed by his relatives, he, being despondent, was lost in deep
insuperable anxiety.
13. A deep sense of despair overwhelmed that pitiable
Br&hmana, while he was brooding over it for a long time, and
was lamenting over it, with his throat choked with tears.
14. He mourned to himself, Alas ! What a pity ! In
vain have I subjected my body to hardship gaining neither
religious merit nor any worldly pleasure. And all the hardship
for acquisition of wealth was also lost.
15. Generally, the wealth hoarded by the miserly never
confers any happiness on them. In this world, it causes afflict
ion to their selves (minds and bodies), and after death it leads
them to hell.
16. Just as even a small spot of leprosy mars even an
otherwise covetable beauty, so avarice, even of the smallest
degree, spoils the pure spotless glory of the glorious and
praiseworthy excellences of the virtuous.
11. It is the lot of people to undergo hardships in
acquiring wealth, to experience fears and anxieties in preserving
and increasing it while acquired, and to suffer delusion when
it is lost or spent in enjoyment.
18-19. In the opinion of the public, the fifteen evils found
in men viz. theft or misappropriation, violence, falsehood,
hypocrisy, lust, anger, pride, arrogance, dissensions, enmity,
distrust or breach of faith, rivalry, addiction to women, wine
and gamblingall these are rooted in wealth. Therefore, a
a person desirous of securing the highest good, should renounce
even from a distance the evil, the misnomer of which is artha
(wealth)
20. Brothers, wives, parents as well as friendsall of
whom are tied with bonds of affectionget separatednay,
XI.23.27. 2063
are instantly made sworn enemies for a paltry piece of coin (a

cowrie shell).
21. These (near ones) become agitated and are incens
ed (lit, burn with anger) even for a paltry amount of money.
They suddenly snap bonds of friendship, immediately abandon
him out of rivalry to kill him.
22. Having obtained birth in the human species which
is sought aft 2r even by immortal gods, and even the highest
status of Brahmana, they discard it. Having thus ruined their
self-interest, they get degraded into an evil state (viz. hell).
23. Having (fortunately) secured birth in this human
body which is a gateway to the heaven (svarga) and Final
Emancipation (mokfa), what person will feel attached to wealth
which is the centre (abode) of all evils.
24. He who does not share his wealth with gods, sages,
manes, living beings, relatives and kinsmen (all of whom arc
claimants of that wealth)1 nor does he spend it on himself, is
merely a Yak$a, (a ghost) guardian of his wealth and he
falls down into hell.
25. My life and strength have been wasted in the fruit
less attempt to acquire wealth. It is with these (three) that
wise people attain the Final Beatitude. Aged ( and devoid
of strength and wealth as I am ), what good can I accomplish
now ?
26. For what purpose does a learned person, aware of
the evils of wealth, constantly put himself into the vain efforts
of acquiring wealth, the desire for which is fruitless ? It is
certain that this world is thoroughly infatuated by the deluding
potency of some (indescribable) person.
27. What purpose of a person who, caught in the jaws
of death, is being devoured by death, could be served by
riches or by them who bestow wealth on him or by the objects
of pleasure or by those who confer such objects on him or by
actions which may lead to a new birth ?
I. I t b regarded that what one acquires does not belong to him only
individually, but gods, sages, etc. are also instrumental to that gain and as
such thesejqlaimants should be propitiated by the daily five mahd-yajlias.
2064 BhUgavata Pur&na
28. Ii is certain that Lord Hari, the embodiment of all

gods, must have been graciously pleased with me and has
brought me to such a state. For the despondency (that has
been engendered in me by His grace) is the boat (which will
help me cross the ocean of samsara) .
29. In the remaining part of my life, I, in whom the
sense of renunciation has awakened, shall remain self-compla
cent (in my mind), and shall cease to be careless about my
object in life (viz. working for final beatitude), and shall dry
up my body in performing penance.
30. May the gods, the divine rulers of the three worlds
bless me with their grace in this state (of working for my own
salvation). ( My life may be very short) but the ancient pious
king Khatvariga1 attained the region of Brahman (realized
Para Brahman and became one with him) within the brief
span of Muhurta (45 minutes).
The Lord said:

31. Having deliberated and resolved in his mind in this
way, that pious-most Brahmana of Avanti loosened the knots
(of Akarhkdra and the feeling of mine-ness) in his heart, and
turning into a quiescent recluse, he became a sage engrossed in
meditation.
32. Having brought his mind, senses and breath under
his control, he wandered over this earth, entering towns and
villages only for begging alms, wearing no external charac
teristics (about his being a recluse) and forming no attach
ment to anything.
33. Seeing that aged, dirty (nude) recluse, evil-minded
persons (in the town) maltreated him in various humiliating
ways8.
34. Some took away his triple bamboo staff (a symbol
of total renunciation), some his begging bowl, and others, his12*
1. vide-Supra I I .1.13 (Vol. I. P. 154 and Ft. note No. 505).

2. The ill-treatment meted out to this nude, unclean (as &R put it)
mendicant as given in the following verses, is similar to that given to Mahft-
vira, the 24 th Tlrthahkara of Jainas, as described in the AcMAga Sutra, I
Srutaskandka. The textual similarity between these two texts is worth noting.
X I .23.42. 2065
water-jar (of gourd), some, his seat, some, his string of beads
and others, his quilting of rags and strips of cloth.
35-36. (To make a show of return) they showed and
returned those articles to him and instantly snatched them
away from him. While the poor fellow was eating food he
got by alms, on the bank of the river, those sinners urinat
ed on his head and spat on him. They forced the silent sage
to break his (vow of) silence, and if he refused to speak, they
belaboured him.
37. Alleging that he was a thief, some threatened him
with words of abuse. Shouting Bind that fellow*. Tie him
down, some people tied him with ropes.
38. Some reviled him contemptuously. He is a rogue
carrying ( the triple-staff as) an outward emblem of piety. He
has become a bankrupt (depleted in wealth) and is driven
out by his relatives, he has therefore adopted to this form of
livelihood.
39. (others would say) O he is quite robust and stout
hearted like a big mountain. He seeks his end by (assuming
the vow of) silence. He is relentless like a crane .
40. In this way some ridiculed him; some broke wind
against him. Like a toy, they tied him, whilst others, encaged
him.
41 Whatever type of affliction that came to his lot
whether caused by the elements, or by his Fate (or gods) or his
own body he took it in his stride reconciling himself with it, as
ordained by his Fate, in which he must acquiesce.
42. Persecuted thus by the dregs of the society, who
wanted to bring about his downfall (by making him abandon his
saintly life), the Brahmana, remaining firm in own Dharma
(course of righteous duties) and strong in fortitude of the
Sattoic1 type, sang the following song.
1. This is defined in BG 18.33 as follows :

The unswerving firmness whereby through Yoga, the functions of
mind, theyital breath and senses are regulated, is called sdttoika.
2 0 6 6 Bhdgavata
Tlu Br&hmana said**

43. Neither these persons, nor any deity or myself
(body), nor planets nor Karma nor the Time-spirit is the cause
of pleasure or pain. But as it is said (in the irutis) , it is the
mind alone that is the real cause of these, for it is the mind
which sets into motion (the wheel of)Sarhsdra (worldly
existence).
44. It is this powerful mind which creates i.e. sets in
motion the gwuis (viz. sattva, raja and tamos) . From those gunas
proceed Karmas of wonderful, various kinds which are white
(sdttvika or meritorious), black (J~dmasic> sinful) and red {R&jasika
a mixture of merit and sin). It is from these that various species
of life (corresponding to the colours of characteristics of the
guQas) proceed.
45* *. The Atman is perfectly unconcerned and inactive,
though associated as the Inner Controller with the mind
(which is actively engaged in Sarits&ra) . He is shining like gold
i.e. is characterised by His potency of perfect know
ledge. As a friend or director of mine i.e. of the jivat
he stands merely as a witness with his vision unobstructed.
But that very jiva (individual soul) assuming the mind as identic
cal with the Self, enjoys the objects of the senses, becomes at*
tached to the (three) gunas and gets entangled in the bondage
of Sarpsgra.
46. The control of the mind is the ultimate goal of
charitable gifts, observance of righteous duties (prescribed for
ones caste and stage in life), abiding by the rules of discipline
called Niyama1 and Tama*, study ( of philosophy), performance
of acts enjoined in the Vedas and observance of good vows (e.g.
* calls this soliloquy of the Br&hmana as Ajfd-dasa Jtoki GUd in

eighteen verses),
* VJ :The Supreme Soul, with unclouded vision, witnesses the
activity of the mind of the individual soul. T hat activity is the cause of
Seahsdra. But the Supreme Soul is unconnected with it as he it the embodi
ment of pure Miss, lie is my friend. I t is the jtoa in the bondage of
5Ms4re, who it deeply attached to his mind which forms his subtle body. It
is the jibe who is addicted to objects of senses and pursues them.
1. They are : purity, contentment, penance, study of Vedas and
singing the name of the Lord.
2. They are : Non-violence, truthfulness, non-stealing, celebacy and
owning no property.
X I .23.51. 2067
fasting on the Ekddail day). For the Supreme Yoga consists

of withdrawal of the mind from all (external) things and con
centrating on the Param&tman.
47. Tell me what he has yet to accomplish by giving
charitable gifts ( and other acts mentioned above), if his mind
is perfectly serene and established in the Supreme Self.
What good purpose can charitable gifts etc. serve, if ones
mind is distracted, uncontrolled and inactive (through sluggish
ness, etc.)?
48* If the mind is subdued other senses as well as gods
presiding over them (automatically) come under control. But
the mind is not subjugated by anyone. The mind is thus a
formidable deity, who is mightier than the mighty1 He who
can bring the mind under control, is the god of gods.
49. Without conquering the invincible enemy of inexora
ble force which cuts one to the quick, some persons infatuated
(by ) inflict a ruthless war upon other mortals, and make
friend of some enemies of others and remain indifferent with
still some other persons.
50. The bodies are the creation of the mind ( and not
real). Identifying themselves with their bodies as mine and
I the people whose intellect (mind) has become blind
entertain the false notion that this is P, He is anotherother
than I , and thus under this misapprehension they wander
in the darkness (or SarhsSra) which being limitless is difficult
to cross.
51. If an individual person is posited to be the cause of
$ (1) SS. states that the grace of the Lord ii necessary for controll
ing the mind.
(ii) VR. takes the formidable deity as the Supreme Lord, and inter
prets : The Supreme Lord, refulgent in his own splendour, should be wor
shipped by pious acts like charitable gifts, etc. keeps the mind attracted
towards him. H e is mightier than the mighty and rules over the gods who
are the presiding deities of the senses. They are afraid of him.
1. &R quotes a Srati as follows :
sarvam idnm /
- n&'nyasya mono vaiam atwiyfya /
bhiftno hi dtvak sahasah sahlydn /
2068 Bhdgtwata
pleasure or pain (experienced by us), the Atman (who is

neither a doer nor an experiencer) has nothing to do with it.
T hat (passive and active) relation (of giving and experienc
ing pleasure or pain) is between two bodies (of the doer and
of the sufferer), which are (after all) made of dust. If a person
bites his own tongue with his teeth, with whom should one get
angry for the pain.
52. If the presiding deities of our senses be presumed to
be the cause of our pair, how is it related with the Atman (who
is unconcerned with it)? For it is with the two organs of the
same body) that the modification, viz. giving and receiving
pain is concerned. When one limb of a body strikes another
limb of the same body, with what part of the body can a man
get angry?
53. If (it be argued that) ones own self is the cause
(of our joys and sorrows), then the very nature o f the soul
being responsible (for the pleasure or pain) none else can be
the cause. (But even the Atman cannot be the cause as he is
not insane to create trouble for himself). If there is any
other cause than the Atman , it cannot be real (as only the
Atman, the all-pervading Brahman, is real). That being the
case, theie is neither pleasure nor pain in reality. Where is
then the cause to get angry?
54. If it is presumed that planets are the cause of
pleasure or pain, planets can affect a body that is born1. How
are they related to the Atman who has no birth? Moreover,
astrologers state that good or evil planetary influence, affect the
planets. But the Atman is neither the body nor a planet. With
whom should the Self flare up?
55. Granted for the sake of argument that Karma is the
cause of pleasure and pain. But how does the Atman come into
the picture? Karma ts possible when one and the same body
1. $R . explains astrological ly, when the planets are in the unfavour

able houses of the horoscope (the 8th, the 12th, e tc .) of a person then they
harass him. But this trouble is to the body due to the identification of a
presiding deity of a planet with the body. The planets create trouble inter se
due to their enmity. But Purufd (the Sd|f) is unconcerned as he is neither
the body nor a planet.
XI.23.59. 2069
happens to be both sentient and insentient (for only the in

sentient can undergo a modification and sentiency is a condi
tion precedent of action). But the material body is non-
sentient ( and hence incapable of undergoing experience of joy,
sorrow, etc.), while the Self is pure sentiency. With whom can
he get wroth? For, KarmOf the supposed cause of pleasure or
pain, does not exist at all.
56. Even if the Time-Spirit (K&la) be regarded as the cause
of ones pleasure and pain, it has no relation with Atman (as
it is a part of Brahman with which the Atman is identical. It is
generally agreed that the whole never troubles its part. For
example:) A flame is not destroyed by the fire. (It goes out
when its limiting condition viz. fuel, is burnt down), so also
the coldness of ice does not deaden with cold its particles1.
With whom can the Atman flare up as there is no scope for
duality or pairs of opposites in the Supreme (Brahman)?
57. The Atman is transcendental to prakrti. Hence no
pair of opposites (such as pleasure and pain can be imagined
to affect the ParamUtman either through the instrumentality of
anything, at any time or place,, in any way, as it is possible in
the case of Aharhk&ra (Ego) which is of the nature of (or cause
of) Sarhs&ra. One who has realized this, has nothing to fear
from created beings.
58. Therefore, basing myself firmly on this conclusive
faith in the Supreme Soul which the ancient-most great sages
espoused (with careful deliberation), I (a poor recluse as I am)
shall get over the uncrossable ocean of darkness (i e. Sarhs&ra
by resorting solely to the feet of Lord Mukunda.
The Lord said:

59. Having lost his wealth, he became disgusted (with
Sarhs&ra). Overcoming his feeling of despondency, he became
a recluse and wandered all over the world. Though he was ill-
]. VR. puts it a bit differently:
The Atman being sentient and of intelligent nature cannot be attributed
pleasure or pain under the force of Time. If Time is regarded as the cause
of the Soul's pleasure or pain, Time must be regarded as the cause of the
heat of tbe"6re or the cold of ice (and not their real nature).
treated in this way by wicked people, he remained steadfast to

his course of righteous conduct (unflinchingly). The sage sang
the following song:
60. There is no other person (except ones ownself)
which causes weal or woe to one's self. This mundane exist
ence consisting as it is, of friends, foes and indifferent persons, is
nothing but delusion of the mind caused by darkness (ignorance
of the Self)".
61. Therefore, Uddhava, having concentrated your
intellect (mind) firmly in me, make all possible efforts to cont
rol your mind. This is, in brief, the entire teaching of Yoga.
62. A person who, with a concentrated mind, muses
over, listens to or recounts to others this song of the recluse
which teaches the control of the mind with the realization as
the Supreme Lord1, will not be overpowered by pairs of oppo
site states like pleasure and pain.
CHAPTER TWENTYFOUR
Elucidation of Samkhya Yoga

The Lord continued :
* Now, I shall elucidate to you fully the Samkhya1
1
doctrine as definitely and conclusively ascertained by ancient

sages (like Kapila and others). Having realized this (philoso
1. Brahma-niffhatn Brakmotkarfa-jti&tia-pUrvaka-metno-nigTaha-laksmanam /
j
* : Though the Supreme Soul is one without a second, all the

quality arises through Prakfti and Puru$a due to M&y&, and it (the quality)
dissolves into him again. person who realizes this after close enquiry and
contemplation, becomes free from the delusion of quality.
2* S&rhkhya (i) correct knowledge about the Prakfti, Purusa and
TSvara as being distinct from one anotherVR.
(u) Correct knowledge of the T ruth (as it is in reality)VJ.
(iii) The discriminative knowledge of what is the Soul and the non-
SoulVC.
X I .24.3. 2071
phy) thoroughly, a man can immediately shed off the illusion1

(in the form of duality like pleasure-pain, etc.) caused by the
erroneous notion of difference (between oneself and others,
etc.)
2* In the beginning, during the Pralqya stage (when the
universe did not exist and), before the Tugaperiod(began to
run its course), in the first Tuga called Krta when people were
accurate in discriminating between the reality and its sembl
ance or illusion, the seer (or the subjective conciousness) and
the totality of the objective existence were identical (one only)
undifferentiated substance completely absorbed in Brahman.
3. That entire undifferentiated Reality, viz. the Brahman
is beyond the reach of speech and the mind. It (the Brah
man) became (as if) dual8 in the form of Maya or objective
existence and that which is reflected in it, viz. the Jiva.
1. bhramaThe illusion in regarding one's body as the Soul or an

absolute beingVR.
VikaIpa(i) The body and the illusory super-impositions caused there
byVC.
(ii) Illusions regarding one's body, household, etc.SD.
vide supra III Chapters 26-27.
* (1) VR : (i) In the Pralaya stage, before the creation of the uni
verse, at the beginning of the creation during the incomparable Kfta-Tuga
( the first Tuga period) and in the case of persons who could discriminate
between the triad of the principles called cid, acid and Iivara, Knowledge i.e.
essential nature of the Supreme Soul (Paramdtman) was but onethe total
identity between knowledge and its object being absolutely undifferentiated
by name and form.
or (ii) Both knowledge (i.e. the essential nature ofjiva) and its object
(viz. Prakfti) were entirely one, undifferentiated by name and form.
(2) VJ : At the beginning of the creation, in the Krta Tuga knowledge
and its object were one (factually real). There was no scope for doubt or
mistake in the correct comprehension of the objective reality.
(3) SD : Brahman was possessed of the potencies of Prakrti, Purufa etc.
The Jiva ( individual soul, the objective reality, Prakrti were undifferentiated
from Brahman as their cause
cf. sad eva saumya idem agra dsU /
Chindogya 6.2.1.
2. -VR. : Assumed two forms viz. Mdyd and phala ( the final goal) but
JG . takes phala as the Prakdia viUfa of Brahman. According to VJ. : In the
2072 Bhdgavata
4. Out of the two, one is Prakrti possessing two aspects1

(viz. the cause and effect), and the other aspect is Knowledge
(Jfidna) and it designated as .
5. * From Prakrti which was being powerfully agitated
by me and by the glance of the Lord in the form (or
by the unseen destiny of Jiva), were evolved the gunas, viz,
Sattva, Rajas and Tanuts.
6. From the three gunas was evolved the Sutra1the
first modification characterised by the (cosmic) activity and*
then (was evolved) the Mahat (The Cosmic intelligence). The
Mahat in conjunction with Sfitra underwent modification and

Aharhkdra (Ego) was evolved therefrom. It deludes the Jivas.

m
7. Aharhkdra* (egotism) is of three types : S&ttvika (or

Vaikdrika), Rdjasa (or Taijasa) and Tamosa. It is both intelli
gent and non-intelligent or material by nature and is the cause
of Tan*mdtrds (the subtle objects, of sound, touch etc.) cog
nitive senses, conative organs and the mind.
8. From the Tdmasa (type of) Aharhkdra, the evolutes
of which are the (five) Tanmdtrds, came into existence the (five)
gross elements (like the sky, air, wind, etc.) From the Taijasa
(or Rdjasa) type came into being the (ten cognitive and cona
tive) sense-organs. From Vaikrta (or S&ttvika Aharhkdra) were
Kfta age, knowledge was one with reality and hence pure. In the Tretd age,
it became divided and gave rise to doubt and in the Dvdpara age, it deve
loped into perversity.
1. Ubhaydtmiks : (i) Being of the nature of cause and effect : SR.
(ii) EK. Being of a nature of both-ness, one essential Reality constitu
ting of Siva and Sakti aspects, both of which are non-dualEB. 24.97-101.
* VJ. uses mythological terminology all through* At the beginning
of evolution through me were bom out of Lakfmf, Brahm i () and
GAyatrl (Prakrti) . Through Lakfml and myself, Prakrti evolved three forms
viz. Gfiyatrl, Sftvitrl and Sarasvati presiding respectively over the ,
Tomas, Rqjas and Sattva,
2. The concept of Sutra as an evolute of guoas and as a predecessor of
Mahat is the contribution of the Bh. P, and is not found in the Classical
Sddkhya. EK . faithfully follows the text of the BA. P.
3 . Though usually translated as 'egotism' which is a later semantic
development, its original connotation evades translation. G. J . Larsen (in his
dasskal Sdhkhya), suggests Self-awareness*, I-ness*. The latter appears to m e
more appropriate.
X I .24.14. 2073
evolved the eleven deities1 ( presiding over the sense-organs and

the mind).
9. All these principles were impelled by me (with my
energy) and were made to work conjointly. They created the
egg of the universe which to me(The Inner Controller of this
Vairdja) became an excellent dwelling place.
10. In that egg laid on cosmic waters, I manifested my
self (and lay as Ndr&yafui on the sheet of that water). From
my navel sprouted forth a lotus called Vilva (as it was the
cause of the universe). And the self-born god Brahma app
eared there (thus Vairdja re-manifested himself as a god with
four faces).
11 . Endowed with the principle of energy (rajas) and
equipped with penance (and knowledge) and through my
grace, god Brahma, the Soul of the universe, created the worlds
with their protecting deities, consisting of three regions, viz.
BhUr-loka (the earth with seven subterranean regions like Atala
Vi tala and others), Bkuvar-loka (the aerial region above the
earth) and Svar-loka (consisting of Mahar, Jana, Tapas and
Satya lokas)
12. Suar^loka or heaven is the abode of gods. BhUloka
(the terrestrial globe) that of all mortal beings including men.
Beyond these three regions (in maharloka9Janaloka, etc.) lies the
abode ofSiddhas.
13. Below our sphere of the earth, god Brahma created
the subterranean regions (known as Atala, Vitala, etc.) as the
abodes of Asuras and Nagas. All the fruits of karmas performed
by those who are under the influence of three gunas are enjoyed
in the (above-mentioned) three spheres.
14. Afahar-loka, Jana-loka and Tapo-loka are regions free
from all impurities. These are the destinations of those who
practice Yoga, perform austerities or become sannyasins. But my
region, Vaikunfha is the destination of those who practice the
Yoga of devotion (Bhakti).
1. R. enumerates them as follows : Deities presiding over quarters,
the wind-god, the Sun-god, Pracetas (Vanupta), two A fv in lb n d n i the Fire
god Indra, Upcndra (G od V ispu), M itra (PnyApati) and the Moon-god.
They are refulgent with their splendour and hence called divas (PrakAta*
svabhdidt),_
2074 B h dgavata Pur&rya
15. * By me, the Almighty creator in the form of time-

-spirit which apportions the fruits of Karmas, this world which
is bound up with karmas, is made to go up (to Satya4oka) or
down to the insentient stage in this stream of gu$as (according
to the nature of Karmas done by these beings).
16. All beings (or objects) whether minute or big, thin
or stout which are in existence, are constituted by the pair,
Prakfti and Purufa.
17. Whatever forms the beginning as well as the end of
a thing, certainly constitutes its middle also. It is the real ent
ity (as it pervades all the states). Modifications have been only
perceptual and of practical nature, as the ornaments are of
gold or pots, of the earth.
18. The real entity at the basis of the product is that
which the earlier existence adopts as the material to evolve the
latter existence or that which is, in a given case, considered to
be the beginning and the end of a certain effect.
19. Prakfti is the material cause of what is regarded as
sat (real existence from the practical point of view or menti
oned in the previous verse). The Supreme Person is its support
(presiding authority). And the Time-Spirit is the revealer of
it (which does so by disturbing the equilibrium ofgurias ). And
I, the Brahman, constitute this triad (of Prakrti, Purupa and
K&la ).
20.** (He proves the reality of Brahman due to his persis
tence before, during and after the existence of the universe).
As long as my glance (the Divine Will) is there, this
enormous process of creation proceeds in due order from cause
to effect (or father to son) continuously. It continues for the
enjoyment of thcjiva (who, due to the influence of three gurias
takes birth in various species for enjoying the fruits of his Kar-
*. R. : All destinations except the Lord* region Vaikuntha, are

o f short duration. A jfoa can rest eternally in Vaikuptha. One should give
up the path of Karma and take to Bhaktryoga, The verse thus preaches
renunciation.
** V R. T he creation of the universe consisting of categories like
Mahat and others, continues to proceed while I will it. The universe has two
aspectsintelligent (cid) and Non -intelligent (acid) and is invested with
three gupas. As I will it, the universe exists and gets disrolved.
XI.24.26. 2075
mas) upto the end of the universe ( till the glance of the Lord
lasts).
21. * This universe (virdf) in which the creation (subsis
tence) and dissolution of the worlds (along with creatures in
habiting them) take place is pervaded by me. It (with all the
fourteen spheres bhuvanas arranged in it) becomes eligible for
dissolution into its five components (the elements).
22. ** (Here the process of involution of the universe is
described).
(At the time of the dissolution of the universe due to a
severe drought of one hundred years) the (bodies of) the
mortal (creation) are withdrawn into the food, and the food, in
to the food-grains, the seeds, into the earth (which being burnt
down by the solar heat from above and the poison-fire of
Safikarfana from below) is reduced to its subtle state of smell.
23. Smell gets absorbed into waters and the waters into
its essential characteristic Rasa (taste). Rasa gets dissolved into
the (elemental) fire or light which (in its turn) is merged into
(its essential characteristic) colour.
24. Colour is withdrawn into the elementair which is
reduced to its essential property Touch. Touch gets dissolv
ed into the ether (sky) which is reduced to its subtle state
sound. The cognitive senses and conative organs get merged
into their own sources (viz. their presiding deities like the Sun.
Indra, Varuna etc.)
25. The causes ( or deities presiding over senses ) get
dissolved into their controller; the mind along with the
deities gets merged into S&ttvika Ahaihkdra. Sound ( the essen
tial characteristic of the ether) is dissolved into Tdmasa Aharh-
kdra and that powerful Ahamkdra (which includes S&tlvika, Rdjasa
and Tdmasa types) is withdrawn into Mahat.
26. That great and mighty principle Mahat (w'hich poss
esses the potencies of knowledge and actions) highly
* VR : When 1, through Time, will like to destroy the BrahrruUpfa
consisting of various bhuvattas or spheres for the enjoyment of jivasf it be
comes fit to disintegrate into five (gross) elements.
** VJ. states that here the categories and their presiding deities are
spoken of in same words. (W e should understand that) the deity presid
ing over food-is absorbed in the deity presiding over seeds or food grains.
endowed as it is with gunas is withdrawn into its cause the three

gurtas which in turn get dissolved into the Unmanifcst (Prakrti)
And that Unmanifest Prakrti becomes merged with the Time-
Spirit which has ceased to function.
____ m _
27. The (operation-less) Time-Spirit becomes one with

the jivaf the Maker of the Universe who directs Mdyd (and is
full of knowledge. Thejlva gets integrated with me, the birth-
less (eternal) Atman. The absolute Atman who is to be inferr
ed from the process of evolution and involution of the universe
abides (eternally) by himself.
28. How can any illusion or misapprehension caused by
the (wrong) notion of difference, arise at all in the mind of a
person who makes searching enquiries about the Atman and
how can any misconception (if arisen at all) continue (to lin
ger) just as darkness would, after the rise of the Sun in the
sky ?
29. This is the process known as S&rhkhya. This (diff
erentiation between what is Atman and what is Not-iftmon)
cuts the knots of all doubts in ones heart. This has been expl
ained to you by me. The omniscient one knows all things
great and small, or he knows the truth about cause and
effect or the past, present and future, from the point of evolu
tion and involution.
CHAPTER TW ENTY FIV E

The Three Gurtas and Their Workings
The Lord said:
1. Now listen to me attentively as I explain to you,
excellent person, how gustos when unmixed with each other
(and acting in th at pure state), affect severally the behaviour
o f a hum an being.
2* The effects of Sattva are: Control of the mind and
th at of senses, forebearance, discrim ination, observance of
ones religious duties or penance, truthfulness, mercy, memory
XI.25.8. 2077
(or prompt remembrance of S&stric teaching), content*

ment, renunciation, non-covetousness, faith, avoidance of
unbecoming acts (not even looking at them), charity, straight
forwardness, modesty, and satisfaction in the bliss of the Self.
3. The effects of Rajas are: Lust after sensual plea-
ures, activity, arrogance, insatiable greed, pride, seeking
heavenly blessings for prosperity, the sense of differentiation
(between oneself and others), voluptuousness, quarrel-monger-
ing, liking for self-praise, affection, ridiculing others, show
of power, hard exertions through power.
4. The effects of Tamas are: Intolerance, miserliness,
deceitfulness, violence, begging, hypocrisy, langour, quarrel
someness, sorrow, delusion, despondency, stupour, expectation,
fear and indolence.
5. These are the effects of Sattva, Rajas and Tamas res
pectively. These are exhaustively enumerated by me. Now
listen from me the effects of their combinations.
9
6 . The expression of the notions T am and Mine is

etc. is the effect of the combination of gunas. Whatever act is
done by the mind, objects of senses, the senses and the vital
breathall these transactions ( in life) are the combinations
of these gustosl.
7 . When a person is enthusiastically working to attain
(the three purujdrthas) viz. Dharma, Artha and K&ma, each of
such pursuits is a combination of three gunas and they are
conducive to the creation of faith (about Dharma) or attain
ment of wealth and satisfaction of sense-pleasures (which are
Sdttvika, Tdmasa and Rdjasa respectively).
8 . If a person is deeply attached to activities charac-
te iised by Praurtti (this-worldly-ness) and is intensely attach-
1. &R explain! : When we say 1 am quiescent, passionate or iras

cible* or that These qualities (quiescence, passionateness) are mine**, it
expresses the idea of mine-nesswhich is due to the mixture of these gupas*
The mind is S&ttvika% ( elements) are Tdmasat while sense-organs are
Rdjasa. Naturally when an act involving the use of or working of the mind,
sensesênse-objects and the vital breath takes place (as normally all acta
are so involved), they become the product of the combination of gagas.
2078 Bhdgavata Pu rdna
ed to the house-holders life, and performs righteous duties

(prescribed for his stage of life), there is a combination of
gu#as (as attachment to household is Tdmasa, his worldly
pravrtti is Rajasa while righteous duties are Sdttvika)
9. From (a persons) self-control and other qualities,
it may be inferred that he is endowed (mainly) with Sattva-
guna; from his inclination to lust and such other qualities, the
person is dominated by Rqjo-guna and from (passions like)
anger (avarice etc.), it should be inferred that he is possessed
with Tamo-guna.
10 . But when, without expecting anything in return, a
person resorts to me (and worships m e), through the duties
prescribed for him by Sdstras and adores me with devotion,
one should know that person to be of Sdttvic naturethe same
holds good in the case of women.
11. When with expectation of securing worldly pleasures
a person worships me through (performance) of righteous
duties prescribed for him by Sdstras, it should be understood
that he is Rdjasika by nature; but when he does so with a
desire to cause injury to others (his enemies, etc.), one should
know that he is Tdmasika by nature.
12. The gtyasSattva, Rajas and Tamasaffect the Jiva
(individual Soul), and (as such) they have no concern with
me. They are engendered in the mind of the Jivas. A person
who is attached to bhdtas (i.e. the worldly objects which are
products of bhdtas) is bound down by them to Sarhsdra,
13. When the illuminating, pure and auspicious quality
of Sattva domineers over the other two, then a man is happily
united with righteous tendencies, spiritual knowledge and other
qualities.
14. When Rajas from which spring attachment, notion
of difference and which drives one to activities triumphs over
the two (other) gwias, a person becomes restive and unhappy,
indulges in activities and aspires after fame and wealth.
15. When Tamas which stupefies discretion, obscures
ones vision and renders one dull, overpowers both the Sattva
and Rq/as, a person suffers from grief and delusion, becomes
sleepish and becomes harmful and beggarly enough to expect
help from others.
XI.25.23. 2079
16. When the mind becomes serene, senses quiescent

and averse to their objects, and there is fearlessness about the
body, and the mind feels no attachment for anything, you can
be sure that there is Sattva-guna which leads to my state.
17. When the mind gets agitated through passionate
activity and his intellect (judgment) gets distracted, his
senses are restless, the organs of action have no case and the
mind is in confused state, know that it is the dominance of
Raj gitna.
18. When the faculty of understanding fails and the
mind becomes powerless to grasp the objects and drooping
its activities (temporarily) ceases to function, and when dark
ness (ignorance) and despondency prevail, know that it is the
dominance of Tamo-guna.
19. When the Sattva-guna is in ascendance, the power of
gods increases, when the strength of Rajo-guria enhances, the
power of Asuras becomes dominant and when the Tamo-guna
grows in strength, the Raksasas grow in strength, Uddhava1.
20 . One should regard the working state of beings due
to .Sattva-gtina, dream state due to Rajas and deep sleep due to
Tamogupa. The fourth state which is the Atman itself should
be regarded persistent through all the previous three stages.
21. The Brahmanas i.e. persons who follow the course
of righteous duties prescribed in the Vedas, through the domi
nance of Sattvaguna go higher and higher up upto Brahma
Loka, but with overwhelming Tamoguna, they go down lower
and lower to state of immovables. And in between these two
states shuttle the human beings due to Rajo-guqa.
22. Persons at the time of whose death Sattvaguna is
predominant, go to the celestial world. Those who give up
the ghost while Rajogufta is ascendant, return to human world.
Those who depart from the body while the Tamoguna is power
fill, go to hell. While those who are above these three gunas
(even while they are alive), come to me (and merge).
23. The course of righteous duties prescribed by the
Sastras (irrespective of their nature as obligatory or occasional),
1. SR explains : Here the senses which tend toward Mvftti, Pravrtti
and delusion are respectively regarded as of the form of gods. Asuras and
R akw asT
2080 Bhdgavata Parana
if performed and dedicated to me or without any expectation

in return from it, is Sdttvic; that which is done with some ex
pectation of fruit is Rdjasa. And the act done with some vindic
tive (harmful) (or hypocritical or jealous) motive is Tdmasa.
24. Knowledge that tries to cognize nothing but the
Atman (excluding all other objects) is Sattvika; that which
comprehends the Self along with its conditioning body is
Rdjasic; knowledge of the uncultured (such as ignorant children,
the physically handicapped) is Tdmasic, while knowledge that
concerns me only transcends all the three gunas.
25. Residence in forests is regarded as Sattvika; dwell
ing in a village or a town is Rajasa; while staying in gamble
houses is Tdmasa. Dwelling in my shrine is above these three
guiias.
26. A doer of an action who is not attached to and
expecting any fruit in return is called a Sdttvika agent. One
who has become blind with attachment (for the fruit of an
action in return) is remembered a Rdjasic agent, while he who
has lost his discrimination between what is right and wrong
(but still does it) is called the Tdmasic agent. But a person
who entirely depends on me is an agent who transcends the
gUQOS.
27. Faith in Atman as taught in the SdUras is Sdttvika,
that in ritualistic acts and other duties prescribed in the Vedas
is Rdjasa. Faith in unrighteous acts as righteousness is Tdmasa
while that in my service (worship , meditation, etc.) is beyond
the influence of all gu$as.
28. Food that is nourishing, wholesome and obtained
without exertions is Sdttvika; that which caters to the taste
(and is palatable) is Rdjasa, while that which is impure, nause
ating and causing some disease is Tdmasa.
29. Happiness which is felt in (the realization of) the
Self is Sdttvika; that which arises from the objects of senses is
Rajasa: pleasure that comes through delusion and low taste is
Tdmasa. But the spiritual bliss arising from realizing me
transcends the three gunas.
30. Thus three gu$as constitute everything such as
substance (e.g. food in verse 28 above), place of residence
X I.25.36. 208!
(vide verse 25), fruit (verse 29), time (verse 13-16), knowledge
(verse 24) the act (verse 23), the doer (verse 26), faith
(verse 27), state of consciousness (verse 20), form of existence
(verse 2 1 ) and final destination (verse 2 2 ).
31/ Whatever is seen, heard or contemplated by the
intelligencein fact all entities which are pervaded by Purufa
and Prakrti, are the products of three gunas, prominent
person (lit. bull among m en).
32. All these transmigrations of a person (i.e. of his
Soul) are caused* by these gu$as and his actions. The individual
( Soul) by whom these gupas which are engendered in the mind
are completely subdued and who, by means of the Bhakti-yoga
(path of devotion), is firmly established in devotion to me,
becomes eligible for my state i.e. final emancipation, gentle
Uddhava.
33. Therefore, having fortunately obtained this (human)
body which is eligible to attain both jhttna (knowledge) and
VijOana (Realization of the Self), a wise and intelligent person
should thoroughly shed off their attachment to gunas and seek
resort in me by worshipping me.
34. Therefore, free from attachment to sense-objects
and with his senses brought under control, a wise person
should worship me devoutly and with alertness. Concentrating
his mind on me, he should discomfit Rajas and Tamos by
developing the Sattva guria.
35. Becoming a contemplationist, he should subdue
Rajas and Tomas by cultivating the Sattva guria and by streng
thening himself by desirelessness, he should bring Sattva also
under control. Freeing himself from guria, the jiva should
shed off the subtle body (the cause of his jlva-hood) and attain
to me.
36. The individual -Soul {Jiva) who is thus emancipated
from his subtle body (or jtoa-hood) and also from gu$as arising
in the mind, becomes permeated with my presence (i.e. be
comes one with Para Brokmari), and the Jiva does not go out
for enjoyment of external objects nor turns inward for enjoying
them mentally* (He is liberated while alive in thisbirth).
CHAPTER TWENTYSIX
The Song of Aila {PurUravas)
The Lord said:

1. He who having obtained this human body (existence)
capable of perceiving my real nature, and having adopted the
path of devotion so pleasing to me, duly attains to me who am
Supreme Bliss and the Supreme Soul abiding in his heart.
2. Emancipated completely by dint of his knowledge
from the Jlva-hood constituted of gunas, and though living in
the midst of objects of senses which are unreal, he does not get
attached to them, as they are created by (and hence dependent
upon) Maya (and as such) are perceived falsely.
3. One should never associate oneself with unworthy
persons who seek to satiate their hunger and gratify their
sexual desire. For like a blind man following another blind
person, the followers of such sensualists fall into blinding
darkness.
4. Emperor Pururavas1, the son of Ila, who was well-
known far and wide, became mad due to his separation from
Urvafi. When he regained his normalcy and decided to
resign, he sang the following song:
5. As Urvaii forsook him, the king lamented loudly
and like a mad person, unaware of his nudity, followed her
crying, Wait, cruel wife, do stop .
6 . His mind being completely fascinated by UrvaSI, he
enjoyed trivial pleasures through nights year after year and
remained unsated. He was not aware of the years that passed
away nor those coming in.
Aila (PurUravas) said:
7. Alas ! How terrifically vast is the extent of my in
fatuation ! My mind has been soiled (and spoilt) by my libidi
nousness. I was not even aware of the loss of ( the major part
of) my life, while my neck was being clasped by the queen
(Urvafi).
I. For the legend o f PurCkravas vide Supra IX . 14.32-47.

X I.26.17. 2083
8. Hypnotized by her, I could not know when the sun

arose or set. What I pity, that being enamoured of her, I was
unaware how days amounting to a number of years just flitted
away.
9. What a shocking self-delusion! I, the sovereign
ruler of the world, the crest-jewel of kings, was made a pet-deer
of women.
10. The woman who spurned me (contemptuously) like
a blade of straw even though I was a ruler with royal
grandeur (and paraphernalia). And I, weeping like a mad
man, went after her in nakedness.
11. What majestic lustre, power or Lordship could there
be in me, who like a donkey kicked (by a she-donkey) follow
ed the woman as she deserted me.
12. What is the value of that learning, penance, libera
lity, scriptural scholarship, resort to solitude or observance
of silence in a man who has lost his heart to women.
13. Fie upon me ! A fool who, though impervious to his
self-interest, fancy myself to be a learned man and who, even
after being installed as a sovereign ruler, was subdued and
roped like a bull or a donkey by women.
14. Although I had been enjoying the intoxicating
nectar of the lips of Urvali for years together, my inborn lust
for her is not satiated, like fire fed with oblations (of ghee)
15. Who else than the glorious Lord Vi?riu, the Lord
of those who revel in the spiritual bliss of the Soul, is capable
to deliver my mind from ( the clutches) of a wench who capti
vated it.
16. Even though I was advised by the queen (Urvafi)
in well-argued speech (recorded in a Vedic Sukta) the deep
infatuation entrenched in my mind does not disappear, as I,
being perverse-minded, had not controlled my mind.
17. What offence has been committed by her against
me ? Or what wrong can be attributed to a rope against a
person who, not knowing its real nature, mistook it for a ser-1
1. The famous verse attributed to King YaySd in M BH Adi. 85.12.
n&Jdtu kdmafa kdmdudm ifape/i /
hakfd kfflu-Mrtmtva bhQya evd'bktrardhatt If
2084 Bh&gavata
pent ? It is 1 who could not subdue my senses, am responsible

(for this tragedy).
18. What a lot of difference there is between a
(womans or a human) body full of dirt, stinking with bad
odour and impure and the attributes of being like a flower
(clean, sweet-smelling, pure), But these attributes are super
imposed on it (a womans body) through Nescience.
19. It cannot be definitely determined whether this
human body belongs to parents (who procreated it), or to the
wife (ones life-partner), or to the employer, or to the fire
(which ultimately consumes it) or to dogs and vultures (in
case it is not cremated but lies unclaimed) or whether it be
longs to the Soul (who abides in it) or to friends and well-
wishers ?
20. What a pity that a man should be fascinated with
this disgusting body which disintegrates into worms (if interr
ed), faeces (if eaten by carnivorous animals), and ashes (if
cremated), and appreciates it as a beautiful feminine counte
nance with shapely nose, beaming with charming smiles.
2 1 . What difference is there between people like me
who enjoy pleasure in a feminine body which is nothing but
an accumulation of skin, flesh, blood, nerves, fat, marrow and
bones and worms who enjoy themselves in feces, urine and
pus.
22. A person knowing his personal interest, should
under no circumstances associate himself with women or
persons addicted to women; for the mind gets agitated only
when there is a contact between objects of senses and senses
and not otherwise*
23. A thing that is not spoken about, seen or heard
creates no passion or desire for it. A person who does not
direct his life-breath (mind or sense-organs to external
objects), gets his mind steady and serene.
24. Therefore, one should not associate with women or
women addicts through the medium of senses. For the group
of six (internal) enemies (like lust, anger, greed and others)
cannot be trusted even in the case of wise people. What need
be said of (ignorant) persons tike me ?
XI.26.33. 2085
The Lord resumed:

25. Singing loudly the song (of his life) in this way,
Pururavas, the King of the Kings, left the realm of UrvaSi.
He realized me as his own self, and having shaken off delusion
by virtue of this knowledge, he retired from worldly life.
26. Therefore, an intelligent person should dissociate
himself from evil company, and associate himself with the
saintly people; for it is these pious saints who would cut off his
deep attachment (to sense-objects) by their wise precepts.
27. The saints devote their minds to me without ex
pecting anything in return. Being desireless, they are serene,
viewing all beings as equals (as they are none else but Brahman).
They have superseded the notions of mine-ness and I-ness ( i.e.
identification of the Soul with the body). They are not affect
ed by the pair of opposites (like joy and sorrow, pleasure and
pain) and are perfect have-nots (property-less).
28. It is in the company of these supremely fortunate
persons, highly blessed Uddhava, that my legends are told
and these stories absolve the listeners from all sins.
29. Those persons who listen to these (my) stories,
extol them in songs, devoutly appreciate them and are devoted
to me with faith and reverence, get devotion engendered in
them.
30. What else remains to be achieved by the saints who
attained real devotion towards me, the Brahman, who am en
dowed with infinite qualities and potencies and who am con
scious blissfulness incarnate.
31. Just as cold, fear (of darkness) and darkness fly
away from a person who resorts to the Are, similarly, those
who wait upon and worship saints, become free from fear,
ignorance and apathy.
32. Even as a strong boat is to those who are drowning
in the sea, saints, serene-minded knowers of the Brahman are
the best life-savers to those who are tossed about and are
drowning in the sea of Satfisdra.
33. Just as food is the very life of living beings, I am
the shelter to the afflicted. Righteousness (pious acts) is the
wealth (investment) in the other world, the saints are the
support (resort) of those who are afraid of repeated transmigra-

tion of the Soul in future.
34. The saints confer the (inner) vision (of the Brahman)
on those who associate with them, even as the sun bestows the
external eye (to see nature). Saints are deities, the near and
dear relatives, the very soul, nay they are even myself.
35. It is traditionally recounted that Pururavas who
divested himself of all longing for the realm of Urvai (and
pleasures in her company). renounced all attachment, and
revelling in the spiritual bliss of the Atman, went about all over
the world.
CHAPTER TWENTYSEVEN
The Toga of Active Service
Uddhava said:
1. Be pleased to explain to me the Yoga of active
service (Krtyd-Toga) consisting of the propitiation of your
worship, Lord ! What type of votaries worship you ?
With what motive do they propitiate you ? What is the pro
cedure of their worship, Lord of Sattvatas*
2* Sages like Narada, the worshipful Vyasa and
Bfhaspati, the son of Ahgiras, the preceptor (of gods), have
repeatedly asserted that this course is conducive to the Final
Beatitude to men.
3. The teaching that was issued from your lotus-mouth
was the same which the glorious unborn god Brahma commu
nicated to his sons of whom Bhfgu was the chief, and also what
god Siva imparted to his divine consort ParvatL
4. That teaching is approved as meritorious to persons
belonging to all castes ( Varnas) and stages in life (Aframes) I
believe it is the best course conducive to emancipation from
Sarhsdra even for women and Sudras.
Lord with eyes like lotus-petals ! Be pleased to
elucidate that course which unties the bondage of Karma ( per-
X I.27.13. 2087
manently) to me who am your beloved devotee, Lord

the masters of this universe (the Trinity of godsBrahmk,
Visnu and Rudra).
The Lord replied:
6 . Limitless is the Karma-kdntfa ( as courses and practices
of ritualistic worship of the Lord are infinite). I shall, however,
describe that to you succinctly and in proper sequence.
7. My worship is threefoldVedic, Tantric and a
synthesis of these two. But of these three modes, one should
offer me worship according to the method of his choice (and
suitability).
8 . Learn from me the method how a person, having
attained the status of a twice-born when he is invested with
a sacred thread according to the injunctions laid down in the
Vedas, should worship me, with faith and devotion.
9. With sincere devotion and without any fraudulent
motive (of expecting some fruit or ulterior objective in return),
a person should worship me, the preceptor (or the father
of world) with the articles of worship (by offering these to me)
through the medium of an image or an altar of a sacrifice or
the fire or the Sun or the waters or (image enthroned in ) his
heart or of a Brahmana.
10 . For bodily cleanliness, he should first brush his
teeth and take his bath. While bathing he should use earth
(and other materials) for washing, muttering all the while
Vedic and Tantric mantras (sacred formulae).
11. After the performance of the Twilight prayer
(iSandhyd, Brahmayajfta, etc.) and other duties which have been
enjoined by me through the Veda, he should, with a pure,
solemn determination (of propitiating me) perform my worship
which sanctifies (i.e. relieves one from the bondage of) karmas.
12. An image is said to be of eight kinds: It may be
made of stone or of wood or of metals (like gold, silver, etc.)
or of earth or of sandal paste or may be a painting (on the
wall) or of sand or a mental image or made of a precious
stone.
13. An image which is the shrine of the Lord, is of two
kindsmovable (e.g. a Salagrima pebble) or immovable.
2088 Bhdgavata Pur&nar
While adoring an immovable image, dv&hana (invoking the

presence of the deity) and udvdsa (or visarjana, a farewell to
the deity) are not necessary, Uddhava.
14. In worshipping a movable image, one can exercise
a choice whether invoking and evoking of the deity in the
image should be done. But in the case of an altar of sacrifice
both must be done. If the image be not of earth (or sandal-
paste) or a painted picture, it may be bathed, but in the case
of other material, it should be sprinkled with water.
15. My worship through the medium of images should
be performed with excellent articles. But a sincere (guileless)
devotee may worship me with whatever articles are available
to him. In the case of worshipping me in the mind, it should
be done with articles created by the mind with utmost
devotion.
16. Bathing and decorating an image pleases me the
most, Uddhava. In the case of an altar, invocation of the
specific deities at their respective places by means of mantras
is desirable (or placement of twenty five Tattvascategories or
principles by uttering twentyfive letters from' ka to ). In
the case of sacred fire, oblations with ghee be offered.
17. In the Sun-god, worship with Arghya (respectful
offering of water and other articles of reception) and prayers
is the most pleasing to me; and in water, with libations of
water and flower, etc. Even if mere water is offered with faith,
and devotion by my votary, it gives me the highest pleasure.
18. What need be said if sandal-paste, incense, flowers,
lamp, food, etc. are presented to me as offerings. On the con
trary, even if rich gifts in abundance be offered to me, by a
non-devotee, it does not contribute to my pleasure and joy.
19. Purifying oneself (by taking a bath) and collecting
together all the requisite articles of worship, seated on a seat
of Darbha*gT2LSS with the Darbhas pointing to the east, one
should face the East or the North or face the image of the god,,
if it was immovable.
20. Consecrating his person by Ny&sa (which consists
of assignment of the various parts of the body to different
deities accompanied with ptayers and corresponding gesticu
lations) and the respective parts of the image, he should touch
X I.27.23. 208
it with his hand and clean it ( by removing sandal-paste, flowers

etc. of the previous worship) and should also duly consecrate
the pitcher (kalafa) containing water for bathing the deity and
other vessels for sprinkling water.
21. He should sprinkle that consecrated water from the
Kalaia) and sanctify the shrine of the deity, the articles of
worship and ones own person and also All the three vessels
with water and articles of worship1.
22. The worshipper should consecrate the three vessels
containing water for washing the feet (p&dya), hands (Arghya)
and sipping (Acamana) of the deity, with the Mantras8 called
Hrdaya (heart), Hr$an (head) and Hkha (Tuft of hair on the
head) respectively, and then pronounce the Gdyalri Mantra8
over them all.
23. One should contemplate on my transcendental
atomic (subtle) arhSa (part) of Param&tman which abides in the
Lotus of the heart in ones body, which is dried up by the
(gastric) wind, and parched up with fire at the Adh&ra cakra
(a spiritual nerve-plexus presumed to be located at the navel),
but revived by the sprinkling of nectar issuing from the moon
located in the forehead. It is beyond the un-struck* (spiritual)
sound (anahata ndda) which is the Afth part of Pranava (the
remaining four being A, U, M, Bindu or nasal sound) and it123*
1. SR. gives the following details. The three vessels with water are
meant for washing the feet (pddya), hands (arghya) and for sipping (dcama-
ntya) water for the deity. The water for washing the feet of the deity
should contain small grains of y&mka rice, blades of DQrvS grass, lotus
flower and a herb called Viftiukranta or Aparajita. The water for washing
the hands of the deity should contain the following eight articles : sandal-
paste, flowers, unbroken grains of rice (akfata), of barley, blades of Kusa
grass, sesamum seeds, mustard seeds and blades of Durva grass. The water
for sipping or rinsing the deities' mouth should contain nutmegs, cloves,
berries called Kakkola or Kankola. The list is commonly given by all
commentators with a few additions. SD. states that if any article is wanting
Tulasl leaves should be substituted.
2. GS. gives them as follows :
hfdH namah, sirftid sv&HA, and iikhiyai vafaf.
3. It tiTas follows :
tat-savitur varefjyam bhargodtiasya dhimahi dhiyoyo nab pfaeodayd
is meditated upon by Siddhas (who have attained spiritual

perfection).
24. When his own body is permeated by that divine
particle (arhfa) or contemplated as his Atman (like a house
illumined by the light emanated from a lamp, the worshipper
should be (himself) full of my presence and invoke me and
worship me with mentally created articles. He should then
invoke my presence in the image (to be worshipped), perform
the N ydsa (assigning the various syllables of the Mantras to the
part of its body) and then adore me that way.
25-26. After constructing mentally a throne1 (seat) for
me, and with the nine powers12 attending upon it, he should
conceive that there is (on the seat-cover designed over it) a
shining lotus of eight petals beautified with a pericarp and
filaments. With a view to secure success here and emancipation
from sarhsdra hereafter, he should, according to Vedic and
T in trie procedure of worship, offer me water for washing feet
(pidya), washing hands and rinsing the mouth.
27. He should duly worship in the serial order the discus
the Sudariana , the conch PdRcajanya, the mace Kaum odaki, the
sword N andaka , the bow S&rfiga as well as the arms of
SaAkarjaria, viz. the plough and the pestle, in the eight quarters
and the Kaustubha gem, the V aijayanti garland and the Srivatsa
mark (all the three on the chest of the Lord in their respective
places).
28. Similarly, he should worship the eight attendants
{Pdr fads) of the Lord, viz. Nanda, Sunanda, Pracanda, Canda
as well as Mahabala, Bala, Kumuda and Kumudek$ana,
1. SR. gives the following concept of this seat. It has Dkarma or

Righteousness, JfUna or Knowledge, Vairdgya or Renunciation and Aiivarya
or Rulership as its legs in the South-east, South-west, North-west and North
east corners and the opposites of the above viz. Unrighteousness, Ignorance,
Attachment and lack of rulership as its four sides and the three gupas
Sattoa, Rajas and Tomas as the planks at the base.
2. $R. enumerates the following nine potencies of the Lord, VimalA
purity, UtkarfVfiexalted state, jMnaKnowledge, KriyAactivity, Yoga
Yogic Supernormal powers, Prahvfmodesty, SatyAtruthfulness, JiAnA
Sovereignty and AnugrahaGrace.
XI.27.34. 209
standing around the Lord in eight directions and Garuda rac

ing Him in front.
29. He should also adore by the usual offering of water
to wash hand, etc., Durgd, Vinayaka, the sage Vydsa and Vlfvak-
sena (all these surrounding the Lord in the four corners), H it
own spiritual guide (standing to the left of the God), and the
guardian deities of the eight quarters, each in his respective
position, all of them facing the Lord.
30. If he can financially afford to do so, he should every
day give me (and my attendants) bath with water fragrant
with sandal paste, UHra (a fragrant root of the plant Andropogon
Muricatus), camphor, saffron and aloe-wood chanting all the
while Mantras during the bath.
31. He should chant (while bathing the deity) the
svarnagharmdnuvdka (the section of the Taittariya Aranyaka beginn
ing with the mantra: suvarnarh gharmarh pariveda venam (T. A. 3.
11. la) the Mahdpuru$a Vidyd1, the stlkta (RV. X. 90)
and texts of the Sdmaveda known as Rdjan*sdma12 (and Rauhina
sdma) .
t 32. My votary should lovingly decorate me appropriate
ly with clothes, sacred thread, ornaments, decorative drawings
on my body (on cheeks, chest, etc.), garlands of Tulasi leaves
and sandal pigments.
33. My worshipper should offer to me with faith and
reverence various articles (of worship) such as water for wash
ing feet and rinsing the mouth (for sipping), sandal-paste,
flowers, Akfatas (grains of unbroken rice), scented fumes, light
and articles of food.
34. If he can afford it financially, sugar and milk pre
parations, ghee and butter, cakes, pastes and sweet-meats,
1. It contains the following Mantra :

j itam te pupdarikdk$a namaste uifva-bhdvana j
Subrahmatiya namste'stu mahdpurufa-purvaja jl
2. It begins thus :
Indrath naro nemadhitd havante
RV. 7.27.1a, TS. 1.6.12.1a, SV 1 . 3 1 8 a
VJ.iacludes the recitation of tu Silk to, Samudra SOkta, Pavam&na
SUkto in addition to the above.
porridge made of wheat flour with ghee and raw sugar, curds
and soup of pulses should be offered to me.
35. Every day or (if that is not possible due to financial
stringency) at least on holy days (like the eleventh day both in
the bright and dark half of the month, etc.) or in the birthday
celebrations of the incarnations of God, perfumed oil,
paste of saffron and camphor (for massaging my body), a
mirror (to show me my reflection), tooth brush for cleansing
the teeth, bathing with pancamrtas or five articles like milk,
curds, ghee, honey and sugar, to be finally washed clean
with pure fresh water), sweet food for eating should be offered
to me and music and dance should be presented on these
days.
36. (To those who wish a higher type of fruit, worship
of sacrificial fire is recommended as follows: A sacrificial recep
tacle sufficiently hollow in the middle prepared as per.prescrib
ed rules, in the earth along with three zone-like constructions
and platforms around it be prepared and fire be deposited in
it and when sufficiently kindled, he should collect it with his
hand.
37-38. After spreading the Ku&a grass on all sides (as per
usual procedure), he should sprinkle water on all the four sides
of the receptacle of fire and after performing the procedure of
Anv&dhdna (depositing fuel1 and other things in the sacred fire),
the worshipper should contemplate me in the fire, as being
brilliant in complexion like red-hot molten gold, with four be
autiful arms equipped with a conch, a discus, a mace and a
lotus, gracious and serene in appearance, clad in raiments of
golden colour like pollens of a lotus flower.
39. (He should contemplate me as) adorned with a
lustrous crown, with bracelets and a girdle and excellent
armlets; with Srivatsa m arkon the chest, and shining Kaustu-
bha gem (round the neck), and a garland of forest flowers
( Vanamdld)
40. Having contemplated me (as such), he should
1. The sacred fuel and articles to be offered are to be placed to the

north of the fire. They are to be sprinkled with consecrated water taken
in a spoon before offering them to the fire.
XI.27.45* 2093
offer the sacrificial sticks soaked in ghee into the fire. He should
then pour into the fire two offerings of ghee specifically called
Aghdra1 and djyabhdga12*and should offer other oblations soaked
in ghee.
41. A wise person (knower of these technicalities) should
pour the offerings into the fire, uttering the fundamental
Mantra5 ( namo Ndrdyandya) and some portion of the obla
tions with each of the sixteen verses of puru$a sUkta. He should
then give oblations (through the sacrificial fire) to Dharma
and other gods according to the sequence given above (vide
verse 25 above), uttering the name of the deity (in the Dative
case and adding the word Svdhd every time. Finally, at the
end of the sacrifice a thanks-giving oblation to fire with ttie
Mantra Agnaye sviffakrte svdhd is to be offered.
42. Having worshipped me and paying me obeisance,
he should offer worship to the attendant deities (Nanda,
Sunanda, etc.) muttering all the while the Mula Mantra (
namo Ndrdyandya) meditating on the Supreme Brahman, viz.
Narayana.
43. Having offered water for sipping, he should hand
over the remnants to vijvaksena. Then he should offer betel
leaves containing spices and aromatic substances making the
mouth sweetsmelling. He should conclude by mantra-pu$pa
(showering flowers on m e).
44. After singing and extolling my excellences, dancing
before me, imitating my past Lilas (sportive actions), recount
ing and listening to my stories, he should remain immersed in
that blissful state for a while.
45. Eulogizing me by singing various hymns found in
ancient texts as well as those in the current language (of the
masses), he should lay himself prostrate before me with the
prayer, may you be propitious unto me, Lord.
1. In this, ghee is to be sprinkled across the sacrificial pit from the

north to the south and vice versa, muttering the sacred formulae prajdpataye
Svdhd, Indrdya Svdhd.
2. Offering ghee to the sacrificial fire uttering the sacred formulas
Agnaye Svdhd, Somdva Svdhd.
X This bring the PdHcardtra Sddhand, they won't use the mantra
Namo Vdsudevdya, though some modern commentators do so*
2094 Bhdgavata
46. Placing his head on my feet and clasping them (my

feet) by both of his hands (he should pray) protect me,
Lord. Afraid of the sea of sarfisdra full of alligators in the form
of death, I have sought protection in you."
47. He should then reverentially place on his head some
flowers, etc. from my worship as a gracious gift from me. If
withdrawing of the spiritual light invoked in the image is neces
sary, he should contemplate that the divine light in the image
is now withdrawn and merged in the Supreme Light in the
lotus of his heart.
48. One may worship me at any time and in any form
(image, picture, etc.), in which one entertains devout faith. For
being the Soul (Inner Controller) of all I abide in all beings
as well as in the Self of the worshipper.
49. He who worships in the manner described above,
according to the course of active yoga as taught in the Vedas
and the Tantras, receives from me accomplishments of his
desired objectives, both here and hereafter.
50. After installing my image, he should get a fine dur
able temple or shrine built for it; (he should get) beautiful
flower-gardens laid out for it, and establish foundations (or
endowments) for the-regular performance of my daily worship
as well as for celebration of festivals and for pilgrimage.
51. He who makes formal grants of lands, markets,
villages and towns for the perpetual continuation of my worship
etc. every day as well as on specially sacred or festive occa
sions, attains to that divine state in which he can enjoy lordly
blessings similar to mine.
52. By installing my image, one attains the sovereignty
of the entire globe (in future); by building a temple o r a
shrine, he is sure to get dominion over the three worlds; by
performing worship and rendering other services, he can attain
to the region of god Brahma. But he who serves me in all the
above-mentioned three ways, attains a state of (blissful) equa
lity with me.
53. A person who follows the path of disinterested devo
tion to me, directly attains to me only. He who worships me
in the manner described above, is blessed with the Bhakti Toga
(the path of real devotion to m e).
XL 28 2095
54. He who confiscates the endowment founded either

by himself or by others for the sake of the deity or Brahmanas,
is destined to be born as a feces-eating worm for ten crores of
years.
55. Whatever fruit is destined for the actual agent of a
deed, awaits also his colleague, his director or the appreciator
of it, as all these are the collaborators in that act. And in the
next world everyone of them shares the reward or retribution
in proportion to their contribution to that deed.
CHAPTER TWENTYEIGHT
The Essence of the Path of Knowledge
(Jnftna Toga)
1.*
Realizing that the universea product of Prakrti
(Primordial Nature) and (Spirit) is nothing but one
substance ( viz. the Brahman), a person should neither praise
nor censure the serene or violent nature and action of others.
*SS and VR : (i) One should realize that the Lord (i.e. my-self) is the
Inner Controller. VR adds : The universe is the body of the Supreme Soul
(m e). One should realise that the universe consists of the sentient ( c id ) ,
non-sentient { a d d ) and liv a r a .
(ii) VJ. interprets para as the opponent who fails to see the difference
between the B ra h m a n and j i v a . {parahi S a tr u h f J iv a -B ra h m a n o r v a ila k fa n y a -
satyat&y& a sa h a m d n a tv d t) . The actions or such an enemy (an a d v a itin ) are
evil and should not be applauded but censured! ( W h a t a gospel o f h a tred in the
name o f the L o rd !
VJ. adds : One who perceives that the universe along with the non-
sentient P r a k fti and H iragpagarbha { ) is pervaded by the Supreme
Soul ( P aram & tm an ) and is the real knower.
(iir)-Ek. holds the d d -d U sa -v & d a about the universe due to the influence
of Jftanatfeva or K&smiri Saivism.
2096 Bhdgavata
2. He who applauds or condemns the natural inclinat

ions and corresponding actions of others, immediately deviates
from his own purpose (of attaining spiritual wisdom) as he,
thereby, develops attachment to what is not real.
3. When the sense-organs which are the product of the
Taijasa type of ego( caused by Rajas) are over-powered with sleep
(and cease to function), the individual soul ( jiva) remaining
confined in the body, strays in the realm of illusions ( )
and witnesses dreams (which are unreal), and if the mind is
still over come with torpidity, loses, the consciousness of the
body, sinks into death-like deep sleep. Similarly, the person
who perceives the outward differences only (and fails to grasp
the underlying onenessthe Reality) is distracted by illusory
objects of senses and is ultimately sunk in utter darkness,
4. * When the quality itself is unreal, the problem of
what is auspicious (or commendable) or inauspicious (or cen
surable) that too to what extent, does not arise at all; for what
ever is uttered by the tongue (i.e. perceived by our sense-
organs) or conceived by the mind is illusory and unreal.
5. Even though the reflection of an image or the reflec
tion of a sound, occular illusions like a mirage are unreal (and
unsubstantial), they do create an effect (on the mind of the
seer or hearer). In the same way, this body or other things
arouse fear till death (till every thing is dissolved into Prakrti.)
6. ** It is only the Almighty Supreme Soul who creates
this universe and is both the creator and the created, the pro
tector and protected. Being the universal Soul, he is the-with-
drawer and the withdrawn. (He is thus both the material
and instrumental cause of the universe)
* (i) VR : The Soul is different from the body and it is wrong to

identify them. The body is ever-changing (but the Soul is the same). There
is no propriety in praising the body of a celestial as good or condemning the
body of an insect as bad, as they are the modifications of the same Prakrti
and the body is not the Soul or Atman.
** VJ. Being the almighty Lord, the creator etc. of the universe he
creates himself into various forms, sustains them (or lives with other created
beings) and withdraws them at will. The universe is thus real and not
Mithydillusory (Satya-sankalpena satya-kannay& paranuiuartfta srffato&t idath
sarvarh satjam na mithyAbhutam f
XI.28,12 2097
7. Hence, no being or reality other than the Supreme

Soul existing independently out of the created universe, has
been observed or stated (by the Vedas). The three-fold appea
rance of creation, sustenance and destruction of things1 in the
Atman is baseless2. Therefor , do understand that this threefold
universe (consisting of the seen and the process of seeing) is the
product of gunas and is caused by Mdyd.
8 . He who understands thoroughly this Jfidna and
Vijndna as expounded by me, does neither deprecate nor praise
others but moves about in the world (far above paitiality or
duality) like the Sun.
9. Concluding through logical proofs like direct percep
tion, inference, scriptural authority and self-realization that
every thing (including the universe) which has a beginning has
a beginning, has an end, a person should move about in the
world shedding off attachment to everything.
Uddkava said :
10 . (As you say it) the Sarhsdra (the transmigration or
experience of pleasure and pain) is related neither to the Soul
who is the intelligent self-luminous seer nor to the body which
is the seen (or the object, an unintelligent non-3elf). The fact
of the matter is that the transmigration does take place. (Be
pleased to explain) to whom Sarhsdra is related.
11 . The soul is not subject to decay, attributeless, pure,
self-luminous like fire and is unobscured by anything (such as
Nescience), while the physical body is non-sentient like wood.
Now which of these two are affected by Sarhsdra ( the cycle of
births and deaths) ?
The Lord replied :
12. So long as there is a contact between the indiscri-
inmate jiva and the body, senses and vital breath, Sarhsdra,
though it has no reality, continues to bear fruit (by giving
pleasure, pain, etc.)
1. or the ddkibhautika, ddfndaivika and ddhy&tmika universeR.
2. The notion that Param&txn& is the Samaotyt, the Asamavdyi or the
Nfrm tta cause is baseless. The Brahman is the material cause of the universe
~~ VR
2098 Bhdgavata
13. Just as (due to brooding over objects in the wakeful

condition) a person in dream experiences pleasure or pain or
witnesses objects which have no real existence, this satfisdra,
though non-existent in reality, does not cease to persist in the
case of a jiva who constantly thinks over objects of senses.
14. * Just as the state of dreaming brings a number of
(unreal yet) evil experiences to a person who has not wakened
up from sleep, but that very dream is not capable of deluding
a person when wide awake.
15. (Feelings and moods like) grief, joyt fear, anger,
greed, delusion, cravings and others as well as the states of
birth and death, are seen related to (a jiva due to his involve
ment with) Aharhkdra ( -ness), but not to the Atman.
16**. The soul who is presiding over the body, senses,
vital airs and the mind, identifies himself with them and abides in
them, is called jiva. His subtle body is constituted of gunas
(like Sattva etc.), and (residual impressions left after perfor
ming) Karmas or actions. He is variously sung (i.e. designated)
as Sutra or Mahat. Being controlled by Time-Spirit (or iivara)9
he revolves in the cycle of life and death (Sarhsdra).
17. Having cutoff the sword of spiritual knowledge
sharpened by means of contemplation, this baseless, apparent
multiplicity of forms like the mind, speech, vital breath and
*. VR : When the spiritual knowledge enlightens a person, he ceases

to identify his body with the Soul and has no attachm ent (tad dd&tm&bhi*
mdna-Upa-mahd-janana-dv&rd sukha-duhkha-kw na bhavati /
**EK : When the infinite Atman, transcendental to Mdyd, becomes the
basis of Mdyd, he is called Antar&tmd. He pervades the Mdyd and still
remains infinite. He is hence called Parame&vara. As he is the controller of
the Mdyd, he is called l&oara, the Ruler. When the Atman is reflected in
Nescience (Avidyd), he is called jiva (individual Soul), with a powerful
feeling of his identification with the body, he became Ahankdra (Ego)
In this way, EK describes how the Atman transformed himself into Mind,
the ten sense-organs, the subtle body and its cause, viz. the three gagas, the
objects of enjoyment, sHtra Prakfti and its agitator, the Time-spirit. Hence
the Atman is in every object. After describing in details how every object is
constituted of Atman, EK concludes that 'Bondage* (of sathsdra) consists in
identification of the Soul with the body and the realization that the Atman is
unrelated to the body, is called Liberation (Mokfa).
EB 26. 193-208.
X l.28.20 2099
the bodyall unsubstantial ( yet variously manifested unrea

lities ), the sage should rove all over the world, without ever
being subject to desires and temptations.
18. Spiritual wisdom consists of discrimination between
what is eternal ( The Brahman ) and what is non-eternal. The
means to attain it are the study of the Vedas, penance (i. e.
abiding by the duties prescribed for ones Varna and Airarna),
direct ( personal ) experience, tradition or spiritual guidance
from the preceptor and logical inference. This wisdom
convinces that the absolute entity ( viz. Brahman ) that was at
the beginning of the universe, and remains after the destruc
tion of the universe, exists in the middle also and it ( the Brahma)
manifests the universe as well as is the cause of it.
19. Just as gold bullion before it is wrought into beauti
ful forms exists as gold before as well as after its modifications
( as ornaments, coins or other decoratives ), and is the same
gold even in the middle when it is called by different names
( as bangles, ear-rings, etc. ) similarly, I exist before the cre
ation and after the dissolution of the universe and I am given
*
different designations in the middle, ( while the universe exists

as such. Thus the universe is not separate from me ).
20. * Uddhava ! From the point of both invariable
concomitance and logical discontinuance, the Brahma is real.
It is the fourth principle beyond the mind (vijflana) which is
subject to three states (viz., wakefulness, dream-state and sleep)
caused by three gunas ( viz. Sattva, Rajas and Tamas ) which
create the three-fold universe comprising the cause i. c. the
sense-organs (Adhy&tma) the Effect i.e. the elements (Adhibhiita)
and the doer i. e. the presiding deities over the senses (Adhida-
iva). He ( the Brahma) reveals triads and persists when the above-
mentioned threefold distinctness ceases to appear as when
a person is merged in Samadhi (transcendental meditation).
21. That which did not exist before the creation and
does not survive after it, has no existence in the middle period
VJ ; This Brahman is vijfl&na. It leads the jlva to three different
destinations (Liberation, Samsdra and hell). Being beyond the realm of the
triads (of States, , etc.) the Paramdtman exists eternally independent.
except merely in name. 1 This body which was not Atman either
before it came into existence or after its death, cannot be
Atman while the body exists. That by which anything is
caused is the same as the effect that is manifested. (The effect
of that which is revealed is impossible without the cause or the
revealer. That is my considered opinion in the matter.
22. Though this universe of modifications appears to
exist, it is non-existent. It is the modificatory creation (of
Brahma) through Rajoguqa (and as such it is a product or effect
which is revealed). But the Brahman is self-existent (not a pro
duct of anything but the cause of everything else), and is self-
luminous (self-revealed yet the revealer of others). Hence, it
is Brahman alone which shines2 manifested as the diverse won
derful universe consisting of the senses, the objects of senses
(viz. subtle elements), the mind (including the deities presid
ing over the senses) and the gross elements.
23. Having completely dispelled (lit. cut off) all doubts
regarding the nature of the Atman2 by convincing proofs (such
as scriptural authority, tradition, direct experience, etc.) of
correctly discriminating the Brahman and by discarding the
notion that the non-Atman (viz. the body or the universe)
the Atmany as also through the grace of the preceptor of deep
spiritual knowledge, a person should stay immersed in the
Supreme bliss of the Self dissociating himself from all the crav
ings of the senses for enjoyment.
24. The Soul is (distinct and different from and hence)
not the physical body of earth. Nor is he the senses (which are
instruments), their presiding deities ( who are the modifications
of Prakrti), the vital breath, elements like the ether, air, water,
fire and the earth; nor is he the mind, intellect, the reason
and the ego, as they depend on food (for nourishment). He is
1. vdedrambhaparh vikdro ndmadheyam /
Chdndogya Up. 6.1.4.
2. (am eva bhdntam anubhdti sarvam /
tasya bhdsd sarvam idam vibhdti 11
-Kafka 5.15.
Svetdivatara 6.14
2.2.16
3. VR. This word connotes the transcendental Supreme Brahman but
the term Brahma in the last footBrakmendriydrtha, etc. is used in the sense
of Prakfti.
XL28.30 2101
also not the object of senses and Prakrti which is the state of
equilibrium of gunas (as they are non-sentient).
25. * What benefit can accrue to my devotee who has
properly realized my nature by correct discrimination, by con*
trol of his senses which are the products of three gurtas ? O r
what blemish is there to him if the senses get distracted ? What
effect can there be on the sun if clouds surrounded it or
disperse from it ?
26. Just as the sky is not affected by the (drying, burn
ing, drenching and soiling powers of) wind, fire, water and the
earth, nor by the (heat, cold, etc.) of the coming and passing of
seasons, in the same way, Brahman which is eternal (indestru
ctible) and transcendental to the (cosmic) ego1 is never soiled
by the dirt of Sattva, Rajas and Tomas which are the causes of
Sariisdra.
27. However, so long as Rajoguna which soib the mind
with attachment to sense-objects is not completely wiped out,
all associations with the objects (senses) created by Mdyd should
be scrupulously avoided by the yoga of intense and unswerving
devotion to me.
28. Just as a disease which is not properly treated medi
cally, annoys patients by its frequent virulent recurrence, the
mind of an imperfect Yogi whose passions and the kamas
resulting therefrom have not been completely burnt down, be
comes passionately attached to every thing (objeets of sensei,
property, relatives, etc.) and brings about the fall of a Togin
who has not attained perfection.
29. Yogins who are frustrated in the attainment of their
goal by interruptions created by god, men or other beings (or
by the adhtbhuta, adhidaioa and adkydtma types of difficulties)
(and die in an imperfect stage) again take to the path of Toga
( in the next birth) by virtue of their Yogic practice in the pre
vious existence, but never turn to the elaborate path of Kama.
30. An ignorant person being impelled by some power
( may be God's will or his previous Kama or destiny) performs
* VJ. thinks that this verse applies to H ari and not to his devotees.
1. VR-; The Atman which is expressed by the word *1*.
{aham-iabda-vdevam itma-svarQpem-api )
2102 Bhdgauata Pvrdna
acts ( e. g. taking meals ) till his death and undergoes

modifications (such as experience of pleasure or pain). A spin*
tually wise person though living in the domain of Prakrti or
M&y& is thus subject to it, but he is free from the cravings of
his senses as he has experience of the spiritual bliss of the
Soul.
31 (Here is the description of asamprajftata sam&dhi*).
He whose mind is concentrated on and established in the Self-
Atman is unaware of his body irrespective of whether it is
standing, sitting, walking, strolling, lying down, passing urine,
eating food or doing any other natural activity.
32* Even if a man of spiritual wisdom happens to per
ceive the unreal objects of extroverted senses (like those experi
enced by touch, taste, smell, etc.), due to their many-ness, he
reasons that they are other than the self and he, therefore, does
not regard them as real like a person who has risen from sleep
regards the objects of his vanishing dream.
33. Dear Uddhava ! Before the dawn of spiritual know
ledge, this body marvellously wrought by (three gunas) and
karmas was regarded as not distinct from the self (due to abs
ence of discriminating power). But this (misconception of the
identity of the soul and the body during the state of bondage)
is dispelled by spiritual knowledge; for the soul is neither taken
(perceived) nor forsaken I
34. Just as the sun-rise would disperse from the eyes of
men darkness (that obscured their vision) but does not create a
new thing (like a pitcher, etc.) which was not there, similarly
a thorough discriminative realization of the self dispels the
darkness of ignorance blinding the intelligence of man.
35 . This ( ever-present eternal) Soul is self-luminous
(absolutely unsoiled by ignorance), unborn, immeasurable (be
yond the ken of logical reasoning), unlimited by time and space
(hence not subject to modifications of growth, decay, etc.1) self-
luminous (capable of cognising every thing), one without a sec-
1 3$ and VR : The Soul is not apprehended as the physical body

(saying'I am fat1 etc.) nor is subject to creation and destruction ( -
satkhAridi-bJiik)
XI.28.41 2103
ond, beyond the range of words. It is when impelled by it

that the speech and life-breath function.1
36. But it is self-delusion to entertain the notion of
difference in the Soul who is absolute. For even this delusion
about difference1 (has to depend on the Soul) as it has ho
other support than the Soul1.
37. It is the view of some persons who regard themselves
as learned that duality in what is perceptible by names and
forms (i. e. this body and the external world) and in what is
constituted of five elements, is irrefutable and the statements in
(texts of) Vedanta are merely complimentary (artha-vdda) .
But this conviction (of the so-called learned people) is mean
ingless4.
38. If a yogin who has not yet attained perfection fh Toga
(lit. is yet unripe in yogic practices) but is still striving in
yoga9 be visited by (some such difficulties (as bodily indisposi
tion, etc.) the following procedure is prescribed (as a remedy).
39. He should cure some of these (viz. troubles from
heat and cold) by yogic concentration (on the moon and the
sun), some (caused by flatulence and other abdominal troubles)
by various (yogic) physical postures, and some others (caused
by evil planets, serpents, etc.) by penance, mantras (sacred
formula) and medicinal herbs.
40. He should overcome some obstacles (caused by lust
and anger) by intensively meditating on me. by singing my
name and glorifying me while others (caused by hypocrisy and
arrogance) leading to evil consequences by attending upon
persons who are past-masters in yoga.
41. Some persons try to keep their body in sound health
and preserve their youth by various expedients and then they
begin the yogic practice for attaining miraculous powers.
Kenefitam patati prefitam manah.

Ktna Up. 1
viz. the difference with reference to the body and its condition
-V R .
mha ndnisti kiUcana
4.11
Brhad. 4.4.19.
4. VR. regards the above views of the self-conceited as delusion of
W
the itoind.
210 Bh&gaoata Purd$a
42. But this cause should not be approved (and adopted)

by the wise, as, after all, the physical body is perishable like
fruits of a tree (and these efforts are in vain).
43. Even if the body of a person who takes yogic exer
cises every day becomes exceptionally strong (and lasting to
the end of a Kalpa), he should not give much im portance to it
believing it to be imperishable. He should discontinue that
yoga of physical culture and devote himself to me.
44. If a yogi entirely entrusts him self to me and devotes
himself scrupulously to the practice of yoga ( as detailed by
m e), he may not be hindered by obstacles. Becoming totally free
from all desires and yearnings, he should enjoy himself thoro
ughly immersed in the bliss of self-realization.
CHAPTER TW ENTYNINE
Bhakti Toga Recapitulated :

Departure of Uddkava to Badarikdframa
Uddhaoa submitted :
1. Im perishable Lord ! It is my considered opinion
that the course of yoga as enunciated by you is im practicable
to those who have no control over their minds. Pray, be pleased
to elucidate to me (in easily understandable term s) th at spiri
tual path by following which an ordinary person will attain
perfection w ithout any difficulty.
2. Aspirants after yoga who endeavour to concentrate
their minds are subjected to great strains in controlling their
m ind, and feeling fatigued and frustrated in attaining m ental
serenity, they become despondent, lotus-eyed God.
3. Hence, Lotus-eyed Lord of the universe, swans i.e.
those who can discrim inate between what is essential an d
unessential ( U your devotees) joyfully resort to your lotnsdeet
frihich yield nectarlike spiritual bliss but these arrogant folio-
XI.29.7 2105
wers of the karma and yoga path devoid of your Bhaktido not
resort to them as they are confounded by your Mdyd.
4. W hat wonder is there, Imperishable Lord, that you
abide by the will of your servants who have dedicated them
selves exclusively to you ? Even though your foot-stool gets
polished with the crests of the glorious crowns of great rulers
like god Brahm& and other rulers of the world (while they
prostrated themselves at your feet), you took delight in the
friendship of beasts (monkeys like Sugriva, H anum an), friend
of all living beings.
5. W hat person who is grateful and conscious of the
gracious blessings bestowed by you upon your dependants
(devotees who resort to you) can forsake you, the Inner Con
troller, beloved-most and Ruler of all beings 7 W hat person
will accept something other than you which, though leading
to good fortune, make us forget about you ? (or who would
worship some other god for securing great fortune or celestial
world ?) W hat object is inaccessible to us who devote ourselves
to the dust of your feet ?
6. Ruler of the universe I Wise persons who gratefully
remember your gracious favours and are full of spiritual bliss,
realize th at they cannot repay your obligations even during the
longest span of life like that of god Brahma; for you are present
externally as the spiritual guide and internally as the Antar-
ydmin (the Inner Controller) and thus you dispel all inauspicU
ousness (sins, evil desires) of all creatures and manifest your
true nature to them.
Sti Suka said :

7. When respectfully inquired thus by U ddhavaw ho
was deeply affectionate to him at heart, Lord whose
sport is the evolution of the universe, and who, by his potencies
viz. Saliva, Rajas and Tomas, has assumed three forms (viz. that
of Vi*nu, Brahm& and Siva respectively) and is the Supreme
Lord of the rulers of the universe, with a winsome smile replied
affectionately to him.
2106 Bhdgaoata Purina
The Lori said :

8. It is with pleasure that I shall explain to you the
course of righteous duties which are exceedingly auspicious and
pleasing to me. By following them with devotion, a mortal
being can over-come the unconquerable death {Sarhsdra) .
9. Remembering me deligently, one should perform all
his duties dedicating them to me. He should resign and con
centrate his heart and mind to me and should find delight in
doing duties pertaining to me.
10. He should resort to the holy lands (and sacred
places) frequented by my saintly devotees, and he should follow
the course of conduct of my devotees whether they be gods,
Asuras or human beings.
11. Either individually or in a group he should arrange
to celebrate, on holy days (like Ekddaii) pilgrimages, proces
sions or great festivities accompanied with songs, dances and
other royal arrangements worthy of great kings.
12. He should consider that he visualizes me only, mani
fested in all beings, both internally and externally, like the
sky. W ith a pure, sinless heart he should see me within himself
also.
13-14. In this way, greatly enlightened Uddhava, he
should establish himself in pure knowledge and should consider
all created beings as being the God himself and respect them
all. He who looks with an equal eye (without making any
difference in) Brihmayas and low caste peoples, a robber and
one devoted to BrdhmoQOs, the sun and the spark of fire,
a cruel and merciful person, (such im partial person) is really
the spiritually wise person.
15. A person who invariably considers me to be present
in all human beings, finds that before he is free from the
(feeling of) inimical competition (with the equals), jealousy
(against superiors) and contempt ( towards the inferiors) along
w ith his egotism.
16* Disregarding ones friends and relatives who smile
at him in ridicule and setting aside the viewpoint ( about the
superiority) of ones person and giving up the sense of shame,
should prostrate himself like a staff in bowing to all beings
XI.29.23 2107
upto a dog, a C&ndala (a man of the lowest caste) a cow and a

donkey.1
17. He should continue to propitiate me orally mentally
and physically in this manner, so long as the perception of my
presence in all beings is not engendered in him.
18. To him everything appears as permeated with
Brahman by virtue of his knowledge that God is everywhere.
Realizing this clearly and with all his doubts clarified, he should
cease to participate in Kamos (or follow the path of Karma).
19. It is my considered opinion that out of all the path
ways to God, to perceive my presence in all beings in ones
thought, word and deeds is the most efficacious one.
20. Dear Uddhava ! Even if merely a beginning is made,
there is no danger of the slightest loss (of the exertions made)
in the righteous course of conduct prescribed by me, as it is
free from wishful expectation, and it has been so systematically
ordained by me as it would not be affected by gu$as. (It is not
the ordinary Dharma laid down by Smrti-writers like M anu).
21. * Whatever fruitless exertion of a worldly nature
such as fleeing out of fear, lamenting out of grief, etc., if dedi
cated to me who am of transcendental nature, attains the status
of Dharma (as in the case of Kariisas fear, Gopls love, Siiupalas
hatred).
22. T hat one should attain to the Real through the
unreal (body) and reach me, the immortal eternal Lord, by
means of this mortal coilThis is the most intelligent act of
an intellectual and the highest sagacity of the wise.
23. W hat has been expounded to you uptill now by me
either in details or in brief, constitutes the complete epitome
of the definitive teaching on Para Brahman. This is difficult to
grasp even for gods (though they are sAttvic by nature).
I. Strangely enough VJ. distinguishes between Br&hmapas and

others in the list and lays down that one should physically lay prostrate
before Br&hmaoas but in the case of Cfiod&las and others he should bow
mentally only. {BrdhmapddfH prati hkOmm daajaoan ^
prati monasdsmaragam iti bhedafi /)
V J. Acts of devotion, worship, contemplation on other deities is a
fruitless exertion (tadiy&sas Ultra - mrorthob sydt /).
210ft B h d g a va ia P u rin a
24. This spiritual knowledge has been repeatedly im part

ed to you with clear logical reasoning. A person who digests
this will get all his doubts resolved and will be liberated from
Sashs&ra.
25. He who will treasure up in his memory my lucid,
well-reasoned exposition of your queries, will attain to the
eternal Supreme Brahman which is the secret (knowledge) of
the Vidas.
26. I, of my own accord, will reveal myself to the ex
positor of the Brahman who would clearly explain this know
ledge to my devotees.
27. He who would loudly read out this sanctifying,
supremely holy text (containing my teaching), will everyday
make others see me by the light of spiritual wisdom, and will
himself get purified (by realizing me in his mind purified by
Yoga1).
28. He who devoutly and with concentrated mind listens
to this every day and develops supreme devotion unto me, is
never bound by Karmas.
29. friend, have you fully realized the true nature of
Brahman ? Has your infatuation and the grief that tormented
your heart disappeared, dear friend ?
30. This knowledge should not be imparted to a hypo
crite, a nonbeliever, a cheat, an unwilling listener, a person who
is not devoted to me or an ill-mannered fellow.
31. You should expound this to persons who are free
from the above-mentioned defects, are friendly to &
and (reciprocally) liked by them. You should teach this to
those who are pious, holy and to Siidras and women if they are
devoted.
32. Once this spiritual wisdom is properly imbibed,
nothing remains to be known by the aspirant of (spiritual)
knowledge, just as nothing remains worth drinking when once
the exquisitely sweet nectar is sipped.
S3. (There may be many things worth knowing and
means of achieving object in the case of non-devotees, but I am
1. yogi periMdhtm matuud sikfit-kmanmti bhtoabV R

X I.29.38 2109
everything to my devotee. Hence you seek resort in me

alone.)
Whatever objectives or purposes are accomplished by
means of (spiritual)knowledgey performance of .righteous duties,
yogic practices, pursuit of commerce and agriculture, and wiel
ding ruling powerthat is all the main four objectives in life
(or Purufdrthas), I myself am to you1.
34. When a mortal being has renounced all courses of
actions (prescribed in Sastras) and has dedicated his self to me,
I select him as the recepient of my Special Grace. He then,
attains immortality and certainly becomes eligible to be one
with me sharing my divine powers of omnipresence, omnipo
tence, etc.
-&i Suka said :

35. Having heard the speech of the Lord of hallowing
renown, Uddhava, to whom the path of Yoga (union with the
Almighty Lord) was thus lucidly explained, folded his palms
(in reverence) and with his eyes overflowing with tears of joy
and throat choked with overwhelming affection, he was unable
to express himself.
36. With courageous efforts, he controlled and stabilised
his mind which was agitated with overwhelming affection.
Feeling (with gratitude) how blessed he was (by the L ord),
he folded his palms (to pay obeisance) and touching His lotus-
feet with his head, he submitted to the most prominent hero
among Yadus, as follows:
37. The pitchy darkness of delusion clasped by me so
far, has been dispelled by your mere enlightening presence
(what need be said about your illuminating discourses?)
creator of god Brahmk, can cold, darkness or fear (of any of
these) overpower a person who is sitting adjacent to the fire
{or the su n ).
38. (Your compassion is limitless). Compassionate as
you are, the brilliant lam p of spiritual wisdom has been given
1. $R attempts to explain how each of the four pmuj&rtiuu are cover

ed by the activities mentioned in this Skka.
2110 Bhdgavata
to me again. W hat grateful person would like to abandon the

soles of your feet and resort to others for shelter.
39. The strong bonds of (the net of) my affection for
(my clansmen like) Daarhas, Vrsnis, Andhakas and Sittvatas
which were extended by you through (the agency of) your
for the expansion (procreation) of our race, have been
cut asunder by you with the weapon of self-realization.
40. Obeisance to you, great yogin. I have approached
you for protection. Be pleased to so guide me as I should
find incessant joy from and affection for your lotus-feet.,,
The Lord Commanded:

41-42. Dear Uddhava ! In compliance of my command,
do you go to my hermitage called Badari. Absolve yourself
of all impurities there, by performing ablutions and sipping
the holy waters of the sacred Ganga which became
sanctified by contact with my feet. Having shaken off all
your sins and impurities by the very sight of the Alakananda*
put on bark garments and subsisting on forest-products (like
fruits, roots), stay on unaffected by any longing for pleasures
and comforts, my dear.
43-44. Forbearing all experiences of opposite states
(like heat and cold, pleasure and pain) continue to be straight*
forward and good in your behaviour. W ith your senses under
control, serene and with your intellect (mind) concentrated on
your Atman, remain endowed with spiritual knowledge and
self-realization. Pondering deeply and constantly and realizing
whatever you have so assiduously learnt from me, you dedicate
your mind and speech to me and continue to constantly abide
by the duties prescribed by me. ( I f you do so) you will
transcend the three courses (o f existence caused by three
gunasSattva, Rajas and Tamos, viz. birth in the heaven and on
the earth as a human being or a sub-human being or the three
*1
1. A tributary of the GaAg&. Its source is traced by Captain Raper a

little way beyond Badrin&th at a waterfall called VasudhitS ( Skanda P.
. 6).
GADMl, P.3.
XI.29.49 2111
states of wakefulness, dreaming and deep sleep) and shall

attain to me (who am beyond ).
Sri Suka narrated:
45. Thus commanded by Lord (devotion to
whom terminates Saqisdra) , Uddhava circumambulated him by
the right and placed his head on his feet. And even though
he transcended the pairs of opposites like joy and sorrow, hit
heart melted (at the juncture of departure) and he moistened
his feet with tears.
46. Nervous and afraid at the imminent separation from
the Lord whose affection was extremely difficult to give up9
and too much grieved to be able to leave him, Uddhava was
deeply agonised. Bearing on his head the wooden sandals
(given out of grace as a parting gift) of Lord Kfsna, Uddhava
bowed to him again and again and proceeded1to Badarikalrama.
47. Firmly installing him on the throne of his inmost
heart, the great devotee of the Lord reached VUala (i.e.
Badarikasrama). Scrupulously following the course of (devo
tional) duties taught by , the one Friend of the world,
__ *
Uddhava ultimately attained to his state.

47A. (The 2nd line in V JS Text)
Having practised penance as instructed by the (only
real) Friend of the universe, he attained to Vaikunfha, the
region of Hari.
48. Whosoever tastes with deep reverence ever so little
of this nectar of spiritual knowledge overfull with the ocean o f
spiritual bliss, taught to his devotee Uddhava by Lord *
whose feet are resorted to and served by the masters of Yoga
he gets Final Emancipation from Sarhs&ra along with the world
(the people) who associated themselves with him.
49. I bow to the Supreme Person, designated as KrQaf
the First cause of the universe, the Author of the Vedas, who1
1. In order to reconcile this with Skandha III where Mai trey a and
Uddhava were given spiritual guidance by , R states that while on
his way to Badari, Uddhava heard of ' going to Prabh&sa. He hastily
returned and found him sitting alone. Maitreya also came there. gave
them spiritual guidance. But Skandha X I is silent about Uddhavas return.
in order to terminate the Sartis&ra (transmigration of the Soul)

of his devotees following the path of renunciation (ntortti), and
to dispel the fear of old age, death, etc. ofhis servants following
the path of Praurtti, extracted like bee the (honey-like)
essence of the Vedas in the form of spiritual knowledge and
self-realization and gave it to his devotees (following Nivrtti
Mdrga) and offered the immortalizing nectar churned out of the
sea to his servants (such as gods for drinking).
CHAPTER THIRTY
Extermination of the Pace of Yddavas*
The King ( Parlkfit) enquired:

1. When Uddliava, a great votary of the Lord, repaired
to the forest (at Badarikarama), what did the glorious Lord,
the creator of all beings, do at Dv&raka?
2-3. When his own race was threatened with annihila
tion by the curse of Brahmanas, how did the Lord of Yadavas
cast off his body which was beloved-most to the eyes of all. His
personality, so charming that women, having but once looked
a t it, could not take away their eyes from it; which having
once entered into the ears of the saintly persons gets (as if)
inscribed in their heart and never leaves it (i.e. is never for
gotten by them ,): Whose glorious splendour when extolled by
poets, brings special charms to their words and enhances res
pect for them; having seen that form occupying the (chario
teers) seat in Arjunas chariot, the warriors who were slain in
the (battle at Kuruksetra) in his presence, attained a form
similar to him.
This is merely summary of the internecine feud among Yidavas. A

blow-by-blow account of the fight is given in the Mausala Parva o f the M B H .
I t appears more reliable as there we find the dead bodies of Balarfima and
K rtpa traced and duly cremated (MBH, Mausala 7.31), did not go
physically to the next world as the Bh. P. wants us to believe in this chapter.
XI.30.11 2113
The sage Sri Suka replied:

4. Noticing terrible portents appearing in the sky, on
the earth and in the mid-air, K rsna addressed the Yadavas
who were seated in the assembly hall called 'Sudharmfr*, as
follows:
5. O foremost of Y&davas ! These terrible portents of
a serious nature like unto the flags of the god of Death
(Yama) are appearing in Dvaraka. We should not tarry here
even for a short while.
6. Let women, children and old people go from this
place to Sankhoddhara1. We shall go to the holy place
Prabhasa1 where the Sarasvati123 flows to the west.
7. We shall take our bath there, observe a fast and
serenely meditate. We shall also worship our deities with
ablutions and application of sandal-paste and offering other
articles of worship.
8. Having received the benediction (of Br&hmanas) by
the recitation of sacred Mantras and performance of expiatory
rites, we shall worship them with gifts of cows, land, gold,
cloths, elephants, horses chariots and houses.
9. For this is the surest procedure to avert evil and the
best means of ensuring auspiciousness* Worship of gods,
Brahmanas and cows definitely brings prosperity to beings both
here and hereafter.
10. All the (council of) elder Yadus attentively listened
to this advice of , the slayer of demon Madhu* They
agreed with his proposal, ferried across the sea in boats and
drove to Prabhasa in their chariots.
11. At Prabhasa, as per instructions of the Lord, whom
they regarded as their deity, the Yadavas performed with great
and devotion, all the rites conducive to their prosperity.
1. The island of Bati (Beyt) at the north-western extremity of the

gulf of Catch. VifQu is said to have killed SaAkhisura and recovered the
Vedas from him here. GDAMI, P. 177.
2. Somanath or Devapaftana near Verawal in Saurashtra.
3. How called Raun&ktf. On the bank of this river under an aspen
tree, passed awayGDAMI, P. 181.
2114 B h& gauata
12. At that very sacred place, as Fate would have it,

Y&davas lost their judgement and drank the highly intoxicat
ing sweet beverage, a liquor called Maireyaka1 by the filtrates
of which the reasoning faculty is completely lost.
13. There broke out a bitter conflict between the proud
and haughty warriors who were dead drunk with a strong
liquor and were deluded by the o f Kr$na.
14. Infuriated with rage*, those desperadoes fought
each other with bows, swords, spears, maces, iron clubs and
lances on the sea-shore.
15. Confronting each other in their chariots, elephants
etc. decked with banners flowing in the air, and riding on
donkeys, camels, bulls, buffaloes, mules and human beings
(slaves), the highly intoxicated Yadava warriors struck one
another with arrows even as wild elephants dash against each
other with their tusks.
16. With increasing intense hostility while fighting, there
were duels between Pradyumna and Samba, Akriira and
Bhoja, Aniruddha and Satyaki, Subhadra and Sangramajit,
terrible (uncle and cousin) of the (same) name Gada (one
being the brother and the other a son of Kr$na), Sumitra and
Suratha as combatants.
17. While others like Niatha, Ulmuka and others the
chief of whom were Sahasrajit, Satajit and Bhanu became blind
with intoxication and deluded by ( the of) Lord K rsna,
challenged each other and meeting at close quarters struck
each other mercilessly.
18. Foxgetting their m utual friendly relations, all the
clans of Yadavas such as Daarhas, Vrsna, Andhakas, Bhojas,12
1. SKD III., P. 786 gives the following ingredients of this wine:

Stdhur ikftirasaih pakvair apakvair dsavo bhavet /
maireyam dhdtakf-pufpam gutfa-dhdntinnasamhUam //
I could not trace this verse in M&dhava-niddna if by M&dhava' that
work is indicated in SKD. From its name it (the liquor) appears to be a
stimulant.
2. The MBH describes how Yuyudh&na*s criticism of Krtavarm&'s
dastardly attack on the sleeping P&ndava army, sparked off the struggle. T he
Whole report ( M B H Mausal 3.1766) reads like an account by an eye-witness.
XI.30.26 2115
Satvatas, Madhus, Arbudas, M athura and Surasenas, the

Visarjanas, the Kukuras and the Kuntis (out of them some
were domiciled in countries like Arbuda, Mathura and
Sfirasena) fought with one another.
19. Sons fought with fathers brothers with brothers
m aternal uncles with their sisters sons nephews with uncles
friends with friends, well-wishers with well-wishers and clansmen
w ith clansmen as all of them were stupefied and deluded (by
H aris M&y&).
20. (After a time) when the (stocks of) arrows was
being exhausted and bows (which they used like sticks) got
broken and their weaponry was finished, they (pulled out
and) clenched into fists the grass (th at grew abundantly
on the shore) as weapons.
21. A n d lo ! The grass when held by them in
their fists became adam ant like hard iron bars with which
they struck their adversaries. When forbidden by Krsna, they
{turned against him and) attacked him.
22. king ! Being infatuated they looked upon (krsna)
and Balarama as their enemies. Those desperadoes determin
ed to kill them and attacked them, king.
23. At this they (Kr$na and Balarama) on their part
became enraged, Pariksit (scion of the K uru race). They
uprooted a handful of grass which (automatically
was transformed into iron bars wherewith they struck back
and moved about in the battle, killing (Yadavas with their
iron clubs).
24. The wrath intensified with jealousy of Yadavas who
were bedevilled by Brahmanical curse and whose minds
were completely perverted by '8 deluding potency which
wrought their complete annihilation even as fire sparked off by
friction of bamboos, reduces the whole forest to ashes.
25. When all clansmen belonging to his race were thus
done to death, Lord Krsna felt that all the remnant of the
burden of the earth had been lightened.
26. Repairing to the sea-shore, Balarama entered into
Yogic meditation on the Supreme person and uniting his soul
with {he Supreme Soul left this mortal world.1
1 .- The MBH. differs in details (vide MBH Mausala. 4).
27-28. Noticing the passing away of Balarama, the

glorious Lord , son of DevakI, quietly went to a Pippala
tree and sat down on the ground (with his back resting against
its Trunk) manifesting his (original) radiant four-armed per
sonality dispelling the darkness of all the quarters with his bril-
liant lustre like a smokeless fire.
29. (His form) was bearing the Srioatsa mark, blue
like a rainy cloud, brilliant like burnished gold, wearing a pair
of silken garments and the most auspicious ( in appearance).
30. His lotus-like countenance was graced with charm
ing smile and was adorned with bluish locks of hair and eyes
beautiful like lotus; it was beautified with dazzling alligator
shaped ear-rings.
31. It was adorned with a (brilliant) zone, sacred thread,
a crown, bracelets, armlets, a necklace of pearls, (a pair of)
anklets, rings and the Kaustubha jewel.
32. His person was encircled by a Vanamala (a garland
of special sylvan flowers). It was attended by his weapons in 123456789
(1) When taw his tons killed, he used all hit divine weapons
and finished with the Y&davas.
(2 ) Babhru and his charioteer stopped him telling him most of
Y&davas are killed, let us find out where Balarama is'*. ( MB H Mausala
2.43-47).
(3) Bala-R&ma was found resting under a tree. deputed
D iruka to Arjuna to take away women and children from D v irak i.
(4) When Babhru whom he deputed to protect women and property
at D v irak i was killed in ' presence by a hunters arrow.
(5) told B alarim a to wait till he returned from D v irak i mak~
ing arrangements for the protection of women and children.
(6) went to D viraki and requested his father Vasudeva to
protect women (and children) till the arrival of Atjuna at D v irak i.
(7) He reported what happened at Prabh&sa and informed him of his
decision to spend the rest of his life (along with B alarim a) in performing
penance.
(8) On his return, he found Balarim a giving up his life by a Yogic
process.
(9) Wandering in a pensive mood, he decided to give up his body and
he lay in Yogic Sam&dhi when he was pierced with a hunter's arrow.
Was it the second attem pt on * 1* life when the first-mis-aimed
arrow killed Babhru instead of ?
XT.30.40 2117
their peisonal foims. He was seated with his lotus-like reddish

(left) foot on his right thigh.
33. A hunter called Jara who fixed on the point of
his arrow the un-pulverized remnant of the iron pestle
( born from Samba1) pierced therewith his foot which
appeared in shape like the mouth of a deer (wrongly presum
ing him to be a deer).
34. Seeing that it was a four-armed person (whom he
h it), the horrified perpetrator of the (homicidal) sin prostrated
himself at the feet of Krsna, the enemy of Asuras, touching his
feet with his head.
35. It is sheerly out of ignorance that this has been
committed by me, Madhusudana. It behoves you, faultless
Lord of hallowing glory, to pardon me for this sin.
36. This sinful act against you has been committed by
me, Lord Visnu, whose constant remembrance, the wise say
is efficacious enough to destroy the ignorance of men.
37. Therefore, put an end to my life immediately,
Vaikuntha (Visnu) so that I should not commit such an offence
against any other righteous person.
38. (If you agree that my shooting an arrow at you is
not my fault but the effect of the Brahmanical curse, I sub
mit) even god Brahma, his sons, god-like Rudra and others,
and the Vedic seers (the masters of the divine words) have
failed to grasp the working of your Yoga Maya. How can we
of impious birth whose vision has been blind-folded by your
M a\a can say anything about this sportive act (lild) of yours ?
(Be gracious enough to kill me and absolve me of my sins).*
The Lord replied :
39. Be not afraid, Jara, Get up. What you have done
is exactly what was willed by me. (Cast off your body and)
with my permission, do you go to heaven, the region of the
righteous people.*
40. Thus commanded by the glorious Lord Krsna who
takes any form at his will12, the hunter circumambulated (by
1. S upra Bh. P. XT. 1.17.
2. LtfrcTs form, constituted of pure Sattva. disappeared His apparent
form was only an outward semblance of his real formR.
2118 Bhdgavata Pur ana
the right) Lord Krsna, bowed to him and went to heaven in a

celestial car.
41. Daruka was tracing Krsna by his foot-prints, came
in search of him. He identified the spot by the scent of the
Tulasi borne on the wind and he stood before him.
42. He saw his Lord there seated at the foot of the Avattha
tree, attended upon by his sharp brilliant weapons in person.
With his eyes bedimmed with tears and heart overflowing with
loyalty and affection, he jumped down from (the charioteers
seat in) the chariot and immediately fell at his feet.
43. (Daruka said :) Lord, just as one feels lost in
darkness, at night, after the setting of the moon, ever since I
did not see your lotus-feet, my vision was enveloped in dark
ness, and was completely lost. I do not see directions
(how to behave as well). I have lost the peace of my mind.
44. Even as the charioteer (Daruka) was speaking thus,
his chariot with its flag bearing the ensign of Garuda, soared
up into heaven along with horses, while Daruka merely looked
on (agape).
45. Even the celestial weapons of Vi?nu followed the
chariot. Lord Krna then addressed his charioteer who was
dazed at heart with utter astonishment (a t the happening).
46. You go to Dvaraka, charioteer, and report to the
Yadava kinsmen thereof the internecine conflict and mutual
slaughter of our clansmen, Balaramas passing away and my
present condition.
47. Warn them that the sea will submerge the city of
Yadavas (Dvaraka) abandoned by me. Hence you (i.e. both
Daruka and the remaining inhabitants of Dvaraka) alongwith
their kinsmen should not stay at Dvaraka.
48. Taking with you the members of your families at
well as our parents, all of you go to Indraprastha, under the
escort of Aijuna, on the way.
49. Establishing yourself firmly in spiritual wisdom and
remaining indifferent ( to weal and woe) you follow the spiritual
path proclaimed by me. Realizing that all this universe or
Sathsdra is nothing but the creation of Maya (and hence unreal)
you should attain spiritual peace of mind.
XI.31.6 2119
50. Thus commanded Daruka went round Lord Krsna 9
(by the right-hand side) and bowing him down again and again
and placing his feet on his head (i.e. touching them with his
head), he went to the city (of Dvaraka) with a heavy heart.
CHAPTER THIRTY ONE

Lord Krona's Return to Vaikunfha
ri Suka said:
1-2. (After the departure of Daruka) there arrived god
Brahma, god Siva along with his consort Parvati, gods led by
the great Indra, Sages along with the progenitors of the world,
manes, Siddhas, Gandharvas (Celestial singers), Vidyadharas,
great serpents, Caranas, Yaksas and Raksasas, Kinnaras,
Apsaras (celestial nymphs), Brahmanas like Maitreya and
others (or birds inhabiting the region ofGaruqla).
3-4. All of them were desirous and extremely eager to
witness the glorious ascent of the Lord to his region. Glorifying
in their songs the exploits and incarnation of Lord Krsna the
descendant of Suta, they crowded the sky with rows or their
aerial cars and rained on him showers of flowers with the
deepest devotion, King.
5. Beholding god Brahma (the grand-sireof the universe)
and other celestials who were his own glorious manifestations,
that all-pervading Lord concentrated his mind on the Supreme
Self and closed his lotus eyes in samddhi (meditation) with a
view to avoid the expected requests of the gods to visit their
respective regions.
6. By the technical Yogic process called Agneyi whereby
the Yogi concentrates his mind on fire and burns down his body,
the Lord did not consume with fire his world-enchanting form
which was very auspicious for concentration and meditation
(and was the support of the world) but entered with his body
his own realm1
1. Contrast A1BH Mausala 7.31.
tatah Sartre Rdmasya Vdsudcvasya 'bhay(i f
* ddhaydmdsa purufair dptakdribhih / /
7. Kettledrums were sounded in the heavens; flowers

were showered down from the sky. And Truth, Righteousness,
Fortitude, Glory, and Prosperity quitted the earth and followed
him ( to Vaikunfha).
8. Gods and others (who assembled there), of whom god
Brahm& was prominent, were not able to behold (or even
cognise) Lord Kfsna of inscrutable ways, while he was entering
his own realm (Vaikuntha) and they were left dazed in utter
astonishment.
9. The passing away of Lord Krsna could not be perceiv
ed by gods, just as the trail of lightening in the sky after its
passing across the mass of clouds cannot be seen by (mortal)
human beings.
10. Witnessing the (incomprehensible) Yogic way of
Haris disappearance, gods ueadedby Brahma, Rudra and others
were wonderstruck and glorifying it, they returned to their
respective regions.
11. King, please note that the incarnation, disappear
ance and the (sportive) activities among human beings (Yada-
vas) of the transcendental Lord, are nothing but histrionics
staged by dint of his Maya Potency, like those of a theatrical
performer. Having created this universe by his great Will
Power ( without any outside material or agency ), and having
entered it as Antarydmin (Inner Controller) and sported (into
it), he withdraws it within himself in the end, and abides
established in his own (glorious) state.
12. Was that Lord incapable of protecting his own per
son who with(i.e. while he was in)his mortal body brought back,
to his teacher Sandipani, his son who had been snatched away
to the region of Death (Yama), who restored you to life while
you were (practically) burnt by a great missile (Brahmastra
discharged by ASvatthaman) and who vanquished Rudra, the
destroyer of Yama and transported (his assassin) the hunter
bodily to the celestial world ?
13. Though he alone was the sole cause of the subsis
tence, evolution and destruction of the entire universe as he
9 *
was the wholesole controller of all powers, he did not wish to

leave his person behind in this mortal world, as there was no
X I.31.20 2121
propriety in retaining a mortal body in this world and wanted

to demonstrate the glorious state of those who are established
in the Self. ( Had he left his body in this world, the Yogi ns
would have preferred to stay on in this world.
14. He who gets up early in the morning and devoutly
glorifies the passage to the Supreme State by Lord Krsna, will
reach that highest stage to which none is superior.
15. Daruka ( the charioteer of Krsna ), bereaved of
Kisna arrived at Dvaraka. He fell at the feet of Vasudeva and
Ugrasena and bathed them with tears profusely.
16. He reported to them, King, of the total destruc
tion of the Yadava clans. Hearing that heart-rending tale,
people (of Dvaraka) were over-w'helmed with grief and fainted.
17. Deeply agitated at their bereavement from Krsna
and beating their faces and heads (with uncontrollable grief),
they hastily rushed to the spot where their kinsmen lay lifeless.
18. When Devaki, Rohini as well as Vasudeva were
unable to see their sons Balarama and Krsna, they were so
afflicted with grief that they lost their consciousness.
19. They were so intensly stricken with grief at their
separation from Lord Krsna that they gave up their life then
and there1. The Yadava woman embraced their husbands and
ascended the funeral pyres (burnt themselves in the fire).
20. The wives of Balarama as well clasped his body and
entered fire. Queens of Vasudeva embraced his body and the
daughters-in-lawf of Krsna clasped each the bodies of their
respective husbands like Pradyumna and others, and consorts
of Krsna
like Rukmini and others with their hearts fixed on
him entered the fire,12
1. T h eM B H differs. After A rjunas arrival at Dvaraka, he held con

sultations with Vasudeva about taking away Yadava men and women with
their kit. V asudeva cast ofT his ghost by the Yogic process, and his four
chief queens im m olated themselves in the funeral pyre of Vasudeva
Mausala 7.15-25.
2. M BH. states that only R ukm ini, G andhari, Saibya, H aim avati
and Jam b av ati im m olated themselves in fire, while Satyabham& and other
dear wives o f K rsna went to the forest for perform ing penance.
Mausala 773-74.
21 Deeply afflicted with the grief of separation from his

dearest friend Krsna, Arjuna consoled himself by pondering over
the words of spiritual wisdom addressed to him (in the Bhagauad
GUd and the Anu Gitd) by Krsna.
22. In the order of seniority of his relatives who were
killed in the fight and had their races cut off, Arjuna arranged
for the proper performance ot the obsequies (for their welfare
in the next world.)
23. The sea immediately inundated the city of Dvaraka
forsaken by Hari, with the exception of the palace of the Lord,
great king.
24. It is the auspicious-most of the auspicious and by its
very remembrance it removes all evils (including sins), for the
glorious Lord Krsna, the slayer of demon Madhu, always abides
there.
25. Arjuna escorted women, children and old men, the
survivors of the massacre and rehabilitated them at Indra-
Prastha ( the previous capital of Pamjavas) and coronated Vajra
(the son of Aniruddha, scion of the royal Yadava family) there,
as their king.
26. Having heard the report of the destruction of their
(Yadava) friends from Arjuna, your grandfathers installed
you (on the throne of Hastinapura) as the successor of their
dynasty, and all of them proceeded to the Great path (to the
other world).
27. The moral (person) who with devout faith would
glorify the incarnations and sportive acts of Lord Visnu
(Krsna), the God of gods becomes absolved of all sins.
28. He who sings the above-mentioned auspicious-most
sportive acts of the glorious Lord Hari in his boyhood, and his
delightful incarnation and great feats achieved therein-which
he has heard here (in the Bhdgavata Purana or elsewhere, would
have engendered in him, supreme devotion and would attain
to the goal reached only by Parama Harhsas (i. e. recluses of the
highest order).
X II.1.4 2123
SKANDHA TWELFTH
CHAPTER ONE
Dynasties O f The Kali Age

King Parikfit requested:
1. When Sri Krsna, the ornament of the race of Yadus,
retired to His glorious abode (in Vaikui^tha), whose dynasty
continued to rule over the earth? Be pleased to narrate that to
me, sage.
Sri Suka said:

2-3. king, Puraftjava1, who has been named as the
last prince in Brhadrathas dynasty, is yet to be born. His
minister Sunaka will, however, assassinate his master Puraftjaya
and will instal his son Pradyota12, as the king on his throne. His
son will be palaka whose successor will be Viâkhayupa from
whom will be born Rajaka.
4. Rajakas son will be Nandivardhana. These five
Pradyotas will enjoy the (sovereignty of the) earth for one
hundred and thirty eight years.3
5. Then there will be born iunaga whose son will be
Kakavarna. His son will be Ksemadharma. He will beget a son
called Ksetrajfla.
1. Bh. P. IX .22.49 refers to him as R ipunjaya.

2. H istorically Pradyotas did not rule M agadha. Buddhist records and
P uranic accounts make C anda P radyota, a contem porary of Bimbis&ra, as.
the founder of a dynasty in Avanti and not in M agadha. It is possible th at
R ipunjaya m ight have been treacherously m urdered by his minister b ut he
was succeeded by Bimbisara, the founder of the M agadhan em pire : BVB'S
Vedic Age, P. 328
3. T h e list of Kings of the Pradyota dynasty differs considerably from
Pargitcrs in The Purdpa Text of the Dynasties of the Kali Age.
2ndly, T h e Pradyotas did not supplant the B&rhadrathas & rule over
M agadha. T h e Sisunagas did it and it was Bimbis&ra who founded the
Sisunaga "dynasty and not Sisunaga. T he Pradyotas ruled at A vanti.
2124 Bhagavata
6. He son will be Vidhisara who will have Ajatasatru

as his son. His son will be Darbhaka while the future son of
Darbhaka isAjaya.
7. Nandivardhana will be the son of Ajaya, while
Mahanandi will be the son of Nandivardhana. In this way,
there will be ten kings from the Sisunaga dynasty which will
rule (Magadha) for three hundred and sixty years.1
8. mighty Kuru, in the Kali age, they will enjoy the
earth to that much period of time. The son of Mahanandi, a
mighty king, will be born from the womb of a Sudra woman.
9. He will be a certain Nanda, the master of a
mah&padma (treasury) and an exterminator of Kfatriyas. After
him, all kings will be as bad as Sfrdras and irreligious.
10. Like another Parasurama2, the Scion of the Bhrgu
race, Mahapadma will rule over the entire earth under one
sceptre (or royal umbrella) and his command will never be
violated by any one.
Pradyota, U dayana, Bimbisara A jatasatru were in a way contem poraries of

M ahavira & the B uddha an d the historical information available shows that
Pradyotas did not intervene the B rhadratha & Sisunaga dynasties of
M agadha.
1. T here are some similarities in the names of the descendants of
Siiun&gas as given in the Bh. P. an d Pargiter's Purtya Text List. But instead
o f Bimbis&ra, being the historical founder of the Sisunaga dynasty, he is
represented as the 5th & A jatasatru as the 6th descendant of Sisunaga in the
Bh. P.
2. T h e ap p aren t sim ilarity between M ahapadm a and P arasuram a is
lim ited to p u ttin g an end to the dom inance of traditional K sattriy a families.
Mah&padma, perhaps being insulted by blue-blooded ancient K sattriya
Kings because of his birth from a S udra wom an, seems to have m ade it his
policy to elim inate the dom inance o f these ancient K sattriya rulers. Hence
this ap p aren t sim ilarity. T he account of M ahapadm a as recorded by the
Greek au th o r G urtius makes him the son o f a barber. Jain as (Parifif taparvan
Avaiyoka-SOtra) confirm Gurtius. T he Buddhist texts (Mahdvamsaffkd)
jeg ard N andas as o f cun-known lineage* {aRMta-kula) . This unanim ous
tradition confirms the low origin of M ahapadm awhich is a title m eaning
a lord o f infinite army* or o f immense w ealth.' His real nam e is U grasena
according to the MahAbodhivcujiia (a n d it is confirmed by G reeks).
XII.1.16 2125
11. It is traditionally reported^ that Mahapadma

will have eight sons of whom Sumalya was prominent. These
kings will enjoy this earth for one hundred years.
12. A certain Brahmana1 on whom the nine Nandas were
completely dependent (and practically at his mercy) will uproot
them. After their extermination, the Mauryas12 will enjoy the
sovereignty of the earth in the Kali age.
13. That very Brahmana, it is reported, will crown
Candiagupta. His son will be Varisara whose son will be
Asokavardhana.
14. A&okavardhanas son will be Suyasas who will beget
Sangata. From Sangata will be born Salisuka whose son was
Somasarma.
15-16. From his loins will be born Satadhanvan and
his son will be Brhadratha. Thus there will be these ten
Maurya kings3 who will enjoy the kingdom of this world for
one hundred thirty seven years.
1. R names him as K autilya, V atsyayana or Canakya. But C anakya

or Vi$nugupta who uprooted th a t dynasty was their sworn enemy and he out
w itted and out-m anocuvered Raksasa and destroyed N andas. Can this be
Rak$asa, the trusted but gullible minister of N andas (vide Mudrd-Rdkfasa) on
whom N andas depended completely.
2. V J is obviously quoting a wrong tradition th at M auryas were the
descendants of M ura and belonged to the low caste of fishermen. Now it is
accepted that C andragupta belonged to the K sattriya class of M oriyas ruling
over Pipphalivana (Probably in U .P .)BVBs The Age oj Imperial Unityt pp.
17 and 56.
3. According to VP 4.24.28-32 the M auryan kings are : (1) C andra
gupta, (2) Bindusara, (3) A soka-vardhana, (4) Suyasas (5) D asaratha
(n o t m entioned in Bh. P .) (6) Sarnyuta (7) Salisuka (8 ) Som asarm a, (9)
Satadhanva (10) B jhadratha. Pargiters Pura$a Text list m entioned above
shows m uch discrepancy about the num ber, names and order of the M auryan
kings; Bh. P. agrees with the com bined versions of Matsya and Vdyu Purdnas.
O u t of these different names of Asokas successors, the reality of D asaratha is
established by his three inscriptions on Nag&rjuni hills. Ja in texts treat
S am prati (m entioned in Matsya P.) as a patron of Jainism as Asoka was
th a t of Buddhism. K ing &lisuka is m entioned in the G&rgi-Samhita. No
P u rana or Buddhist source claims C andragupta, the founder of the dynasty,
as J a in a (even a convert). T h e final coup in 187 B.C. m anaged by Pusya-
m itra ended the M aurya R ule (For details vide the Age o f Imperial Unity) .
2126 Bhdgavata
16A. (Having killed the Maurya king Brhadratha, his

commander-in-chief of the army Pusyamitra of &unga race1
will be the ruler himself). Pusya mitras son will be Agnimitra
to whom Sujyestha will be born.
17. His son will be Vasumitra who will beget Bhadraka
who will have Pulinda as his son. His son will be Ghosa to
whom will be born Vajramitra as the son.
18. The next ruling prince will be Bhagavata from
whom will be born Devabhuti as it is reported. These ten
&unga kings12 will enjoy the kingship of the earth for a little
over a hundred years.
19-20. Later on, king Pariksit, the earth will pass
under the control of the Kanva dynasty of every poor merit.
Having killed the dissolute monarch Devabhuti Sunga ( through
a female slave), the highly intelligent Vasudeva himself will
rule over the earth. His son will be Bhumitra whose son will
be Narayana. Narayana will have a famous son called
Suarma.
21. In this way, kings of the Kanva dynasty will enjoy
rulership of the earth for fortyfive years from 75 B.C. to 30
B.C. though the Puranic statement is three hundred fortyfive
years of the Kali age.
22. Murdering king Susarma of the Kanva dynasty, his
low born servant Bali3 of the Andhra race, one of the wretched
most person s, will rule over the earth for some time.
1. N ot in S R 's text. Strangely enough V J thinks &unga as th e

proper nam e an d F usyam itra his caste.
2. T h e list of &unga kings in the Bh. P. concurs fairly well w ith
P argiters Purdpa text list. But the Bh. P. states ten as the num ber o f unga
kings but actually names nine kings. $ R however clarifies th a t Pusyam itra,
the com m ander-in-chief of B rhadratha M aurya, who was killed by Pusya
m itra should be regarded as the 1st &unga king and thus makes the num ber
of kings ten. &R states th at the period of this dynasty was 112 years. T hus
the &ungas ruled from circa B.C. 187 to 75 B.C. T his dynasty did not only
stem the tide of Greek and other foreign invaders but rejuvenated H induism
by perform ing an Aivamedha sacrifice. T h e spread of Bhagavatism under
them is rem arkable.
BVB. Age of Imp. Unityy p p 95-99
3. T h e au th o r of the Bh. P. does not know th at his real nam e is
Sim uka an d uses the adjective Pow erful'. As Pargiter's Dynasties of the Kali
Age (DKA) (P . 38, Notes 14, 1G) shows, other Purdpas use sim ilar adjectives
ballyas, half with reference to Sim uka. T h e consensus of PurUnas on Simuka*
XII. 1.28 2127
23. After him his brother called Krsna will be the fr
next king. His son will be Santakarna and his son

Paurnamasa
m
24. Lambodara will be his son and from him will be

bom king Cibilaka. He will beget Meghasv&ti whose son will
be Atamana.
25. Anistakarma and Haleya will then follow. Haleyas
son will be Talaka. He will beget Purlsabhiru who will be
succeeded by his son king Sunandana.
26. Sunandana will have a son called Cakora who will
be succeeded by eight sons known as Bahus collectively, the
youngest of them being Sivasvati, the vanquisher of enemies.
He will beget a son called Gomatl-putra whose son will be
Purlman.
27. The succession of princes after Puriman will be
Medahsiras, Sivaskanda, his son Yajftasri and his prince Vijaya
and his successors Candravijfia and Salomadhi.
28. These thirty kings1 will enjoy the sovereignty of
the world for four hundred and fifty six years, delight of
the Kuru race.
as the nam e of this king is confirmed by numismatics and in Buhlers List o f
Brahmi Inscriptions. T he author of the Bh. P. seems to be a staunch o rth o
dox Brahm ana, so like C andragupta M aurva, Sirnuka or Bali is called Vfâla
though his descendants like G autam i-putra Satakarni (in Nasik inscriptions)
assume the title eka-Brdhmaria ( the unique B rah m an a ). T he prejudice
against A ndhras as Dasyus dates from the Aitareya Brahmana. Sirnuka is called
Rdjd Sirnuka-Satavahana and as the legend goes Satavahanas or Salivahanas
were of mixed B rahm ana and N aga origins (Dvdtrimiat-Puttalikd). T h e
epigraphic evidence of the associations of Satavahanas with Sakas and
Nagas shows th at the orthodox Brahm anas regarded them as vrjalas or degra
ded Brahm anas or outcastes despite S atavahanas claim to Br&hmapahood
The Age of Imp. Unity, pp. 106-107, etc.
1. T he Bh. P. actually enum erates 23 kings though in conformity with
other Purdpas, the num ber of kings is stated as thirty. Pargiters single uni fied
list of Purdpa Text (DKA pp. 38-43, 71-72) and his co-ordinated list ( DKA-
36) show differences in names o f the kings. T he list of 30 kings as given in
Matsya P. is quoted in The Age of Imp. Unity, pp, 706-707.
Vif P. (4.24.5) correctly calls these kings Andhrabhrtyas, for
after the A ndhras probably (as happened in the case of Sungas and Kanvas)
the servants of the Andhra rulers became the rulers and came to be known
as such.
2128 Bhagavata
29. At their capital Avabhrti1, seven Abhlra princes

will rule the earth, ten kings of Gardhabhl dynasty and sixteen
of the Karika (Saka) raceall of them very greedy and lewd
will hold the sway.
30. They will be succeeded by eight Yavana rulers
(Bactrian Greeks), and fourteen kings of the Turuska race.
Again there will be ten kings of Gurunda (Probably Marundas
vide DKA P.45) race and eleven of the Mauna (Hima)
dynasty.
31-33. These kings (beginning from Abhiras upto
Maunas, viz. sixtyfive kings will enjoy the sovereignty of the
earth for (a total of) one thousand ninetynine years2 And the
eleven Mauna (Hiina) kings will rule over the earth for three
hundred years, king. When their dynasty ended, at the
capital town of Kilikila, kings Bhutananda, Vangiri Sisunandi
and his famous warrior brother Yasanandi will reign for one
hundred and six years.3
34. They will have thirteen sons called Bahllkas. Then
will rule the Ksatriya Prince Pusva-mitra and his son
Dumitra.
35. All these will be contemporary kings ruling over
different states. Seven of these will be the rulers of Andhra and
seven kings of Kosal. The kings of Vidura and Nisadha also
will be out of these Balhlkas.
36. There will be a king of Magadhas called Yisvas-
phCkrji. He will be well known as Purafijaya the second. He
will reduce the higher castes to the status of Pulindas, Yadus
and Madrakas.4
1. SR is simply offering a conjecture when he explains A vab h rty as/
as the rulers of A vabhrti.
2. T h e above four verses, viz. 29-33 mention some local dynasties.
References to other Purdrias and Pargiters D K A ( Dynasty of the Kali Age) show
th at some of them were contem poraries. Hence the duration of these
dynasties viz. 10b9 years as given in the Bh. P. is not correct. In fact, the
author of this ch ap ter of the Bh. P. is less critical and relics on hearsay evi
dence. Some of these are foreign tribes viz. &akas (called K ahkas in the
Bh. P.) and HCinas (called Maunas here).
3. C om pare D K A : Dynasties of 3rd C ent. A D . pp. 50-53.
4. BVB. AGE Imp. Unity regards Visvasphiirji as a foreign ruler of
M ag ad h a, p. 177 Ft. N ote Mo. 3.
&R gives V isvasphurji the credit o f creating the subcastes like Pulindas.
X I I . 1.43 2129
37. That powerful but wicked-minded prince will esta

blish a caste-less society where there will be no reverence to
\ redas and Brahmanas. He will exterminate the Ksatriyas as
well. In his capital city of Padmavati, he will enjoy a well-
guarded state from Haradwar to Prayaga in the valley of the
Gahga.
38. The twice-born castes of Saurasfra, Avanti, Abhira,
Sura, Arbuda and Malava countries will become fallen (due to
lapse or non-performance of samskaiat, such as the investiture of
the sacred tbead) and the rulers of these people will be mostly
of Sudra castes.
39. Sudras, persons fallen from higher castes, Mlecchas
all bereft of Vedic culture and way of lifewill be the rulers
over the banks of the Sindhu and the Candrabhaga, (the
Chinab), the city of Kaunti and the region of Kasmira.
40. Pariksit ! All these contemporary kings will be
as good as Mlecchas, bent on unrighteousness, falsehood,
miserly and ferocious.
41. (With no compunctions) they will murder women,
children, Brahmanas, slaughter cows. They will covet after the
women and property of others. Subject to vicissitudes of fate
and overwhelmed with joy or grief, they will be poor in
strength and of short duration of life.
42. Devoid of culture or purificatory ceremonies (right
from inception) of righteous deeds and dominated by rajas and
tamas, these Mlecchas in the guise of Ksattriyas will exploit
their own subjects.
43. The subjects inhabiting those lands will emulate
their rulers in their habits, character, way of talking and
coming in conflict with each other as well as their rulers, will
perish.
2130 Bhagavata Putana
CHAPTER TWO
The Evils of the Kali Age
Sri Suka began to narrate:
1. Thereafter, day after day, under the force of the in
exorably powerful Time, righteousness, truth, purity, (both
physical and mental), forbearance, mercy, duration of life,
physical power, and sharpness of memory shall go deteriorating.
2. In the Kali age, wealth alone will be the deciding
factor of nobility of birth, righteous behaviour or merits. And
only brute force will be the only standard in the arrangement
or decision of what is righteous or just.
3. Mutual liking (and not family pedigree, social status
etc.) will be the criterion of selecting a partner of life in
marriage; cheating is the order of the day in business relations;
satisfaction of the sexual pleasure is the only consideration
of masculine or feminine excellence and worthiness and wear
ing of the sacred thread ( Tajnopavita) (and not the pious
behaviour or Vedic or Sastric learning) is the outward index
of Brahmanahood.
4. External marks (such as a staff, deer-hide) and not
the observance of the vows and restrictions of a particular
Airama (or stage of life) has been the only index of a parti
cular Airama of a person and is the only guide to greet mutually
when they meet each other. Justice has become weak and
partial through the inability of the party to bribe these
administering it1; and garrulity has been the hall-mark of
scholarship.
5. Want of affluence is the cause of ones impiety or bad
name while hypocrisy is the index of goodness. Mutual consent
and not the S&stric way) is enough for marriage. And mere
toilet alone is a substitute for bathing.
6. To go to distant place of sacred waters (and not
attendance on ones preceptors or elders) is looked upon as
pilgrimage and wearing long hair a sign of beauty. The
highest purpose of life is to fill ones belly and arrogant
1. Poverty will prevent the p arty from getting justice SR.
XII.2.15 2131
audacity (and not the statement of the facts as they are) is

regarded as veracity.
7-8. Maintenance of ones family will be looked upon as
skill; It is for self-advertisement of ones fame of piety that
righteous deeds are to be performed; In this way the whole
world will be populated by wicked people: and lie who among
Brahmanas, Ksatriyas, Vaisyas and Siidras, becomes the
mightiest will be the ruler.
9. When the subjects are deprived of their women and
looted of the wealth by greedy, merciless, robberlike Ksattriyas
the subjects will seek shelter in mountains and forests and
subsist on leaves, roots, meat, honey, fruits, flowers and seeds
(and such forest-products).
10. Being oppressed by draughts or famines and heavy
taxation and being subjected to excessive cold, biting winds,
(blistering) sunshine, (driving) downpour of rain, snowfall,
mutual rivalry, the people are going to perish.
11. People will be tormented by hunger, thirst and
diseases and will be overpowered with anxieties. And the
maximum span of human life in the Kali age will be fifty (lit.
thirty plus twenty) years.
12. When through the evil effect of the Kali age, the
physical bodies of embodied beings become emaciated and
reduced, the prescribed ordinances of the Vedic path pertaining
to different classes of people and stages of life become lost.
13. When (in the Kali age) religion will be pre
dominantly heretical, and kings will be as good as robbers and
men will be earning their livelihood by theft, ( economic off
ences) mendacity, wanton violence to life and such other
pursuits.
14. When all classes of the society (Varnas) will be as
good as &udras, cows will be reduced to the size of she-goats
(in yield of milk also); all Airamas (stages of life) will merge in
the householders stage of life (there being no celibates or
recluses) and the term relative will connote the relations of
the wife only.
15. Medicinal herbs will have minimal efficacy; big trees
will be stunted (and would afford neither shade nor relief) like
the Sami trees; the clouds will be giving lightning flashes and
2132 Bhdgavala
clapping of thunders (but no rain) and the houses will be

desolate (as there will be no hospitality as it was in previous
ages).
16. In this way, when people have undergone such hard
shipsjust at the end of the Kali age, the Lord will incarnate
himself in his S&ttvika form for the protection of religion.
17. Lord Visnu is the Creator and Preceptor of the
mobile and immobile creation. He is the Controller of the
world and the inner Soul abiding in all beings. His advent (on
the earth) is for the protection of the path of righteousness and
for wiping out all the Karmas of the righteous and to lead them
to Final Emancipation from Samsdia.
18. It is in the houses of Visnuvasas. the noble-souled
m J J
Brahmana chief of the village called Sambhala1, that Lord

Kalki will be incarnated.
19-20. The Lord of the Universe, endowed with eight
Spiritual powers (like animd, etc.) and excellences (like solem
nity of vows or truthfulness) was unsurpassed in splendour and
glory. Riding on a fleet horse called Devadatta, he would
traverse over the whole earth on the horse; will massacre with
his sword capable of subjugating the crores and crores of
robbers and wicked miscreants who posed themselves as kings.
21. (To indicate the beginning of the Golden AgeKjta
Age) Thereupon, when the entire class of robbers, thieves and
such enemies of the society is annihilated both in the town and
in the country, the minds of the rural and urban population
become pure by the touch of the wind wafting the sacred frag
rance of pigments on the person of Lord Vasudcva.
22. When the glorious Lord Vasudeva, the very embodi
ment of strength, is enthroned in their heart, their progeny will
naturally be extremely powerful.
23. When Lord Hari the Protector of righteousness, will
descend on this earth as Kalki, there will be the advent of the
Krla Age (Golden Age), and the children who will be born
thereafter will be of pious ( Sattvika) disposition.
1. A village near ad ab ad in R ohilkhand, 80 miles to the east of
D elhi. I t is Sambalaka* according to Ptolemy.
G D A M I. p. 176
X II.2,29 2133
24. When rhe Moon, the Sun and the Jupiter are in
conjunction in the same zodiacal house and the star Puya is in
ascendance, the Krta age dawns.1
25. All the kings belonging to the Lunar and Solar
dynasties who have ruled in the past, or are reigning at present
or will govern in the future, have been briefly described to
you.
26. The period commencing from the birth of your wor
ship to the coronation of Nanda would come to one thousand
one hundred and fifteen years.*
27-28. Of the seven stars comprising the constellation
the Great Bear, two of those asterisms come to view first., in
the east (viz. Pulaha and K ratu). Midway between them in
the north-western line, is noticed a star or a constellation (of
the group of A&vinl, Bharani, etc.) at night. Those Heavenly
Sages i.c. the stars Pulaha and Kratu remain associated with
that intervening constellation for a period of one hundred
human years. Those Sages (stars) are now associated with
Magha during your reign.
29. When (th e Maghas were in that position) the self-
illuminating personality comprised of pure Sattva of Lord
Visnu who came to be known as Sri Kr?na retired to his region,12
1. : H ere the sim ultaneous entry of these planets is indicated*

O therw ise every twelfth year when the Ju p ite r is in the zodiacal sign o f
Cancer, there are at least two or three New M oon days when this phenom enon
occurs. H ence Simultaneous entry of these three planets is the sine qua non o f
Kxta Age.
2. As &R. notes this statem ent is am biguous. But the author of the
Bh. P. is not m uch at fault, as we have not yet been able to fix the date o f
the M a h a b h a ra ta W ar. Pargiter, on the basis o f various statem ents in
Puranas has tentatively suggested 950 . C. as th e date of that w ar. But
Jayasw al, A.C. Das and other In d ian scholars favour 1500 B.C. Pusal-
kar in B V b s Vedic Age (p . 273) concedes 1400 B.C, as the date of the K uru-
P andava W ar. T iu discussion o f the d ate o f the Mah&bh&rata w ar is beyond
the scope of this note. But I still believe in R ay C haudhari's evidence pre
sented in his Political History of Ancient India from the Accession of Parlkfit to
the Extinction of the Gupta Dynasty, p. 9, 1923, and regard Pariksit as belonging
to 900 B.C. This date has no relation w ith the composition of the present
text of th~Bh. P. as shown in Intro, to Volume I of the Bh.P.
Kali immediately entered the world and people began to take

delight in sinful ways.
30. While the Lord of the goddess Lakgmi used to touch
the earth with his lotus-feet, till then Kali did not dare to
encroach upon the earth.
31. When those seven Divine Sages (Ursa Major) enter
the constellation Magha, there will be the advent of Kali lasting
for twelve hundred celestial years (i.e. 432,000 human years).
32. When these Great Sages (the asterisms, constituting
the Grear Bear) will proceed from Maghd to PUrv&fadkti, Kali
will be more powerful since the ascension of king Mahapadma
Nanda.
33. Experts in ancient Lore have stated that on the very
daynay at that very hourLord Krsna retired to his
region, the Kali Age has set in.
34. At the termination of the period of one thousand
divine years of the fourth i.e. Kali age, the Krta age will dawn
again and the minds of men will get the revelation of the Self
from within.
35. Just as the career or ups and downs in the history of
Manu's race has been described, in each age, the history of
Vaiiyas, Sudras and Brahmanas in various ages should be
understood to be similar to them (age after age).
36. It is only the names of the noble-souled persons
described so far and of whom (neither kingdom nor race survi
ves except) the legendary account enshrining them remains,
(nothing but) their fame only survives, on the earth.
37. Devapi, the brother of Santanu, and Maru, the
descendant of the Ik$vaku raceboth of them possess very great
Yogic powers and are still living in village called Kalapa
(Near Badarikarama in the Himalayas).
38. At the end of the Kali age, both of them, under the
instructions and command of Lord Vasudeva, will come for
ward and will promulgate and establish the ancient religious
order with its institution of Vardas (Classes of people) and
ASramas (Stages of life) once again as before.
39. This cycle of four Tugas (Ages) viz. Aria, Tretd,
Dvdpara and Kali runs in this order on the earth for the sake
of created beings.
X II.3.1. 2135
40. king Pariksit, these kings described by me and

many others (not mentioned by me) all claimed that the earth
was theirs. But ultimately they had to leave it and passed
away.
41. The physical body which (when alive) is designated
as King is ultimately called worms (if buried or left un
interred and is turned into worms), or Excrement** (if eaten by
beasts or birds of prey and after digestion or non-digestion
thrown out as faeces) or Ashes ( if cremated). It is for this
body that one perpetrates sins and commits violence against
living beings. Does he not know that this sinful conduct leads
to hell ?
42. How will this entire earth held under their own
(undisputed sovereignty) by my forefathers and now held under
my sceptre, pass on the same way to my son and grandson
and his race ?
43. Rulers who are unwise (indulge in such thoughts
anxiously), look upon their physical body made up of heat,
water and food as their Soul, and the earth as their personal
property, ultimately quitting them both, sink into oblivion.
44. Pariksit, All those lords of the earth who enjoy
the earth by dint of th eir personal power, have been reduced
by Time to mere themes of stories when people narrate the
past events.
CHAPTER THREE
Dhatma {Righteous Way of Life) in every Yuga :
Efficacy of God's Name
Sri Suka said :
1. Perceiving how kings are eagerly occupied with the
plans of conquering her, this earth laughs at them saying, uHow
stupid ! These kings who themselves are but playthings of ( the
god of) Death aspire to conquer me !
2136 Bhdgavata*Pur&na
2. Though they are aware (of the inevitability of death)

these kings have reposed over-confidence in (the longevity of)
their personal body which is momentary like a bubble of water.
Hence the ambition or desire of these rulers of men is definitely
futile.
3-4. (They plan in their minds):
Having first conquered the group of six (Five cognitive
senses-)-Mind) Df our own self, we shall subjugate the
counsellers, executive officers, relatives or confidants, citizens,
conductors of elephants or army officers of other kings and then
after removing all thorns (socially undesirable elements), we
shall thus gradually bring under our control the earth engirdled
by the seas. These kings whose hearts are thus tied down to
their hopes and desires, do not perceive the god of Death who is
near (and ready to snatch them away).
5. Having conquered me as far as the sea, some of them
(being more ambitious) enter the sea (for naval victory and
conquest of other island-continents). Of what importance is
this conquest against our self-control ? Emancipation from
Sarhs&ra is the proper reward of self-control.1
6. scion of the Kuru race ! These foolish kings wish
to conquer me through war, when great Manus and their sons
and descendants had ultimately to abandon me and to depart
as they came (leaving me here behind).
7. Feuds and fights for me break out between fathers and
sons, and between brothers and between those wicked Kings
whose minds are possessed with the notion of mine-ness with
reference to their kingdoms.
8. This entire earth belongs to me only and not yours,
fool. Contending and competing thus, kings kill each other
and die for my sake.
9-12. Pfthu, Purfiravas, Gadhi, Nahusa, Bharata, Arjuna
(of a thousand armsSahasrarjima),Mandh&ta, Sagara,Rama,
1. SR. : Extremely dull-witted are they who desire to attain sove

reignty by practising control over senses.
GS : Sovereignty being transitory is an insignificant gain as a result
of self-control ; emancipation from the misery of Saihs&ra is the real recom
pense, for it is eternal.
X II.3.15. 2137
Khatvanga, Dhundhumara, Raghu, Trna-bindu, Yayati,

Saryati, San tan u, Gaya, Bhaglratha, Kuvalaya&va, Kakutstha,
Nala (the king of Nisadha), Nrga, Hiranya-Kadipu, Vftra,
Ravana, the scourge of the people (who made people to cry),
Namuci, Sambara, Naraka, Hiranyaksa and Taraka, and many
other Daityas and Kings who were the emperors of the world,
all ppssessed of knbwledge, valiant, vanquishers of all others but
of themselves, remained unconquered.
13. Though they were mortal by nature, they cherished
the strongest attachment to me as if I belonged to them. But
they were frustrated in accomplishing their desires, and were
reduced as names in legends, by the inexorable Time or Death,
King.
14. King Parik?it ! Tt is with the intention of elucid
ating (the knowledge of) the unsubstantial nature of the world
and to create (a sense of) renunciation about it, that these
legends of those illustrious persons who after spreading their
great renown in this world, had passed aw&y, have been nar
rated to you. And all this (picturesque) narration is not mere
display of words but bears vital relation to the highest truth !l
15. But if a person is desirous of attaining pure (self
less) devotion unto Lord Kr$na he should incessantly listen every
day to the exposition of the excellent attributes and great deeds
of the Lord of hallowing renown (viz. Vi$nu) which are
always glorified in songs (by his votaries and pious persons)
and which destroy all evils and inauspiciousness.
King Parikfit enquired :

(Thinking that devotion unto the Lord cannot be engen
dered due to the evil influence of the Kali age, the King asks)
1. Although respectable annotators like SR. VR. interpret quite to

the contrary, viz. The non-relation of these legends to the highest or real
purpose*, I feel that the explanation ofG S, suits the context better, despite
the next verse which contrasts the difference between the glory of these
kings an d_ that of the incarnations of Vi? cm and exhorts one to listen to the
glory of Lord Kfsna constantly.
16. Be pleased to explain to me (in details) the course

resorting to which, people can shake off and destroy the accu
mulated evils of the Kali in the Kali age itself, revered
sage !
17. Kindly tell me (something) about the Yugas (the
Ages or Aeons), the special course of duties prescribed for each
Yuga, the duration of the life and the deluge (Pralaya) of the
universe, the course of the omnipotent Time-spirit which is the
potency of the great-sou led Lord Visnu.
*rf Suka began to narrate :
18. In the Krta Age, Dharma (righteous course of con
duct) as adhered to by the people of that age, proceeds on all
its four legs. And Truth, compassion, penance, (selfcontrol and
meditation) and affording protection to all (irrespective of
friendly or inimical relations) are the four legs of that Perfect
Dharma, King.
19. The people of that age were generally full of content
ment and compassion, friendly to all beings, serene and peace
ful, self-controlled, forebearing, finding spiritual bliss in their
souls, looking upon all as equals (and practising no discri
mination between their people and others) and engaging them
selves in spiritual exercises such as meditation, etc.
20. In the Tretd Age, one-fourth part of each of the leg
of Dharma gets gradually disabled by each of the four legs of
Adharma (unrighteousness) viz., falsehood violenee, discontent
and discords respectively.
21 . In that age, people were keen on performance of
Vedic rites and were devoted to austere penance. (The five
sins-fQndsin the life of a house-holder are inevitable but
people were not given to too much of violence. Nor were they
lewd or addicted to the pleasure of senses. They used to exert
for the first three purposes of human life, viz. Dharma (religious
merit), Artha (wealth) and Kama (worldly pleasures, enjoy
ment) . They were sincerely devoted to and advanced in Vedic
studies, and Brahmanas were regarded to be the highest Varna
(class of society).
22. In the Dvapara age, the four feet of the Dharma, viz.
Penance, Truthfulness, Compassion and Protective and chari
X II.3.30 2139
table attitude to all diminish by half with (the growing

influence of) the four characteristics of unrighteousness
(adharma) viz. violence, discontent or covetiousness, falsehood
and hatred.
23. In that age, people hankered after fame or glory,
were prone to the performance of great sacrifices, indulging in
the teaching and the study of the Vedas, endowed with great
affluence, maintaining big families, joyous by nature. Br&h-
manas and K$attriyas were then the most important classes of
society.
24. In the Kali age, only one quarter of each of the
four feet of Dharma remains. And that too goes on diminishing
day by day by the powerfully increasing feet of Adharma
(unrighteousness) to such an extent that ultimately it becomes
extinct.
25. In that (Kali) age, people will be greedy, take to
wicked behaviour, will be merciless, indulge in hostilities with
out any cause, unfortunate, extremely covetous for wealth and
women (or worldly desires) and higher social status will be
attained by Sudras, fishermen and such other (former
backward) classes.
26: The attributes viz. Saliva, rajas and lamas become
manifest in men. And being impelled by the force of the Time-
spirit, their influence varies (waxes or wanes).
27. When the mind, intellect and sense-organs are domi
nated by Sattva and when there is genuine liking for (spiritual)
wisdom and knowledge and performance of asceticism, one
should know that it is the Krta age.
28. intelligent king ! When embodied beings (people)
show devotion and liking for the first three purposes of human
life, viz. dharma$ artha and Kama and the attribute called rajas
controls the attitude of people, note that that is the Tretd Age.
29. When the time (i.e. the attitude of people) is con
trolled by a mixture of rajas and lamas, and when greed, dis
content, pride, hypocrisy, jealousy predominate and men like
to perform religious acts for achieving desirable ends, it is the
Dv&pata Age.
30. ""When deceit, falsehood, lethargy, sleepiness, violence,
IV. *
2140 Bkdgavata Purina
despondency, grief, delusion, fear, poverty-stricken-ness prevail,

that is the Kali Age which is characterised by tamas.
31. As a result of Kalis influence, mortal beings become
dull-witted, unlucky, voracious, destitute of wealth yet volup
tuous, and women, wanton and unchaste.
32. Countries will be ravaged by robbers and miscreants;
the Vedas will be condemned by heretics; kings will exploit the
subjects (lit. Rulers will be men-eaters), and twice-borns like
Br&hmanas will be given to the gratification of their sexual
desires and other appetites (lit. filling the belly).
33. Celibates ( belonging to the Brahmacarya stage of
life) will cease to observe their prescribed vows of study, pur
ity and celibacy; householders ( in stead of helping others by
alms-giving ) will take to begging; hermits (of the V&naprastha
stage will leave forests where they retire for penance), will
resort .to villages (and towns) and Sannydsins will be extremely
greedy of money.
34. Women will be short-statured but voracious, noted
for fecundity and shameless. They will be harsh-speakers, given
to theft, fraud and dare-devilry.
35. Petty-minded people (with no moral values) con
duct business transactions and merchants will be fraudulent.
Even when there is no emergency or imminent danger people
will follow trades or pursuits censured by the righteous.
36. Servants will resign their services of the masters
who are excellent in all respects but have become penniless.
Masters will dismiss even their hereditary servants when they
are in distress (through physical disability, etc. ) and people
will not maintain cows when they cease to yield milk.
37. In the Kali age, men will abandon their parents,
brothers, friends and relatives and establish their friendliness
on sexual basis. Their affection being centred on their relation
with women, they will seek consultations from their wives* rela
tives (such as sisters and brothers-in-laws) and will be mise
rable.
38. Earning their livelihood under the guise (and make
up) of recluses and sages, Sfrdras will accept charities. People
ignorant of religion, will occupy high seats (and pulpits) and
will (pose to) preach religion.
X I I .3.46. 2141
39. People will have their minds weighed down with

constant anxiety and fear, due todevastating famines and heavy
taxation. The land being devoid of food-crops, people will
be always afflicted with the impending fear of droughts.
40. Being destitute of clothing, food, drink, bed, sexual
satisfaction, bath and adornments, people in the Kali age, will
appear like ghosts.
41. In the Kali age, even for a paltry amount of a Kdki-
nikd ( 20 cowries ), people will fight, throwing to winds all
friendliness and good will. They will even kill their own rela
tives or give up their dear lives (commit suicide for such a
petty amount).
42. People will not protect even their aged parents. Low-
minded persons bent on satisfying their sex and filling the belly
will not care for their sons even though they may be clever and
skilful in all respects.
43. King ! During the Kali age, the minds of the
human beings being perverted by heretic doctrines1 will not
generally worship Lord Acyuta, the supreme Father and Pre
ceptor of the worlds, the lotus-feet of whom are bowed by the
lords of the three worlds.
44. During the Kali age, people will not worship the
Lord by uttering unawares whose name even unconsciously, a
dying man or a person afflicted (with care or disease), falling
or trembling, becomes absolved and free from all the impedi
ments of Karmas and attains to the highest goal (viz. mok?a-
emancipation from sarhs&ra).
45. The Supreme Person, the glorious Lord Visnu abi
des in the hearts of all and dispels all the evils of men arising
out of the influence of Kali from substances, place and mind.
46. If the Lord enthroned in the heart (of all) is list
ened to or glorified (by chanting his name or singing his glory)
or meditated upon, worshipped or even paid respect to (by
some other way), he shakes off (and thus absolves man of) his
sins committed and accumulated in thousands of births.
1. VJ takes this opportunity to hit at the aduaitins and explains

P&khatfja-Vibhitma-Csiasafr as those whose minds are deluded by the
heretical doctrine known as advaita-f&stTa,
47. Even as the fire applied to gold burns off and thus
destroys all the impurities or metallic alloys mixed with gold
Lord Vi?nu who is abiding in the heart (or Soul) destroys all
evil thoughts (or sins) in the hearts of Yogins.
48. The inner heart of a man does not attain that much
absolute purity by means of (Vedic or Sastric) learning, pen
ance, breath-control (prd#dydma) > sense of friendliness to all
beings, ablutions in sacred waters, observance of vows, giving
of ( munificent ) charitable gifts and muttering silently (His
prayer ), as it does by ( meditating upon ) the infinite Lord
who is enthroned in the heart.
49. Hence, King Parikit, with all your power of
concentration, enthrone Lord Keava in your heart. Medita
ting upon him with full concentration at the time of death,
you will attain the highest goal (viz. Mok$a) .
50. This glorious Lord who is the supreme Ruler of the
universe should be meditated upon with full concentration, by
persons who are about to die. Dear Pariksit ! He is the Soul
and supporter of all. He leads them to the state of being one
with him.
51. Kali is certainly the Store-house of all evils. But
king, there is one very great virtue and a good point in that
age, inasmuch as by singing the name and the glory of Sri
, that person is freed from all attachments and attains to
the highest region ( Vaikunfha ).
52. What one achieves by meditating upon Lord Visnu
in the Krla age, by performance of sacrifices in the Tretd age,
by worship and service of the Lord in the Dvdpara Age, a
person attains that in the Kali age by chanting the name of
Hari.
X II.4.5. 2143
CHAPTER FOUR
The Four-Fold Pralaya1
Sri Suka continued :

1. The divisions of Time commencing from its minutest
unit (Paramdnu) and ending with the period forming the life
span of god Brahma ( consisting of two pardrdhas ) have been
described to you, King. The duration of four Tugas also has
been narrated to you. Now listen to the periods of Kalpa (a
span of time for the round of creation and subsistence of
the world) and Laya (The period of the dissolution) of uni
verse. )
2. The period consisting of a thousand revolutions of
the Tugas (viz. Krta, Treta, Dvapara and Kali) is called one
day (in the life) of god Brahmi. This period is known as a
Kalpa, during which fourteen Manus successively reign over the
world, protector of men.
3. At the end of that period, there is an equally long
period of dissolution of the universe (Pralaya). It is called
the night (in the life) of god Brahma. At the end of the
Kalpaf these three worlds become due for dissolution and get
dissolved.
4. This dissolution (Pralaya) is called occasional213( as it
is caused by the occasion of the sleep of god Brahma). During
this period, Lord Narayana, the Creator of the universe, with
draws all the universe within himself and goes to sleep on the
bed of Anantas (the serpent Sesas) body. And so does god
Brahma.
5. When the period of two PardrdhcP years forming the
span of life of the highest god Brahm&, comes to a close, the
1. SR explains that pralaya (dissolution) is four-fold, naimittika

(occasional) PrdkfHka (pertaining to the primordial m atter), Otyantika (ever
lasting) and mtya (constant or eternal). And all these are described in this
Chapter.
2. As this Pralaya of three worlds takes place due to the condition of
Brahm&s sleep, it is called 1conditional1 or *occasional'naimittika&R.)
3. *One Parardha=* 100,000,000,000,000,000 years.
2144 Bhdgavata
seven Prakrtis or causal principles of the universe (viz. mahat

or cosmic intelligence, ahamkdra the cosmic I-ness or ego and
the five tan-m&trdssubtle elements) become due to be dissolv
ed (and are so withdrawn) into Prakrti or Primordial Matter.
(Hence, it is called Prdkrtika) .
6 . King ! this is called the dissolution pertaining to
Prakrti or primordial Matter. For in this Pralaya9 the universe
or Brahmdnia which is the product of the causes enumerated
as seven Prakrtis above, gets finally dissolved as the occasion of
the dissolution of these causes arrives.
7. (At that time) the god of rains does not send any
shower of rain on the earth for one hundred years. Then the
earth becomes bereft of food-grains and beings, tormented by
hunger, prey upon and eat one another.
8 . Thus harassed by the Time-Spirit, the creatures grad
ually perish. The fierce sun ending the world (known as Sdrh-
vartika) with its terribly scorching rays, drinks up (evaporates)
all liquid (water) that is in the seas, the humids in the body
and all moisture and under-ground water on the earth and
does not release a drop of it.
9. Then the cosmos-destructive fire emanating from the
(thousand mouths of) Sankarsana (the serpent Sesa) raging
ablaze, burns down all sub-terranean regions which have been
already desolate.
10 . The egg of the universe is ablaze from above, below
and on all sides by the flames of fire (issuing from below from
Sankarsarias mouth) and the scorching rays of the sun burns
and looks like a ball of burnt cow-dung.
11 . Tempestuous winds characteristic of the end of the
universe, blow violently for a hundred years and the sky is
enveloped in dust and appears smoky.
12. Thereupon hosts of clouds of various shades of
colours, roaring with violent peals of thunder, pour down
heavy showers of rains for one hundred years.
13. Then the universe within the cosmic egg becomes
transformed into one single sheet of water. When the cosmic
waters have flooded the universe and everything is merged
under water, the water absorbs scentthe quality of the
earth.
X II.4.21. 2145
14. When the earth has lost its essential distinguishing

quality viz. fragrance, it disintegrates and ceases to exist. The
fire then absorbs the property of fluidity from the waters and
they being deprived of their fluidity, cease to exist.
15. The winds thereupon swallow up the form or colour
which is the characteristic property of fire ( Tejas). Then the
dk&ia absorbs the property of the wind (viz. touch) and it
ceases to exist (as it is dispersed in the sky).
16. The wind enters (and is absorbed) in the ether.
Bhutadi i.e. ego of the Tdmasic type absorbs sound which is
the characteristic of the sky which gets dissolved in the
BhUt&di.
17. Dear Pariksit ! The rdjasa type of aharftkdra absorbs
all the sense-organs and Vaikdrika i.e. the Sdttvic type of ego
does the same in the case of their Presiding deities. The
Principle called Mahat (Cosmic intelligence) swallows up the
Aharhkdra and the attributes known as Sattva and others absorb
the Mahat.
18. The unmanifest Prakrti, being impelled by the force
of the Time-spirit, absorbs the attributes (Sattva, rajas, tamas)
and establishes equilibrium in them.
19. Pradhdna i.e. unmanifest Primordial matter is not
subject to the states of modifications (such as birth, growth,
decay, death) produced by the divisions of time. It is beginning
less; it has no end; it is unmanifest, eternal, thocause of all,
but not subject to decay.
20. In that stage of Prakrti, there is no (existence of)
speech, mind, modes or attributes of Prakrti like Sattva, rajas
and tamas or principles like mahat (Cosmic intelligence). There
is no scope to vital air (Prdna) intelligence, sense or their
presiding deities. There is no structure or form which can be
called the world.**
21. It is a state in which there is no dream, wakeful
ness or sleep. There is no sky or ether, water, earth, air, fire,
or the sun. It resembles to some extent the deep sleep or
vacuity itself. But it is beyond the range of thinking or imagi
nation The Vedas declare that (this unmanifest) state is the
original root of the universe.
2146 Bh&gavata
22. When the potencies of both Puru$a and the un

manifest (Prakrit) are impelled by Time and get inevitably
and thoroughly absorbed into their substratum, that is known
as the Prdkrtika Pralaya (dissolution into Prakrti or Primordial
matter)x
23*. Knowledge21 or consciousness is the substratum of
buddhi (reason or intellect), indriyas (the senses-organs) and
artha the objects of these senses). It is in the forms of these
three that knowledge shines forth. But whatever has a beginn
ing and an end is unreal because of its perceptibility and as
such it is undifferentiated from its cause3.
24. Light, the eye and colour or form are not different
from the principle of Tejas (as they Are the modifications of
Tejaslight or fire). Similarly, the intellbct, the senses and the
sense-objects are not separate or distinct from Brahman. But
Brahman is quite distinct from them (as Brahman exists even
when the triadthe intellect, senses and objectsceases to
exist)4.
25. It is said that the state or wakefulness, dream and
sleep are the states of buddhi (intellect). The plurality (such
1. VR points out that potencies (Saktis) arc the products or evolutes

ofPrakfti. When Prakxti remains as an undifferentiated and inseparable attri
bute of Param&tman, that is the dissolution of Prakxti,
* From 23rd verse follows the description of the dtyantika Pralaya (ever
lasting dissolution) which is Mok$afinal emancipation from Samsdra.
2. V R takes knowledge (Jfl&na) as signifying the supreme soul
(Jfl&na-iabdab Param&tma-v&cf,)
3. VR : Buddhi ( reason), indriyas (senses), etc. are like a body and
have no independent existence unless Paramdtman abides in them. It is be
who shines through them.
VJ's explanation appears to me farfetched; During this Pralaya the
Brahman who alone supports all, shines along with Laksmi, liberated souls
( Muktas) and he appears refulgent in the form of light and has the excellent
beauty that gives delight to all senses.
Behind VJ, there is, however, a tradition of interpretation of the Bh. P.
from Madhva, The founder of Dvaitism.
4. Ju st as it is on the principle--ujas th a t the threelight (as a pro
duct), the eye (the recepient of tyas) and colour the property of as
depend, so the reason, senses and the objects are created by the Lord and
depend on him. Hence, they cannot exist apart from God. But he is distinct
i
from these and is termed aajyotis.
X II.4.30 2147
as Vifua, Taijasa and Prdjfla) ascribed to the pure soul is purely

Maya (illusion).
26. Just as clouds sometimes appear and disappear from
the sky, this universe which consists of parts and has a beginn
ing and an end appears and disappears on the substratum of
Brahman .1
27. O f all objects consisting of parts, only parts are said
to be real (in the Upani$ads%) as they form the cause, just
as threads (of cloth) can be seen (to exist) even if the cloth
(is unwoven and hence) not in existence.
28. * Whatever is perceived as a cause or an effect is an
illusion as causal relation is (mutually) interdependent. What
ever has a beginning or an end is unreal.
29. The effect called Prapahca (or the Phenomenal
universe) though apparent or visible to us, is unexplainable at
all apart from (i.e. independently of) the pure Self Pratya-
gdtman). If it were real even to the slightest degree, it would
be the same as the intelligent or conscious Self and as such
identical with diman.
30. Satya8 i.e. dtman (the Self) has no diversity. It is
the real existence, one without a second or difference. One
who believes in difference is ignorant. The apparent diversity
1. V J : just as clouds appear and disappear from the sky, and
the clouds and sky are different, so is the Brahma which creates and dissolves.
The world is different from it,
2. Vdc&rambhanam vik&ro n&madheyam mfttiketyeva satyamChindogya
Up.6.1.4.
* V R : The principle and its modifications are interdependent and
denote the same thing in its subtle and gross state. So the distinctness of an
effect or product from the general principle and its speciality in modification
is nothing but misunderstanding. That which has a beginning and an end
(e.g. our bodies) cannot be the Soul (andtmaoastu).
V J : A general principle is the aspect of a thing which remains constant
throughout its existence. The aspect that is not so constant is the modifica
tion. These two are different, separable aspects. Hence that which has a
beginning and an end is not an essential part of the thing.
3. VR : Satya means the individual soul. He quotes Tati. Up. 2.6.1
(tat S rf fed tadevd nupr&uiiat tad ampraoifya saeca tyaccA* bhavat). A person who
thinks that there is difference in the Jiv&tman of gods, men etc. is ignorant.
VJ ^ Satya means Brahman. It is not subject to differentiation or
division (satyasya Brahman ndndtvaih satyarh na bhavatij).
2148 Bh&gava, ta Purdna
is due to some condition (upddhi) as between the space enclos

ed in a pot and the unlimited expanse of the sky (both though
one, appear different due to the enclosing condition of a pot) r
between the Sun (in the sky) and its reflections in water or
between the vital air or breath inside the body and the air
outside the body (in the world over.)
31. Just as gold is denoted by various names according
to the form into which it is shaped, so the suprasensuous Lord
is called by various names by egotistic persons in the language
of the world and in the Vedic parlance.
32. Just as a cloud, created by the sun (by evaporating
water with his rays) and exhibited (by the light of the sun),
becomes darkness preventing the eye (which is also a part of
the sun) from getting the view of the sun, Ego (aharhkdra)
which is evolved out of Brahman and is lighted by Brahman
works as an obstruction to Jiva or individual self (which is
also a part of the Brahman) becomes a bondage preventing it
from having a view of the Brahman.
33. When the cloud born of the sun (by the heat of
the solar rays) is dispersed, the eye is able to have a view of
the sun which is its own form. The same way, when aharhkdra
(ego which works) as the limiting condition (and obscures the
realization of Brahman) is destroyed by investigation (into the
real nature of the dtman (soul), it realizes that it is Brahman
itself.
34. When the bondage of the Soul (dtmari) consisting of
aharhkdra which is an evolute of Mdyd and which comes in the
way of the realization of the self (dtman) is severed with the
sword of spiritual knowledge, such a state of everlasting final
emancipation is known as the eternal dtyanttka) Pralaya.
35*. Some persons, having (deeper) knowledge of the
subtle state of things, assert that the creation and dissolution
occurs continuously in the case of all beings from god Brahma
downwards, chastiser of enemies.
36. The continuous sequence of modifications through
which changing things such as bodies of beings (a stream of
* V J: God Brahm& and others experience birth and death every day.
VR : Here Pralaya means modifications in the body.
X II.4.42 2149
water or the flame of a lamp) which are rapidly being

worn away by the inexorable force of the stream of time-pass,
are (known as) the eternal causes of the origination and
destruction of the bodies.
37. (What can be observed is only very broad stages
such as childhood, youth, age). But the continuous
successive states (of the body) effected by the Time-spirit
which is another form of the Almighty God, and which has no
beginning or end, are not distinctly perceptible every moment
even as the motion (per minute) of the luminaries (the planets
and stars) in their course through the sky, are beyond (our
capacity of) observation.
38. Thus the four types of dissolution, viz. constant
(nitya), occasional or depending on condition (naimittika),
relating to Prakrti (Prakrtika) and everlasting or final
(dtyantika) have been described to you. Such is the course of
Time.
39. most prominent of Kurus ! In this way, these
stories of the sportive activities of Lord Nar&yana, the creator
of the universe, the abode of all beings (or the centre of all
power and goodness) have been narrated to you briefly. It is
beyond the capacity even of the birth-less god Brahma to
narrate them in details and in their entirety (even though he
is endowed with the longest span of life of two par&rdha years.)
40. If a man is distressed and scorched in the wild fire
of various types of griefs and miseries and is desirous of
crossing this ocean of saths&ra which it is extremely difficult to
cross, there is no other boat (lit. raft) other than (the act of)
constantly listening to and thus drinking the nectar-like stories
of the sportful activities of the glorious supreme person.
41. In ancient days, the immortal sage Narayana taught
this compilation of the Bhagavata Purana (through god
Brahma1) to Narada who in his turn taught it to (my father)
Krsna Dvaipayana.
42. It is that worshipful sage Bad'arayana who was
pleased to teach me this collection ( Purdna) describing the
1. 1?ide Supra 2.9. 43-44,

glories of the Supreme Lord which has the same sacred status
as the Vedas.
43. best of Kurus ! Sfita, when requested by sages
like Saunaka and others, will narrate this to sages during the
course of a long sacrificial session in the Naimi$aranya (in
future).
CHAPTER FIVE
Suka's Concluding Precept Concerning Brahman
Sri Suka said:

1. (This Bhdgavata Mah&pur&na inspires fear-lessness
even from death as) herein every now and then is extolled the
Almighty Lord Hari, the Soul and controller of the universe,
of whose gracious joy (a trait of rajas) was born god Brahma,
the creator of the world and of whose anger was created Rudra,
the destroyer of the world (and both are hence subordinate to
and dependent on him).
2. King ! Please do give up this brute-like (foolish)
notion (identifying the Soul with ones physical body) that
you will die. Unlike (your) body (which did not exist before
the moment of its birth and hence shall naturally perish), you
i.e. your soul did pre-exist (your physical body), is now in
existence and shall never die (irrespective of what happens to
your body).
3. You are quite distinct from your body, etc., just as
fire (though potentially abiding in fuel) is distinct from the
fuel. Hence, on the analogy of seeds and trees, you i.e. your
soul (being once a father1) shall not take the form of a son, a
grandson, etc.
1. SR. explains : The quotations from Srutis e.g. dtmd vai putra-ndmdsit
support physical heredity and not a continuity of ones souldthAd dehojdjmte
na dtmd. Hence in this physical continuity of the race, the soul is not
involved.
X II.5.8 2151
4. Just as a person sees in his dream that he is behead

ed (when factually he is the unaffected party or a witness to
the scene of cutting the head of his body in the dream
state), so also in a state of wakefulness he sees the death of his
body. But as a matter of fact the Soul (dtman) is neither born
nor dead.
5. When an earthen pot is broken, the space enclosed
within the pot becomes the same as before (the creation of that
pot), in the same way when (after self-realization which des
troys all Karmas) the body falls off, the individual soul becomes
one with Brahman) ?
6.It is the Maya that creates the mind2. The mind
creates these bodies, objects of senses and actions of the soul.
Hence it is due to the Maya that the jfva (individual soul) is
involved in transmigration of sarhsdra.
7. Just as the light (of an oil-lamp) retains its characte
ristic of giving light so long as the fire (the flame of the lamp)
is associated with the wick soaked in oil, supply of oil to the
wick, a containera storage for this oil supply, similarly, Karma
is the oil, the mind, the container of the oil, the body, the wick
and its contact with fire means relation to the spirit. The body
comes into existence and dies through the actions of the gunas
rajas, Saltvaand lamas?
8.The soul that is embodied does not cease to exist. For

He is self-illuminating, distinct from and beyond gross (physi-123
1. VR : Becomes a m ukta an emancipated soul. V iSiff& dvaito pre

sumes the continuity of the distinct identity of the soul even in the M o k j a
stage and not its absorption and loss in Param & tm an.
2. V J: M&y& is the unintelligent ( j arf a) matter. So its creationthe
mindis also J a f a i. The use of the Atmanepada s jja te in tanm anah s fja te m dyd,
in the text of this verse indicates that it is due to the mind's contact with the
intelligent being that activates it and enables it do all these ( S fja ta ttydtm ane-
pada-Prayogena - m ana iti s U cayali).
3. The sam sdra continues as long as the contact or influence of gupas
is there and the false presumption of the identity of the body and the soul
persists. T he sarhsdra like the lamp may cease to exist but the soul persists in
existence despite the non-recurrence of the body.
2152 Bhdgavata Pur&ntt
cal) and subtle, unmanifest (astral) bodies. Like the sky, he is

the support (of everything else), eternal, endless, unparalleled
and all pervasive.
9. Fully absorbed in the meditation on Vasudeva and by
means of your logical reasoning, do you yourself ponder over
the self that is abiding in your body, great king.
10. Impelled by the imprecation of that Brahmana,
Takgaka shall not be able to bum you1 (i. e. your soul). All the
causes of death can never burn the supreme Lord who himself
is the death of such agents of death.
11-12. I am the Brahman. Ia m the Supreme abode.
Brahman, the highest goal (to be reached) is I myself. Having
realized this and absorbing yourself in the Supreme Self which
is beyond the limits or conditions, you will see neither Taksaka
who is biting you at the foot with poisonous fangs (or licking it
with his poisonous mouth) nor your body nor the world as be
ing distinct and separate from your own Atman.
13. Dear Parfksit ! All this has been elucidated to you
as per enquiries made by you about the sportful activities of
Lord Hari, the Soul of the Universe. What more do you wish
to hear from me, king !
CHAPTER SIX
Takfaka Bites Parik$ it: Janmejaya's Serpent Sacrifices
Classification of Vedas in Different Branches:
Sutasaii:
1.Having heard this exposition from the Sage Suka, the
son of Vyasa, who had the vision of Lord Hari, the soul abiding
1. VR : You will not feci the snake-bite as the causes of death cannot
, affect God and you who are absorbed in his contemplation.
VJ : Due to contemplation of God, Parikfit would be in the proximity
of God.
X II.6.8 215
in all1 King Pariksit, who (while in womb) was protected by

Lord Visnu (Krsna) approached the lotus-feet of Suka and
bowed down with his head bent and palms folded.
The king Parikfit requested:
2. My purpose in life (viz. of gaining spiritual wisdom)
has been accomplished. I have been graciously favoured by
your worship of merciful heart, as I have been made to listen
directly (to the stories etc.) of Lord Hari who is the cause o f
the world* and have been enlightened in the means of attain
ing to him.
3. I do not consider it a wonder that the grace of those
noble persons who have completely devoted their hearts to
Acyuta (Krsna) should be showered on ignorant beings who
have been tormented by miseries.
4. ' We have heard from you the collection of this
(Bhagavata) Purana in which is extolled and praised Lord Visnu
of hallowing renown.
5. Worshipful Sir ! Now I am not afraid of death either
from Taksaka or from other causes. I have entered (i.e. esta
blished my mind) in the fearless and supremely blissful Brahman,
as guided by you.
6 . Brahmana sage ! Be pleased to permit me. I shall
now control my speech and other senses and concentrate on the
supra-sensuous Lord. Entering (i. e. establishing my mind which
is rid of all cravings and desires into the Supreme Lord, I shall
give up my body.
7 . You have graciously shown to me the fearless and the
supreme state of the Almighty Lord, the firm insight of the
knowledge and realisation of which have completely wiped
out my nescience and the effects and impressions caused by it.
Suta said:
8.The worshipful Suka, the son of Badarayana who was
thus addressed and worshipped by the king, took leave of the12
1. O r : Who looked upon all as within himself or with equal outlook

(SR). _
2. O r : Who is eternal with no beginning or end.
2154 Bhdgaoata Purdna
king and departed along with other ascetics (who came to listen
to thcBhdgavata.)
9. By force of his reason, king Parik$it also established
his mind firmly with his Soul and meditated on the Supreme
Brahman remaining breathless and motionless like a tree
(trunk or a post.)
10. On the bank of the Ganga, facing to the north and
seated on a seat of Kuia grass the end of which pointed to the
east, the great Yogin who was completely devoid of attachment
and all whose doubts had been resolved, was completely
merged in the Brahman.
11. Brahmanas ! when the king became absorbed in
Brahman, it was unnecessary and superfluous to kill him by
snake-bite. In the meanwhile Taksaka was directed by the
revengeful and indignant son of Brahmana (sage Samika).
While Taksaka was going with the intention of killing the King,
on the way he met (the Brahmana) Kasyapa (who knew how
to counteract poison).
12. With payment of money, he gratified the Brahmana
who knew how to cure (all types of) poison1 and made him
go back* The serpent who was capable of assuming any form
at will, disguised himself as a Brahmana21 and bit the King.
13. Instantly the body of the royal sage who had be
come merged in Brahman was reduced to ashes by the serpent
poison, while all embodied beings stood as mere witnesses.
14. There arose a loud hue and cry all over the earth,
the sky and in all directions. For all gods, asuras, men, etc. be
came astonished at the event.
15. (But it was also a joyous occasion as King
Pariksit was absorbed in the Brahman). Drums were sounded in
the heavens; Gandharvas and Apsaras (celestial musicians and
dancers) sang. Gods, expressing their approbation, sent down
showers of flowers.
1. MBH : Adi. 42.36-43 describes how K&fyapa showed Taksaka how

he resuscitated the tree burnt to ashes by Takfakabite.
2. The MBH Adi. 43. 22-36 makes him mixed up as a worm in the
fruits, presented to the King by N&ga sages.
X II.6.24 2155
16. Hearing that his father had been assassinated by

Taksaka, Janmejaya flared up with wrath. With the help of
Br&hmana priests, he started a sacrificial session in which he
offered Nagas as oblations into the fire, in the prescribed
manner.
17. Seeing that even big serpents were being burnt in
the raging fire-blaze of the serpent-sacrifice, Taksaka became
terror-stricken and sought the protection of Indra.
18. Not seeing Taksaka (invoked and oblated) in the
sacred fire kindled for the sacrifice, the king Janmejaya, the son
of Parlksit, enquired why Taksaka, the vilest of serpents, was
not invoked as oblation to the fire.
19. O King of kings ! It is Indra who is protecting
Takaka as he has sought asylum with him. He has been pro
tected and held back by Indra. Hence the serpent does not
fall into the sacrificial .
20 . Hearing that explanation, the highly intelligent
son of Parlksit asked the officiating priests, c<Why is not Tak
saka along with Indra invoked and made to fall into the fire
(by you) Brahmanas ?
21. Hearing that request of Janmejaya) the Brahmanas
invoked Taksaka along with Indra in that sacrifice thus : O
Taksaka ! Instantly fall into this (sacrificial) fire along with
India, the leader of Maruts .1
22. In this way, due to the (superior) force in the harsh
invocation of the Brahmanas, Indra, along with his aerial car
and Taksaka, was dislodged from his position and became be
wildered (in m ind).
23. Observing that Indra, along with his aerial car and
Taksaka, was crashing down from the sky, Brhaspati of the
Angiras gotra (clan) (strongly protested and) remonstrated with
the king.12
24. "O King of men ! This king of serpents cannot be
killed by you, as nectar has been imbibed by him and he is
hence immune from old age and death.
1. Wh~u accompanied by M arut (w ind)god*VR. VJ.
2. A* pfcr M B H , Adi. chs. 56-58 it is Astlka, the Y&ySvara who made
Janm ejaya to stop the sacrifice.
2156 Bhagavata
25. (If you still insist on burning him as he is the mur

derer of your father please consider that Life and death of a
being and his (consequent) position in the other worldall is
determined by his own actions {Karma). Hence, King, (it is
the Karmathe result of ones action and) no other person can
be held responsible as the cause of happiness or misery of any
other person.
26. When a being meets death through the agency of a
serpent, a thief, fire, lightning, starvation, thirst, disease and
such other causes, the victim is experiencing the fruit of his own
Karma that is in the process of fruition.
27. Therefore, let this malevolently motivated sacrificial
session involving violence to life be stopped, as serpents, in spite
of their innocence, have been burnt King ! (I however do not
blame you for what you have done so far) It is the fruit of ones
part action that is experienced by people.
Sota said:
28. Thus appealed, the king respected the words of the
great sage and said, Let it be done so. He desisted from that
serpent sacrifice and worshipped Brhaspati.
29. Such is this notable great deluding potency (Maya)
of Lord Vinu. It is both incomprehensible and insuperable.
It is due to the deluding force of this Maya that beings, though
rays or arhias ofVinu succumb to passions (such as anger, etc.)
which are the products of gurâs (like rajas and tamas) and do
wrong to other fellow-beings.
30. * (M&ya is superable if you resort to Lord Visnu).
The notion such as This man is a hypocrite which exists in
the mind is Maya. But it does not figure boldly or openly in
the frequent discussions held by the exponents of the self in
V J. is more lucid :
When persons who, being experts in investigating into Upanifads, re
peatedly carry on their enquiry or discussion about Param&tman, MayA which
has the capacity of deluding beings, does not wield any influence over Hari,
though it may remain incomprehensible to others. Brahman cannot be com
prehended even by the mind which is unstable* due to its apprehensions and
doubts. Here the deities presiding over the mind or speech are implied and
not the physical organ. Even these deities cannot comprehend paramdtman.
XII.6.35 2157
their investigations about the self. (It is shown to exist somehow

like one in a scared state of mind and does not function as a
deluding potency). With relation to God there is no scope for
various discussions or disputations which are based on Maya as
he is above that. Nor can the mind which is of the nature of
creating ideations and doubts function in respect of God.
31. In relation to Him, no scope is there for the fiva with
its adjunct aharhkdra as its component and with Karma
(action), materials bringing about Karma or its instruments
and the fruit to be attained through the above two. He is above
and unrelated to opposition or interruption (and hence does
not oppose anybody or can be opposed by anybody). That being
the nature of the seif, the contemplative sage should discard
these waves i.e. aberrations of aharhkdra and remain in the
blissful state of dtman.
32. Persons who after due examination (of the true
nature of things) desire to renounce everything that is not
Atman (using the words not that, not that) declare that the
essential supreme nature ofVisnu is as (described) above. They
have given up the false notion of (the identification of the body
and soul called here as) I-ness and mine-ness with reference
to their body and belongings. With full control over their
body, senses and mind they embrace the essential nature of
Visnu in their heart and realize the Atman by their power of
meditation.
33. Only they can attain to the supreme nature of Vi?nu,
who are not touched by the evil notion of and mine with
reference to their body and house.
34. One should tolerate disparaging remarks and harsh
words; he should not show disrespect to anybody; nor should he
cherish enmity to any one for the sake of this (physical) body
(which is to be cast off one day).
35. I bow to the worshipful and glorious Krsna-Dvaipa-
yana Vyasa1 whose intelligence easily grasps everything (lit. is
unobstructible). It is by meditating upon his feet that I learnt
this compilation of Srlmad Bhdgavata.
! Mi
1. Glorious Lofd VJ.

Saunaka said :
36. Be pleased to tell us into how many branches (or
schools) were the Vedas divided by Paila and others (viz.
Vaiampayana, Jaimini, Sumantu and &uka) grcat-souled
teachers of the Vedas, the disciples of Vyasa!
Suta said :
37. While god Brahma, the occupant of the highest
position in the creation, was meditating with well-composed
mind, from the space (the sky-like vacuum) in his heart arose
a sound. The same sound is even perceptible when the func
tion of the sense of hearing is closed.
38. By concentrating on that sound (ndda)1 sage,
yogi ns wipe out all the impurities of the mind caused by the
AdhibhUta, the Adhy&tma and the Adhidaiva2 and attain to
Liberation from sarhs&ra (lit. the state from which there is no
return).
39. From that ndda (sound) arose the sacred syllable
which consists of three mdtrds (viz. a, u, m,) the source of which
is unmanifest321 and shines (i.e. becomes manifest in the heart)
by itself. That is the special index of the glorious Brahman,
the Supreme Soul.
40. He (god Brahma) hears the unmanifest syllable
OM even when the auditory sense has ceased to work (as when
the ears are closed) and whose cognition remains unaffected
even when all senses become function-less4, (as in Samddhi or
in deep sleep). It is that sacred syllable OM which, evolving
from Paramatman, becomes manifest (audible) in the cavity
of the heart and produces the great speech called the Vedas.
1. Concentration on the Ndda (sound) is a special Type of Yoga.
2. These terms are variously interpreted : Thus dravya or adhi-bhiita is
taken as pertaining to the bhutas or elements the body; Kriyd or adhydtma as
organs of actions (VJ) but karmamerit as well as sin (V R ); Karaka or
adhidaiva as sense of perception* (V J) Sense-organs (VR).
3. aprabhaoa ( i) The source of which is too subtle to be understood by
those who are not adept in Yoga (V R ).
(ii) Whose source is the unmanifest Hari (V J).
4. This is not possible in the case of Jfva who depends on sense-organs
<SR ).
X II.6.45 2159
41*. It (Pranava or OM) directly and comprehensively

expresses the Supreme Soul (Paramdtman) , the Brahman itself
which is its source. It is the eternal seed of all the Mantras,
Vedas and Upani$ads.
42. It i.e. OM is constituted of three sounds: A and
others viz. U and M 9 most prominent member of the Bhrgu
clan. These soundsA, U and M severally contain (the
seed of) the triads of entities, viz. gums (modes of prakrti, viz.
sattva, rajas and tamas)y names (the VedasRg, Sdman and Yajus),
substances1 (the three spheres or worlds known as bhQhthe
earth, bhuvahthe sky and the aerial region svahthe heaven
and states of consciousness (wakefulness, dream and deep
sleep).
43. Out of the (above) three syllables, the glorious
Lotus-born god Brahma evolved the alphabets consisting of
semi-vowels (y, v9 r, /,) aspirants (i, s9 h)9 vowels, consonants
(viz. gutturals, palatals, cerebrals, dentals, and labials) short,
long and prolated accents or sound measures.)
44. With the help of these sounds (letters of the
alphabet) Brahma, through his four mouths, gave expression to
four Vedas together with the vydhrtis (bhUhf bhuvah9 svah) and
the sacred syllable OM. He intended to lay down the duties
of the priests, vvz.9hotd9adhvaryu9 udgdta and Brahmd officiating at
sacrifice.
45. He taught the Vedas to his sons (like Marici and
others) who were Brahmana sages and made them experts in
the Vedic pronunciation and intonation. They became the
promulgators of dharma and taught the same, in their turn, to
their sons.
Both VR and VJ use the adjectives in this verse as qualifying the
Brahman e.g. the Brahman who is the most powerful in its own essential
glory. VJ states that previously O M is called a significant index ( lingo) of
the Brahman, here it is described as its comprehensive ( vdeaka) expression and
the seed of M antras and Vedas which when pronounced and articulated
properly have the potency to give the fruit of all Mantras : aechinnatvenoccdrya-
m&fiam sarva-mantradind/h japt&n&m phala-ddna-sdmarthyafh janayati /
1. arthah . VR, as a Vifi?tadvaitin, proposes the following triad :
(i) Jivatm an deserves to be a part and parcel of Paramdtman. ( ii) He
depends for~shelter on Paramdtman and is (iii) fit to be enjoyed by him.
2 1 6 0 Bhagavala
46. During the course of the four Yu gas those Vedas

were handed down from generation to generation by their
disciples who were strict in the observance of Vows. These
Vedas were rearranged by great sages at the beginning of the
Dvapara age1.
47. Observing that men are having decreasing span of life
growing less and less energetic and becoming poorer in intel
lectual capacity, the Brahmana sages, as directed by Lord
Vi?nu, enthroned in their heart, re-arranged the Vedas.
48. Even in this (Vaivasvata Manvantara also, sage,
the glorious Lord, the Protector of the woild was prayed by
the rulers of various spheres like god Brahma, Rudra and
others to protect the path of righteousness.
49. (Responding favourably to their prayers) the
Almighty Lord descended as the son of Parasara and Satyavatl,
out of a ray (particle) of Sattva which is but a part of the
MfyU. He divided the Veda into four parts, fortunate
sage !
50. Just as (out of a heap of mixed up precious stones)
precious stones of the same kind are assorted and kept in
separate heaps, he (Vyasa) selected and classified the Vedic
Mantras as belonging to the category of the Rg, Atharvan,
Yajus, and Saman and thus compiled four Sarhhitds or collec
tions out of those (formerly mixed up) Mantras.
51. The vastly intelligent Vyasa summoned four of his
pupils and entrusted to each of them one of the Sarhhitas,
Saunaka.
52. As the tradition goes, he taught the first compilation
called Bahvrca4 or the Rgveda to Paila and to Vaiampayana,
the compilation called Yajurveda which (being a collection
of prose texts to be recited at the sacrifice) is also called
JVigada,
53. He taught the compilation of Sdma-Veda or the12
1. SR corrects this statement by pointing out that it was at tbe end

o f the Dv&para age, at the time of King Santanu, that Vy&sa re-arranged the
Vedas.
2. Bahvfcso called as it consists of the biggest number of M antras.
XII.6.61 2161
Chandoga sarhhitd (compilation of mantras to be sung according

to metre in which they are composed) to Jaimini. And the
compilation of Atharvdhgirasi or the Atharva Veda to his disciple
named Sumantu.
54-56. (Dividing the Jjtgoeda into two branches) the
sage Paila taught that Samhita to Indra-pramiti and Baskala.
Baskala on his part divided the Samhita taught to him in four
branches and taught one each respectively to (his pupils)
Bodhya, Yajftavalkya, Parasara and Agnimitra, desccndantof
Bhrgu (i.e. Saunaka). Indrapramiti, a man of controlled mind,
taught his Sarhhitd, to the learned sage Mandukeya (who was
his son). Mantffikeyas disciple was Devamitra who taught it
to Saubhari and others.
57. Sakalya was Mandukeyas son. He divided his
Sarhhitd into five branches and imparted the knowledge of one
each to his pupils, Vatsya, Mudgala, Saliya, Gokhalya, and
A */
Sisira.
58. The sage Jatukarnya was another disciple of Sakalya.
He (divided his Samhita into three parts) taught his
Samhita together with its Nimkta (etymological explanation of
Vedic words) to his (four) pupils, Balaka, Paija, Vaitala and
Viraja.
59. Baskalas son, Baskali, carved out of all the above
mentioned branches a new Sarhhitd called Vdlakhilya Sarhhitd
which was mastered and preserved by (his disciples) Balayani,
Bhajya and Kasara.
60. These compilations (branches) of the Bahvrca or
the Rgveda were learnt and preserved by these Brahmapa sages.
He who listens to the classification of the Vedas is absolved of
all sins. (Now follows the account of the Taittiriya Sarhhitd of
the Tajurveda).
61. It is traditionally reported that Vaisampayana had
pupils called Carakddhvaryus For the sake of their preceptor,
they performed a penance in expiation of the sin of Brahma
hatyd (killing a Brahmana).
1. The term is variously explained : Pupils called
(i) Carakas and Adkoaryus
(ii) Carakas who became Adkoaryus (experts in the Tajurveda)
(1) One who observed a vow
(2) Pilgrims to places of holy water ( V J)
Adkoaryusexperts in conducting sacrifices. (V J).
2162 Bhdgaoata
62. One of his disciples, Yajftavalkya, remarked (to

Vaifampayana). O worshipful Sir, what (insignificant)
amount of reward (in the form of expiation of the sin) can be
gained through the poor performance of penance by these
weaklings? I alone can undergo such austere penance as will
be extremely difficult for others to perform (and will alone
absolve you of the sin of Brahma-hatyd)
63. When (boastfully) addressed thus, the preceptor
(Vaigampayana) got offended. He (peremptorily) ordered;
Get out. Enough of a pupil like you who contemptuously
speak of Brahmana sages. Give up at once whatever you have
learnt from me.
64. Thereupon, the son of De varata (Yajftavalkya) on his
part immediately vomitted out the collection of Yajurveda
passages (that he learnt from his preceptor) and left the place.
And the sages saw the collection of the Yajurveda texts.
65. (At that sight) the sages were so enamoured of it
(and greedily wanted to master as much of it as they could.
But acceptance of vomition being disgraceful to Brahmanas)
they assumed the form of Tittira birds (francoline Partridges)
and collected it. Hence the beautiful branches of the Yajurveda
came to be known as Taittiriyat. (The origin of the branches
called Kariva, Madhyandina of the white Yajurveda is now
explained).
66 . Thereupon, in search of Sruti portions not known
even to his preceptor, Yajftavalkya devoutly worshipped and
prayed the sun-god, the Master of Vedas1 as follows:
Ydjfiavalkya implored:
67. Salutations to the glorious sun-god denoted by
the syllable OMaThe sun-god who, though one, abides in12
1. $R*s quotation :
Rgbhih dioi-deva iyate, Yajurvede tiffhati, madhye ahnah
Sdma-vtdtndstamayt mahfyate
Vedair aitinyas tribhinti sibyafr / /
2. VJ : Salutations to the Supreme Lord denoted by the syllable Orii,
the Brahman itself. You are endowed with six excellent attributes which show
your supreme nature as applied to sages like Vasi$tha). You are eternal pre
ceding all creation ( AdityAya).
X II.6.71 2163
the form of dJtman, in the whole of the universe, enthroned in

the hearts of four categories of beings (viz. oviparous, vivi
parous, Sweat-born, sprouted from the earth i.e. the plants, etc.)
beginning from god Brahma down to a clump of gras** but
who (though inside like a Jiva) is not circumscribed by any
condition, who like the limitless sky envelops the universe from
the out-side as well in the form of Time, The almighty God
maintains, all alone, the life and progress of the world by evapo
rating waters (during the summer) and releasing them back (as
rain-showers during the rainy season) throughout years cons
tituted of parts of time such as a moment, an instant, an eye-
wink, etc. (This explains the Varenyatva stated in the first foot of
the Gdyatri-mantra) .
68 . Prominent god ! The creator of the world ! We
devoutly and properly as per Vedic procedure) meditate upon
that celebrated orb of yours which is shining over these.
god of blazing splendour! You burn down all the sins and
(the resultant) miseries as well as their seed (ignorance) in the
case of those who worship (and contemplate upon) you as per
prescriptions laid down in the Vedas. We worship you thrice a
day (in the morning, the mid-day and the evening) as per rules
laid down in the Vedas. (This explains the second foot of the
G&yatri Mantra) .
69. You of your own accord become the soul, the
inner controller of the multitudes of mobile and immobile beings
in this world, which depend on you for their very existence and
direct their minds, sense-organs, vital breaths which are distinct
from the soul and hence inert matter. (This explains the third
foot of the Gayatri).
70. Beholding that this world is swallowed up by an
extremely horrendous boaconstrictor (of terrible jaws) called
darkness* and is bereft of consciousness as if it is dead, you,
being extremely tender-hearted, resuscitated it by your com
passionate glance and directed it to attend to the course of
performing their religious duties thrice every day which ulti
mately lead to the summwn bonum and you go about like the
sovereign of the world instilling terror in the hearts of the
wicked.
71. *~On all sides, at every stage, you are worshipped by
2 1 6 4 hag av at Purdno
the guardian deities of the cardinal points with presents in their

lotus-bud-like joined palms.
72. Hence, as I am desirous of learning those texts of
the Tajurveda which are fresh (i.e. not properly known to others),
I approach and worship your lotus-feet which are bowed
down by (Indra and other) rulers of the three worlds. Thus
prayed Yajfiavalkya.
SUta said:
73. Being thus extolled and pleased thereby, the glorious
Lord Hari i.e. the sun-god, assumed the form of a horse and
out of grace, imparted to that sage the knowledge of those
portions of the Tajurveda which were not stale (i.e. known to
others).
74. That (spiritually) powerful sage classified hundreds
of those mantras of the Tajurveda into fifteen branches, known
as Vdjasanis (They were called Vdjasani as they were delivered
very rapidly from the hair of his mane by the sun god in the
form of a horse) Kanva, Madhyandina and other sages learnt
those branches.
(Now begins the topic of Sdma-veda)
75. Jaimini, the Chanter of the Sama-Veda had a son
called Sumantu who was (already) a sage. He had a son called
Sunvan. To each of them, Jaimini taught a separate branch of
the (Sdma-Veda) samhita.
76. Jaimini had another disciple called Sukarma who
was a Brahmana of vast intellectual capacity. He classified the
compilation of Soman hymns into one thousand branches (lit.
he made the tree of the Sdmaveda grow into a thousand
branches).
77. Hiranya-nabha of Kosala (country) and Pausyafiji
both disciples of Sukarman accepted (i.e. learnt) the entire
Sdmaveda. So did another disciple Avantya (a resident of
Avanti) who was the most prominent knower of Brahma
(Veda).
78. Pausyafiji and Avantya as well, each had b v t
hundred disciples. They say that Pau$yafiji, Avantya as well as
Hiranya-nabha 1 had five hundred disciples who learnt as many
1. SR quotes * P. 3.6.4. b and 5 to support this.
X II.7.4 2165
branches of Sdma. They hailed from the northern part of the

country and hence are called Northerners though some call
them easterners.
79. Laugaksi, MaAgali, Kulya, Ku!da and Kuksithe
(other) pupils of Pausyaftji accepted (learnt) hundred com
pilations (Branches) of Samaveda each.
80. Krta, the disciple of Hiranyanabha taught twenty-
four compilations (of Sdma hymns) to his pupils and Avantya,
a man of self-control, taught the remaining collections to his
students.
CHAPTER SEVEN
The Branches of the Atharva Veda : Characteristics of the
Purdnas1
Siita said :
J. Sumantu was well versed in the Atharva Vede. He
taught his collection (of Atharva hymns) to his disciple Kaban-
dha12) who in his turn taught it to Pathya and Vedadarsa.
2. The disciples of Vedadarga were Sauklayani, Brahma-
bali, Modosa and Pippalayani. ( Vedadarsa divided the
Samhira in four parts and taught them). Listen to the (names
of) disciples of Pathya, Brahmana (Saunaka). Kumuda,
Suriaka, and Jajali, the expert knower of the Atharva-Veda (were
the pupils of Pathya who divided the Samhita in three parts
and taught them)
3. Sunaka (born in the family of Ahgiras) had two dis
ciplesBabhru as well as Saindhavayana. They studied the
two collections (of the Atharva) their disciplesSavarnya and
others also (studied the same in their turn).
4. Naksatra-Kalpa, Santi-Kalpa3, Kasyapa, Ahgiras and
1. This chapter is closely similar to VP 3.6
2. Vide VP. 3.6.9.
3. As V P. 3.6.13-14 states jV akfatra'T alpa, Sdnti~Kaipa I reda-Kaipa,
Samhtt&*Kalpa and Angirosa K alpa are the collection of Atharvan hymns and
2166 Bhdgavata
others were the teachers of the Atharva Veda. Saunaka, now

listen to the names of the teachers of the Purapic lore.
5. Traiyyarurii, K&3yapa, Savarni, Akrtavrana, Vaila-
mpayana and Haritathese six are traditionally noted as the
teachers of the Pur&nas.
6. These teachers learnt one Purana collection each, by
oral tradition, from my father (Romaharsana) who was a
pupil of Vy&sa. While I, as a disciple of each of them, learnt
them all.
7. I, , Savarni and Para3uramas disciple Akfta-
vranaWe four learnt the original four collections of Purdna
from Vyasas disciple.
8. Now listen with intelligent attention the characteris
tics of Purdnas as described by Brahmana sages in conformity
to Vedas and S&stras.
9-10. Those who are experts in Puranic lore declare that
a Purana is distinguished by the following ten characteristics1
(or topics dealt with) : ( 1) Subtle creation (Sarga)f (2) gross
creation (Visarga), (3) Sustenance (Vrtti), (4) Protection of
the universe (Rakfd), (5) Cause or the lust for Karmas (Hetu) ,
(6 ) the periods of Manu (ArUara i. e. Manvantara), (7) Dyna
sties of Kings (Varhia), ( 8 ) Deeds of the Lord and dynastic
kings ( VamSdnucarita), (9) Physical annihilation (Samsthd) (10)
The Last support or ultimate reality (Apdiraya). Brahmana
(Saunaka), some say that Purdrjtas have five characteristics*
which distinguishes between great and small Purdnas.*
11. Sarga ( Subtle creation ) is ( i. e. consists of topics
like ) the evolution of Mahat (the principle of cosmic Intelli-
sages like Kaiyapa, Ahgiras preserved them. These Katyas treat of rituals
connected with the worship of Nakfatras, SdnUkarma (propitiatory rituals)
etc. Here the of the Sam hitis stand for authors ( SR)
1. Bh. P. Supra 2.10.3-7 has given these ten characteristics with some
different nomenclature. For the discussion of these topics vide Vol. I.
Introduction, pp. X V III-X X X IV .
2. SR enumerates them as follows : Sargaf Pratisargaf Vaihfa, marwantare
and VatMdnucarita.
3. As the Intro, mentioned in the above note shows these ten charac
teristics can be epitomised into five. Hence these need not be regarded as
f differentia between a A W Purdga and U pa-Pw dga.
ii
X I I .7.16 2167
gence) from the agitation of and disturbance in the balance of

equilibrium of the three gunas of the Unmanifest Prakrtithe
Primordial M atter) leading to the evolution of three-fold Aha*
rhkara ( of the Vaikdrika or Sdttvika> Rajasa and Tdmasa types,
according to the dominance of the particular gu$a) the evolutes
of which are subtle elements ( bhutas), the sense-organs and their
objects (viz. gross elements and the deities presiding over the
sense-organs).
12. Visarga ( gross creation ) is the creation of the gross
mobile and immobile nature resulting from the collective effe
cts evolved out of Mahat and other principles charged with the
potency of creation by the Supreme Person and dominated by
the influence of previous Karmas (of the Jivas) evolving in the
manner of the continuation of a seed from a seed.
13. The immobile creation ( e. g. food-grains, fruits,
roots) and some products of mobile creation also form the
sustenance of the mobile creation. And in the case of human
beings, the sustenance is determined by their nature, desire
and scriptural injunctions1 (the earth is the real support or
sustenance of mobile creatures as described in the fifth Skandha.
14. Rakfd or Protection of the universe consists of the
incarnations and the sportive acts (exploits, etc.) of Lord Vi$pu,
from age to age appearing among sub-human beings (e. g. the
Boar incarnation), human beings (e. g. Paralurama, Rama)
sages (e. g. Kapila) and among gods* and the extermination
of the haters of the three Vedas (e. g. demons).
15. Manvantara (Manu-period) is the period presided
over by the particular Manu (e. g. Vaivasvata Manu at pre
sent) , the set of gods, the sons of Manu, Indra, seven sages
and the incarnations of Hari. Thus a Manvantara is charac
terized by the above six special features.
16. Varida, (race) is the line or race of pure, blue-blooded
kings born of god Brahma and continued throughout the three
1. VJ. The sustenance is determined according to the will of men

(e,g, fruiter* grain, etc.) and to the prescriptions laid down in the&iistras
(e.g. caru Furotfdfa),
divisions of time (viz. the past, present and future). Varhfdnu-

carita is the history of these kings, and of their descendants.
17. The destruction of the universe created by Maya1 is
of four types ( 1) Occasional or brought about by a particular
cause, (2) Pr&krtika ( of the Prakrti ), (3) Constant and (4)
Absolute. This dissolution is called Sarhsthd by the sages.
18. * The Hetu ( cause), the motive power or cause of the
universe is the Jiva (individual soul). He is the doer of actions
under the influence of Nescience or ignorance. From the point
of those who emphasize his conscious or spiritual aspect, he is
the enjoyer of the fruits of the balance of his Kaunas, while from
that of those who stress the Upadhi (conditioned existence)
aspect, he is unmanifest i. e. without name and form before
the creation.
19-20.** Apdtraya (The last support or ultimate reality)
is Brahman. It is present as a witness to what is effected by
M&ya, as in the three states of Jiva (viz. V\i$va, Taijasa and
Prdjfla) in wakefulness, dreaming and dreamless-deep-sleep and
is also quite different or distinct from them as in Samddhi. Just
as the basic matter (e. g. clay) is both related to and unrelat
ed to its products (clay is found in all things made of clay and
1. The dissolution brought about by the M ay &.

*VR Through his ignorance Jiva commits acts both of merits and sins.
It is for enjoying the fruits of those Karmas that the world is there. Thus he
becomes the cause of the creation. Some opine that Jiva has always a balance
of Karmas to be enjoyed ( bkuktaphala-karmavaJefafr) and is full of d esire to
enjoy, while others say that before creation he had no name or form but
possessed the impressions of Karmas (Vdsand) .
VJ Interprets anuidyin as one who enters into Param&tman at the
time of deluge and sleeps and avy&kfta is disinterested (?) or immutable
( nirvikdra ) like the sky. The world is created for ths Jivas to experience
pleasure or pain as per their Karmas. Hence he is the cause of creation.
*VR ; Brahman is present in all the products of Prakrti and the states
of J iv a bu t is not affected by it essentially. Brahman is unconnected.
V J ; V ijnu is the only support ( Ap&iraya) and none else. He is
present in all states of J iva but is not affected by them. He exists before,
during and after these states (such as wakefulness and others). Brahman is
both connected and unconnected with all states and substances. And hence
their support. It, being without a second, is inferrable by invariable con
comitance ( anvaya ) or the reverse of it ( VyaHnka).
XII.7.25 2169
still it exists apart from them ); or just as Sat (real existence)

forms the substratum of the name and form, Brahman is relat
ed to all the (nine) stages1 of living beings since their incep
tion to death ( as the substratum) and is distinct from them.
(The Apdiraya is the highest goal of these characteristics of
Puranas).
21. When the mind transcends the (above-mentioned)
three states (of Jiva) either of its own accord (as in the case of
sages like Vamadeva who realized that this creation is Maya
and Brahman is the only reality)or by the practice of Yoga (as
with Kapilas mother DevahUti), then a person realizes
Atman (the self) (ceases to have any Vasanas) and desists
from worldly activities.
22. Sages who are well versed in ancient lore declare
that eighteen Purdnas whether big or small are distinguished
by the ten characteristics (described above).
23-24. The names of the eighteen Purdnas are : (1) Bra
hma, (2)Padma, (3) Vi$nu, (4) Siva, (5) Linga, (6) Garucja,
(7) Narada, (8) Bhagavata, (9) Agni, (10) Skanda, (11) Bha-
visya, (12) Brahmavaivarta, (13) Markandeya (14) Vamana
(15) Varaha, (16) Matsya (17) and (18) Brahmanda.
25. Brahmana sage (Saunaka) : Thus has been relat
ed ( to you ) the account of the classification of Vedas into
_ i
different branches by the sage ( Vyasa) and his disciples

and pupils of those disciples. It (listening to this account)
enhances the glory of Brahman (of the listeners, if devoutly and
attentively heard.)
1. They are as follows : Entry into the womb ( as a seed) gestation,

birth, infancy (upto the age of five), boyhood (upto sixteen), youth (upto
forty five), jid die age (upto sixty), old age and deathvide SiipraW 22.46.
2170 Bhagauata Purdna
CHAPTER EIGHT
Mdrkandeya's Penance and Praise of
Lord Nardyana
Saunaka said:
1. Suta ! May you live long. virtuous one ! You
are the proper guide to men who are wandering in the endless
darkness (of Sarhsdra) as you show them the way out of it* You
are the most eminent speaker. Be pleased to tell us one thing
which we earnestly desire to know.
2. People say that the son of Mrkanda, the sage
(Markandeya) is blessed with a very long life and that he re
mained alive even when the deluge indicating the end of the
Kalpa submerged (lit. swallowed up) the whole of this world.
3. (As per tradition) it was in this very Kalpa that the
prominent descendant of Bhrgu was born in our very family.
And as far as we know, no deluge or destruction of all beings
has taken place to this day.
It is further reported that while he was drifting along on
the sea of cosmic waters, he saw the Supreme Person in the
form of an extraordinary babe lying on a banyan leaf (with a
shallow cavity).
4-5. This (the possibility of the above tradition) is a
matter of grave doubt to us. Hence, we have got curiosity (about
its veracity) Suta. Yogin, you are respected as an
authority on Purdnas. Be pleased to clarify (and resolve) the
above doubt.
Suta said:
6. great sage, the enquiry made by you is such as
will dispel the misapprehension (in the minds) of the people in
general; for while replying to your query the story of Lord
Narayaiia will have to be told and that will wash off the sins
of the Kali age.
7. Having received consecration at the hands of his
father by the investiture of the sacred thread (as per &stric
injunctions), Mirkandcya in due course, studied the Vedas as
prescribed in religious scriptures and in due course, came to
XII.8.16 2171
possess (the spiritual power, acquired by) penance and (mastery

over) the Vedic Lore.
8. He observed the great vow of celibacy for life, was
quiescent (as he brought passions under his control). He wore
matted hair (on his head), bark garments, the sacred thread and
the girdle of Kuia grass. He carried a water jar of gourd and
a staff in his hands.
9. He wore a deer skin and had a rosary of Rudrdk$a
beads and Kufa grass. For the enhancement of his disciplined
life and merits, he worshipped Hari present in the ( sacrificial)
fire, the sun, his preceptor, Brahmanas and within himself both
in the morning and in the evening.
10. He brought food received as alms, both morning and
in the evening, and offered it to his preceptor silently. If per
mitted by his preceptor, he partook of the food once (in a day)
and observed fast if no permission was given (due to the arrival
of an unexpected guest, etc.)
11. In this way, while absorbed in the performance of
penance and Vedic studies, he engaged himself in worshipping
Lord Hari for millions of years and conquered death which is
extremely difficult to overcome.
12. By this (conquest over death) god Brahmfi, Bhrgu,
god Siva, Daksa and other sons of god Brahma (such as Narada
and men, gods, manes and all other beings (in the world) mar
velled greatly (at his wonderful achievement).
13. Possessed of austere penance, deep Vedic studies and
self-control, he observed the great vow of life-long celibacy. All
the distracting passions in his heart were destroyed. With his
mind drawn within, that Yogin meditated upon the Supra-
sensuous Lord Hari.
14. Even as the Yogin was engaged in concentrating his
mind through the great Yoga on the Supreme person, a long
period of time extending over six Manvantaras had passed
away.
15. It is said that when Indra came to know of this
(performance of penance) in the present seventh Manvantara,
he became alarmed at it and began to create interruptions in it,
Brahqgana (Saunaka)
16. (with a view to interrupting his penance and pre
2172 Bhagaoata Purana
cipitating his own fall) he deputed to the sage, divine musicians,

celestial dancing girls, Cupid (god of Love)a the presiding
deities of the spring season and the gentle breeze from the
Malaya mountain wafting (love-exciting) fragrance as well as
greed and pride, the sons (or the products) of rajas,
17. All of them went to the northern slopes of the
Himalayas where the river Pu$pabhadra flows and to the slab
of stone called Citra, Lord (Saunaka).
18. The premises of that holy hermitage were adorned
with sacred trees (like Alvattha) and creepers, densely occupied
with families of holy Brahmana sages and were full of pools of
holy crystal-clear water.
19. It was resonant with the melodious humming of in
toxicated bees and loud with the cooing of joyous cuckoos. It
was foil of the vivacious movements of ecstatic dancing of the
peacocks and of the flights of various birds in joy (displaying
their delight).
20. Bearing with it the cool spray of mountain cascades
and embraced by fragrant flowers (and hence wafting their
sweet scent), the (southern Malaya) wind entered and blew
gently exciting the passion of love (in the hearts of m en).
21. The spring season manifested itself with the rising
moon as the face of the night (i. e evenings beautiful with the
rising moon), with rows of tender leaves and branches of
flowers and clusters of trees entwined with creepers (as if in
close embrace).
22. Followed by the celestial singers (Gandharvas) with
companies of artistes experts in vocal and instrumental music,
and accompanied with a troupe of divine damsels, the god of
love appeared with a bow and arrows.
23. Those servants of Indra saw the sage sitting steadfast
with his eyes closed after offering oblations to the sacrificial fire,
looking formidable (and hence unassailable) like fire in the
human form.
24. The celestial damsels danced before him and the
singers began to sing and the players of instrumental music
played upon the Mfdanga, lute, Panavakas and horns.
25. While the spring season (i.e. its presiding deity) and
X I I .8 .3 4 2173
son of rajas (Greed*were trying to agitate his mind, Kama (the

god of loye) set;his missile of five-pointed shaft1 to his bow.
26-27. While Puftjika-sthall (a celestial damsel in her role
of a temptress was plying with balls (in the presence of the
sage), her slim waist was as if afflicted (and hence unstable)
under the weight of her full breasts, wreaths of flowers were
dropping from her hair. Her eyes were (as if) wandering (i.e.
she was constantly looking) this way or that way. While she
was running after the balls the wind blew away her fine garment
(sdri) as the zone (which was fastened round it) got snapped
(and slipped).
28. Feeling confident that the sage is now (as good as)
subdued, Smara ( the god of love) discharged that shaft, but
like all the endeavours put forth by an unfortunate person, his
attempt (against the sage) proved futile.
29. Thus while committing that offence against the sage,
they were being scorched by his spiritual lustre (and being
afraid of what would be the consequence of their offence) they
ran away as children do after rousing a snake, sage.
30. There is certainly nothing wonderful in the case of
the great-souled ones, Saunaka, that the great sage, despite
his being thus attacked by the minions of Indra, was not affect
ed by anger, infatuation and such other perturbing feelings
resulting from akarhkdra.
31. Perceiving the paleness of expression (on the coun
tenance ) of Kama and his troop of followers and hearing from
them the spiritual splendour and power of the Brahmana sage,
(even) the glorious lord of the celestial region (Indra) was
extremely astonished.
32. In this way, while the sage was concentrating his
mind on the Lord by means of penance, study of the Vedas and
self-control, Lord Vi?nu, in order to shower his grace on him,
manifested himself in the form of sages Nara and Narayana.
33-34. They (i.e. Lords Nara and Narayana) were fair i
(white) and darkblue in complexion respectively; with eyes

beautiful like fresh-blown lotuses and with four arms (each).
1. R enumerates the stages of love-lornship such as fascination,

agiration,"Intoxication or maddening etc. as the points" of Kamas shaft.
2174 B h dgavata Purdna
They were clad in deerskin and bark garments and wore the
rings of the sacred KuSa grass, and a sacred threefold thread
(comprised of nine strands). They carried with them a water
pot (of gourd or wood specially used by ascetics) and a straight
bamboo staff, a rosary of lotus-seeds, a broom to brush aside
insects (without harming them) and a handful of darbha grass1
(representing the Vedas), They were of a high stature and by
their halo of golden lustre refulgent like the flashes of lightening,
they appeared like asceticism itself incarnate, and were wor
shipped by prominent gods.
35. Beholding the two sages, Nara and Narayaria, the
two forms of the glorious Lord, he rose to his feet and most
respectfully prostrated himself before them like a staff.
36. His body, senses and the mind became deeply satis
fied and tranquil through joy caused by their blissful sight. His
hair stood on their ends (at the thrill of joy) and eyes were full
of tears. He could not even visuajize them.
37. He stood up with his palms folded and humbly
bowed to them. Out of ardent desire, he was as if embracing
them. And in faltering accents, he welcomed those two Lords
with words Namo namah (Salutations ! Bow-to you both).
38. He brought (and offered) seats to them and washed
their feet. He worshipped them respectfully, offering them
arghya (articles of worship) pigment, flowers and incense.
39. When both of them were comfortably seated and
appeared disposed to shower their grace on him, he saluted
them again and submitted to those eminent-most sages (as
follows :)
Mdrkandeya submitted :
40. How is it possible for (an ordinary Jiva like) me to
extol you (of infinite glory) Almighty Lord ? The vital
breath (Prd$a) can pulsate when propelled by you and speech,
mind and cognitive and conative senses of embodied beings
begin to function with the throbbing of the life principle. Ib is
happens even in the case of great gods like the birthless god
Brahma, god Siva as well as of mine : (though all beings from
1. Some annotators opine that the broom was of darbha grass.
X IL 8.44 2175
god Brahma are controlled by you as wooden dolls and are not
free agents, but if they, with their controlled speeches or action
worship you) you are the friend of the soul of those devotees
(and not the friend of their bodies as the parents and other
neai relatives).
41. These two forms of yours, glorious Lord, are for
the protection, removal of the three types of miseries (viz.
ddhydtmikaf adhibhautika, adhidaivika) and for the conquest of
death (i.e. the attainment of mokfa or final emancipation from
sarhsdra) of the three worlds. For the protection of the world,
you assume various other bodies (such as the divine Fish,
Tortoise, Boar and others). Even as a spider, you swallow up
(i.e. withdraw within yourself) the whole of the universe after
creating it.
42. I resort to the soles of the feet of that Protector and
controller of the mobile and immobile creation. To a person
who takes permanent asylum with them (the Lords feet) the
dirt1 in the form of Karmas (merits and demerits) gunas (and
the consequent passions like lust, anger, etc.) and Time (and
sufferings mentioned in the above verse) does not conta
minate. Verily those sages who know the essence and the inner
meaning of the Vedas extol, pay their respects with intense
devotion, constantly worship and ever meditate upon them with
the desire of attaining to them.
43. We do not know any secure and blissful place (or
the summum bonum) to persons beset with fear on all sides, in all
the worlds other than attainment of your feet, as you are the
very embodiment of Mok$a (emancipation from Samsara),
Almighty Ruler ! Even the god Brahma whose span of life and
duration of position (as the head of the creation) last for
two Parardha years is terribly afraid of the Time-spirit (which
is just a movement of your eye-brow). What need be said of
other beings who are his creations ?
44. This being the case, I shall give up (attachment to)
the body and (home, wife, son, etc.) belongings which are futile,
unreal, contemptible, transient, which obscures the self ( but
which is not ultimately different from the self but is basically
1. &R andV R note the v.l. rujah 'diseases* (likekarm a, etc).

2176 Bh&gavata a
the self itself). And I shall resort to your feet as you are trans
cendent, the embodiment of the true (spiritual) knowledge, (or
whose will is ever true), the preceptor or father of the Jiva
(who by entering the Jiva controls him and makes him perform
good acts and instructs him in spiritual knowledge).
(It is only by betaking oneself to your feet that) one can attain
all desired objects i.e. Purttf&rfhas (such as Dharma, Artha> K&ma
and Mok$a) .
45. Lord ! Although the gunas (Sattva, rajas and
tamas)the products of the Mayaare the causes of the sus
tenance, creation and destruction of the universe, and are
regarded as the sportive activities of yours, your Sattvic mani
festation (i.e. Visnu form) alone leads to eternal profound
peace in Moksa (Liberation from Sarhsara). friend of the
soul, but not the other two (viz. Brahma and Rudra) for they
are the sources of miseries, delusion atnd fear to men.
46. It is hence that intelligent persons who have under
stood the truth in this world, worship your pure manifestation
(viz. Sri Na ray ana) which is so dear to your devotees. The
followers of the Paficaratra school believe that pure Sattva (and
no other gu$a) is the manifestation of the Supreme Person, and
that through Sattva alone is attained the abode of the Lord
which is the state of absolute fearlessness and full of the bliss of
realization of the self which cannot be attained by other two
gurfas.
47. My salutation to the glorious Lord (of six excelle
nces) the Inner Controller, all pervading as well as manifesting
himself in the form of the universe, the creator and the pre
ceptor of the universe, the supreme Deity revealed in the dual
form of sage Narayaria of perfect spiritual knowledge and Nara
the best among men, the purest existence, the controller of
speech (in the form of Vedic lore) and the promulgator of the
path of Vedas.
48. Even though you arc present in a persons own sense-
organs, vital airs, heart and objects of senses (coming in the
range of his perception) as the Inner Controller, his under
standing is so much covered (deluded) by your deluding
potency (M aya) and his intellect is bewildered in following the
path of misguiding senses that he cannot cognize you. But such
X II.9.3 2177
a person (who is so much ignorant in the beginning) is able to

know you directly on being enlightened into (the inner mean
ing of) the Vedas through you who are the preceptor of all.1
49. You are the Supreme Person whose vision or the
knowledge that throws light on your real mysterious nature, is
obtained only through the Vedas. Great sages of whom the
unborn god Brahma is prominent, are bewildered about your
true nature, even though they are trying to realize you. You
present yourself in a form or character conforming to the theo
ries of all schools of thought. I bow to you who are the pure
knowledge itself, concealed by the limiting conditions of the
body and other environments.
CHAPTER NINE
The Lord Exhibits His
SSta continued:
1. When the glorious Lord Narayana, the friend of (the
sage) Nara, was eulogized in these words by the intelligent
sage Markandeya, he became highly pleased and spoke to the
descendant of the Bhrgu race.

2. excellent Brahmapa sage, you have attained per
fection (Siddha-hood) by virtue of your concentration of mind,
through unswerving devotion to me and by your austere
penance, study of the Vedas and self-control.
3. We (i.e. all gods) are highly pleased with you by
your observance of the great bow (of life-long celibacy) . May
1. According to VJ : even though a person may be deeply learned in

the Vedas, he is by nature inclined to enjoyment of objects and his judgement
is clouded By M iy i. It is by God*s grace alone that knowledge about him
is easily obtainable (toat-prasddena tvaj-jHdnaih sulabham itjrarthah.
2178 Bhdgavata
you be happy and prosperous ! Accept any desired boon from

me who am the Supreme Ruler of those capable of conferring
boons.
The sage (M arkan4eya) replied:
4. Victory to you. Ruler of gods of celestials (like
Brahma, Rudra) You are the remover of the agonies of those
who earnestly resort to you. Immutable Lord, that your
Lordship have been gracious enough to reveal yourself to me is
in itself the greatest boon bestowed on me. And that is quite
enough for me.
5. Even great gods like Brahma regard themselves as
having achieved their objective in life when they get in their
minds purified (and ripened) through Yoga, a (mental) vision
of your glorious Lotus feet. That Supreme Lord has revealed
himself within the range of my perception (before my very
eyes).
6. Lord with eyes beautiful like lotus-petals, I would,
however, like to have a vision of your Maya, deluded by whom
the world along with the Protectors of the spheres like Brahma,
experience differences (such as gods, Subhuman beings, human
beings, etc.) when you are the only Reality1 (without a second
and there is no basis for that experience).
SUta said:
7. Thus devoutly praised and worshipped by the sage
(Markandeya), the Almighty Lord assured, Yes, you will see
it, and smilingly returned to his hermitage at Badari,
sage Saunaka.
8-9. Markandeya continued to stay in his hermitage
brooding over the promised vision (of M aya). While contem
plating he saw Hari revealed in the sacrificial fire, the sun, the
moon, waters, the earth, the wind, the sky, in his own self and
everywhere around him. He worshipped him with articles of
worship conceived mentally. Sometimes he forgot to worship
when he was overwhelmed and lost in the flood of loving
devotion.
1. VJ : How Sat i.e. Brahman or yourself is quite distinct and diffe
rent from all other things.
X II.9.16 2179
10. pre-eminent member of tlieBhfgu clan ! On one

occasion, while he was engaged in religious meditation in the
evening on the bank of the Puspabhadra, tempestuous wind
suddenly began to blow.
11. Following the furiously roaring blasts of the winds,
terrific clouds overcast the sky. Attended with flashes of light
ning and deafening thunders, they poured volleys of rain as
big as the axles of chariots.
12. Then, following the torrential downpour, were seen
oceans in all the four directions around, surging forward, over
hooding and swallowing up the earth, while roaring loudly
with (mountain-like) high waves tossed up by stormy winds
and with terrible looking alligators and awefully big whirl
pools.
13. Seeing that the fourfold world of creatures (like
mammals, plant-world, oviparous beings) along with himself
are afflicted both inside and outside with waters that rose
sky-high, with the scorching rays of the sun, blasts of the
stormy winds and strokes of lightning and the whole earth is
submerged in waters, the sage was deeply disturbed and afraid
at heart.
14. Even as he was looking on (in consternation), the
boundless ocean terrific-looking on account of (mountainous)
waves, and with its waters tossed and whirling by tempestuous
winds was filled by the pouring clouds, overflooded the
earth and submerged it along with its continents, sub-continents
and mountain-chains.
15. All the worlds including the earth, the sky, the
celestial world, and the stellar and planetary systems along with
their inhabitants, and all the cardinal points were sub-merged
and lost in that deluge. The sage Markandeya alone survived.
He was drifting with his matted hairs scattered and hanging
like a mad, blind, person.
16. Sorely oppressed with hunger and thirst, troubled
by crocodiles and whales, tossed and buffeted by stormy winds
and waves9 enveloped in endless darkness and overcome with
fatigue, the sage drifted along and could not know the directions
or the sky o r the earth.
2180 Bhagavata Purina
17. Sometimes he fell into a great whirl-pool; sometimes

he was tossed at random by waves: at times he was bitten by
acquatic animals who fought with each other while trying to
catch hold of him.
18. Sometimes he was over-come with grief, sometimes
with infatuation: sometimes he experienced pleasure, some
times pain and at times fear. Sometimes he felt that he was
about to die, while at times, he suffered from diseases and
other troubles.
19. Innumerable (billions upon billions) years passed
away (he felt) while he was being drifted and tossed in that
deluge and his self (mind) was hypnotised by the Maya of
Vi?nu.
20. While being tossed about at random (and thus
wandering) in the waters of the deluge, he caught sight of a
young banyan tree adorned with fruit and foliage on a summit
of the earth (protruding over waters).
21. On the north-eastern branch of that tree and on
(the cavity of) its leaf, he beheld an infant (as if) swallowing
up the darkness by its brilliant splendour.
22-23. It was like a dark-emerald in complexion; its
countenance was beautiful like lotus ; it had a conch-shaped
neck, broad chest, shapely nose and charming brows. It appear
ed graceful with its locks of curly hair moving to and fro by
( the wind of) its breath; its beautiful ears like ( the open side
of) a conch, were adorned with pomegranate-like red flowers
(or ear-rings of that shape and colour); its nectar-like white
(sweet) smile was rendered rosy by the reddish splendour of
its coral-like crimson lips.
24. The ends of its eyes were reddish like the interior of
a lotus; its smiling looks and glances captivated ones heart;
its belly, shaped like a leaf of a sacred fig tree, appeared
beautiful with its deep navel covered with the throbbing folds
of the belly which heaved up and down with its breaths.
25. The babe caught hold of its own lotus-foot with its
hands of charming fingers, and placing it in its mouth, was
sucking it.
26. The very sight of that infant, all his fatigue was
removed and he felt refreshed. The lotuses in the form of his
X II.9.33 2181
heart and eyes as if blossomed with ecstasy; (through the thrill

of joy) his hairs stood on their ends. Though he was overcome
with awe to see that miraculous form (the wonderful baby),
he (made bold and) approached the babe to make enquiries
of it.
27. In the meanwhile, along with the inhaling of the
baby, Markandeya, the descendant of Bhrgu was drawn inside
(the babys) body like a mosquito. There (in the belly of the
baby) he saw the entire universe arranged systematically as it
was before the delugeat wfyich he was extremely surprised
and confused.
28. With wonderment he saw therein the sky, the earth,
the aerial region, hosts of heavenly luminaries, mountains and
oceans, continents along with their sub-continents, the cardinal
points, gods and Asuras, forests, countries, rivers, cities,
quarries or mines, villages, pastoral habitations, hermitages (or
stages in lif^dirama), (Varnas) of people engaged in their own
respective duties.
29. He further beheld there the five gross-elements
(bhtitas) and their products, the Time with its various divisions
such as yugas, kalpas and everything else that can act as the
cause of the worldin short the whole universe was manifested
here, as if it were a reality.
30. He also espied the mountain Himalaya, that very
same river Pupavaha and his own hermitage on its bank and
sages dwelling in his neighbourhood. Even as he was keenly
observing that universe, he was exhaled out of the body of the
child and fell in the sea of deluge.
31. He perceived once more the banyan tree growing on
the summit of the (submerged) earth and the child that was
lying on the hollow leaf and that he was being observed with
its side-long glances accompanied with nectar like sweet smiles
(by that mysterious child).
32. Then Markandcya who was over-exhausted perceiv
ed that child who, entering through his eyes, had enthroned
himself firmly in his heart, proceeded to embrace it who was
(no other than) the Supra-sensuous Lord Visnu !
33. Qut that very moment, the infant who was the
glorious Lord Vi?nu himself, the absolute master of Yoga
2182 Bhdgavata
who abides in the hearts of all instantly vanished from the

sage like the desire (or undertaking) of an ungodly (or an
unlucky) person.
34. Brahmana sage ! Following the Lord, the banyan
tree, the cosmic waters that deluged the whole world (and
submerged it) disappeared in a moment and the sage found
himself in his own hermitage as before.
CHAPTER TEN
God Siva's Boon to Alarkandeya

SUta said:
1. Having thus visualized the great magnificence of the
Yoga-may (yogic deluding Potency) displayed by Lord
Narayana, Markandeya again sought asylum with him only
(for protection).
Aldrkandeya prayed:
2. I have be-taken myself to the soles of your feet which
afford protection from fear (or Mokjathe real fearlessness in
liberation from Samsdra) ,to those who resort to them as your
Maya1 which apparently appears as enlightenment, deludes
even the learned people (who have not sought asylum with
you) into the egoistic feeling that they are really erudite and
(spiritually) wise.
Suta said:
3. While passing through the sky on his bull along with
his consort Parvati and surrounded by his legions (of spirits
1. VR : Even the learned are deluded with their minds distracted by

the ignorance caused by M&y&.
X II.10.10 2183
etc.) the glorious god Rudra1 noticed Marka$deya who sat

motionless (meditating H ari).
4-5. When goddess Uma (Parvati) observed the sage,
she requested god Siva (the Lord of mount Kailasa): Be
pleased to cast a glance at the Brahmana, Lord, see how his
body, senses and heart are perfectly controlled and unpurturbed
like the sea, the waters and (multitudes of) acquatic animals
in which have become motionless after the subsidence of the
stormy wind. As you are the bestower of (boons granting) the
accomplishment of (your devotees) objects, may you be pleased
to grant him the fruit of his penance.
The glorious Lord Siva said:
6. This Brahmana sage does not at all covet any bless
ing or superhuman power (like animd, laghimd) or even Moksa
( Liberation from samsara) as he has developed the highest devo
tion to the immutable, Supreme person (Lord Visnu).
7. beloved Parvati ! Let us however have a talk
with this virtuous sage; for meeting and association with pious
persons is (in itself) the greatest gain.
8. Replying thus the glorious god Siva, who is the resort
of devotees, approached the sage as he was promulgator and
preceptor of all lores, and is the ln-dwelling Controller of all
embodied beings.
9. (Being in spiritual trance) his mental activities were
so much restrained that he forgot himself, the universe around
him and hence, he could not perceive (god Siva and his
consort) the Rulers and Souls of all beings, even though they
approached him personally.
10. Knowing his absorbed mental condition, Lord12
Siva the sovereign ruler of the universe, by his Yogic Power
entered the cavity of his heart as air does through pores. The
sage was surprised to see in his heart the sudden manifestation.
1. It was really Lord Narayana who assumed the form of Siva and
consoled Markandeya who was exhausted (by his experience of the deluge
display of Maya) R.
2. According to a definition quoted by SD., bhagavdn is one who is the
knower of (reation and destruction, coming and going (the past, present and
future) of beings and with Vtdvti and Avidy&.
2184 Bhdgaoata
11-13. He perceived god Sivas entry into his heart and

was astonished at the flash-like manifestion of that god of a
high stature, with three eyes, ten arms, matted locks of reddish
brown hair shining like streaks of lightning, appearing
brilliant like the rising sun, wearing the skin of tiger (as an
apparel) armed with a trident, a Khatvdfiga ( a skull-topped
club) a shield and carrying in his hands a rosary of (Rudraksa)
beads, a Pamaru ( an hour-glass-shaped handy drum) a begg
ing bowl of (human) skull, a sword and a bow. Amazed at
this Sudden revelation of the god, he woke up from his trance
to know what it was and whence it appeared.
14. The sage opened his eyes and perceived god Siva
the sole preceptor of the three worlds present (before him)
along with his divine consort Uma and his attendants.
15. He respectfully worshipped god Siva, along with
his consort Uma and his attendants by giving them warm
welcome offering them seats, water to wash hands and feet,
sandal paste, wreaths of flowers, burning frank-incense and
waving lights in the customary way.
16. He humbly submitted, O Omni-present Lord,
through your own majestic splendour you revel in your own
blissful nature. It is because of you that the whole world feels
happy. What service can I render to you, Ruler of the
Universe?
17* I bow to you who are all auspiciousness, devoid of
gu$as (and hence tranquil), the embodiment of Satlva (in the
Vi$9u form) bestowing happiness on all. I salute you, the
support of the rajas attribute (in the form of Brahma). Hail
to you (in the Rudra form) the embodiment of tamos but not
terrific or deluded.
Sflta said:
18. Praised in this way, the glorious Lord, the foremost
among gods and the resort of saintly persons, was highly pleased
* VR : Hail to you the bestower of auspiciousness on the world, one

devoid of the six states of life ( from conception to d eath); conferer of great
happiness on a ll; constituted of pure sa tlva (you are V ijpu); comprised of
rq ja s (you are god B rah m i); and formidable as an embodiment of tam os you
are R udra as a t present.
X II. 10.23 2185
with him. The gracious-minded god laughed heartily and spoke

to the sage (as follows).
Lord Siva said:
19. We three (gods Brahma, Vi$nu and myself) are the
Rulers of those who are competent to grant boon. Seek from
us whatever boon you please. (You should not say No to
this) Our sight cannot be futile. A person can attain immorta
lity (i.e. Mok$a) through us (i.e. by virtue of seeing us).
20. Brahmanas are by nature pious, tranquil, free from
attachment, affectionate to all beings, constant in their devo
tion to us, above the feelings of envy and animosity and looking
upon all as equals.
21. Guardians of the world along with the people, I, god
Brahma and the Supreme Lord Hari himself bow, worship and
wait upon them.
22* We resort to (you) Brahmanas as they do not per
ceive the slightest difference between me, Lord Vi?nu and god
Brahma; nor do they so between themselves and other persons.
23. The sacred places (tirthas) consisting of (holy) water
and gods made out of earth and stone (into which the presence
of the deity is to be charged by invocation of mantras
are not the real sacred places or gods as they purify after a long
process of time. But you (Brahmana sages) purify at the very
first sight only.
* V R : Those Br&hmanas ( knowing that I or God Brahma do not

have a separate existence apart from V isgu) do not perceive the slightest
difference in Viu and us (I and god BrahmS) being connected with his
body ( B ra h m a ia rfra ke m accharirake cdcyute ca ) .
VR states that the words dtm a n and ja n a mean two different souls
in unintelligent bodies. In his long commentary, he elucidates his v ififfd d v a ita
stance with reference to cit, a cit and God.
VJ ( i ) Those wise Br&hmanas know that H ari is in me and also present
in god Brahma. Hence they do not see any difference between H ari and us
(due to his presence in us). H ari abides as the Innercontroller ( antar-ydm in)
of all mobile and immobile creation. They see no difference in H ari and
that creation (as H ari is the same in a ll).
( ii) They have no misunderstanding about me, B rahm l, mobile beings
and immobiles. They do not identify us with V i^ u . They see each as is
each factually ( i.e. separate).
2186 Bh&gavata Purdm
24. We pay obeisance to those Brahmanas who pre

serve (in themselves) our (verbal) representation in the form
of three Vedas by concentration of mind, meditation, perfor
mance of austerities, Vedic studies and self control (consisting
of observance of silence, etc.)
25. At the very sight of and by merely listening (to your
life and works) persons who have committed great sins and per
sons (even) of the lowest caste become purified. What need be
said of persons who engage themselves in conversation with
them ( or praise or live in their company) ?
SDta said :
26. The speech of god Siva who wears the crescent moon
as an adornment on the head, was so much over full with sec
rets of dharma and was a reservoir of sweet nectar (or was sweet
like nectar to the ears ) that the sage did not feel sated with
it.
27. The sage was bewildered by the Maya of Visnu (and
was made to revolve through the cycle of birth and deaths)
and was put through an extremely severe trial. He felt that
all his agonies had been completely removed by the nectarine
speech of god Siva. He addressed to him as follows :
The sage (Mdrkandeya) said :

28. how wonderful ! This sportive act of the almi
ghty Ruler (of the universe) is incomprehensible to embodied
beings like us, inasmuch as the Rulers of the universe (like
Brahma, Rudra) pay respect to and praise' those governed by
them.
29. Generally, in order to make people perform their
religious duties, these teachers of embodied beings practise
them and when these duties are performed by others they show
their approbation, and praise the persons performing them.
30. Just as a magician is not affected by his magic cre
ations conjured up by his enchanting power, the great pro
wess of the glorious Lord (in you) is not affected (lit. spoilt or
tainted) by your acts (of bowing, praising us).
XII.10.36 2187
31. * Having evolved this universe by his will power, he

entered it of his own accord in the form of an individual soul
{Jiva) who, like a man in the state of dreaming, appears to
be the agent of acts which are really brought about by gunas
{gunas are the real cause or doers of acts not the Jiva) .
32. Salutation to the glorious all powerful Lord (Siva)
who is comprised of three gunas yet is their master (or the dir
ector). I bow to Him who is absolute, one without a second,
the preceptor (or father) of the universe and the very embodi
ment of Brahman.
33. What other boon can I solicit from you when your
direct vision is itself a boon, as by your vision a man is blest
with all blessings and gets all his wishes realized.
34. I, however, seek one boon from you who are per
fect and shower all desired objects (as blessings on your devo
tees) May I cherish constant devotion to Lord Acyuta (Vi$nu)
to persons who are his votaries and also unswerving devotion
to you.
Sdta said :
35. When Lord Siva was thus worshipped and extolled
in very sweet words by the Sage, he (though willing of his
own accord to confer a boon) who was urged with approbation
by his consort Parvati, spoke to Markantfeya.
36. O great sages, as you cherish (constant) devotion
to Lord Visnu (who is beyond the range of sense-preception)
all your desires will be fulfilled. May you enjoy hallowing
glory, immunity from old age and death to the end of the
Kalpa.
* VR : The Lord as the Inner controller abides in the Jiva (indivi

dual so u l). Being thus inseparably connected, he appears as t f doing the
acts, when factually the Jiva is the real doer iva-iabdena paramdrthatah purtxd-
puhyatmaka-Karma Kartftvdbhdvah paramdtmani sUcyate.
VJ : The Lord having created this universe by his volition has entered
into it as Antarydmin (i) while abiding therein he appears to be doing acts
through senses like the Jiva . As a m atter of fact, he is not affected by
them, jusCas a person creating objects (like an elephant or a horse etc.)
in a dream is factually unaffected by them (lipto no bhavati) .
37. As you are invested with glorious lustre of Brahman

may you be blest with the knowledge of the past, present and
future and possess spiritual wisdom along with non-attachment
and be the master (i. e. author) of one Purana (now known
as Markanieya PurAnd) .
Sata continued :
38. Having conferred these boons on the sage, the three
eyed God departed telling (on the way) the austere penance
and other meritorious acts of the sage and the display of Lord
Visnus Maya experienced by him.
39. That eminent-most descendent of Bhrgu who has
attained the glorious power of the great yoga (with spiritual
knowledge and whose heart is merged in unflinching devotion to
Hari (and has become as if one within) is still seen moving
about on the earth.
40. In this way how the intelligent Markandeya experi
enced the miraculous power and glory of the Maya of the Lord,
has been described to you.
41. This (power exhibited by Maya and experienced by
Markandeya as extending over seven Kalpas as held in old
tradition) was an accidental matter (a personal experience
through the grace of Lord Narayana and not a general experi
ence of all. But some persons not knowing the working of the
Maya regard the deluge experienced by Markandeya as the
regular process of appearance and disappearance of men ( the
creation and dissolution of the universe) which the Maya of
the Supreme Lord brings about repeating it from eternity.
42. worthiest of the Bhfgu race, he who listens to
with wrapt attention or he who narrates this (account of Mark
andeya described to you and which concerns the glory of Visnu)
both of them will be rid of Saritsdra produced by the latent
effects of Karman.
X I I .11.5 2189
CHAPTER ELEVEN
Significance of the Various parts of the Lord's Image,
The Retinue of the suti-God per month
Saunaka said:
1. (great) devotee of the Lord ! You are the most
prominent among the versatiles (knowers of different Sastras).
You know the heartthe secret conclusions of the scriptures of
different works on Tantra. (Our forebear Markandeya was
expert in the Tantric way of worshipping the Lord. We want
to know the tantric way he adopted for visualization of the
Lord. Hence, we request your worship to discourse upon the
following subject:
2. The Lord of goddess Sri is essentially pure conscious
ness (and pure sattva). But when experts in (and authors of)
Tantras deal with meditation and process of worshipping the
Lord, they conceive him as possessed of limbs of the body (e.g.
hands and feet) attended upon (by Garuda), armed with
weapons (like the discus Sudar$ana), adorned with precious
stones and ornaments (like the Kaustubha gem).
3. Suta ! We are anxious to know the Tdntric course
of active worship by becoming thoroughly proficient in which
a mortal may attain immortality (Moksa as the sage
Markandeya did). May God bless you. But be pleased to
elucidate of what principles are they (limbs, attendants etc.)
presumed to be constituted (and the origin of this conception).
Suta said:
4. Having first bowed to my preceptors, I shall describe
to you the various glorious manifestations of Lord Visnu (such
as the cosmic formviraf) even though it is difficult to com
prehend themForms which are (to some extent) described
in details by (authoritative Tantras) teachers like the lotus-
born god Brahma and others (like Sankara, Narad a) in the
light of the Vedas and texts (samhitds), Tantras.
5. That celebrated cosmic formVir&fconsisting of the
sixteen iqpdifications (viz. mind, five cognitive senses, five
conative organs and five gross elementsmahabhUtas) is evolved
out of nine principles such as Mdyd (or Prakrti) and others

eight, viz. mahat(the principle of cosmic intelligence), sUtra (the
active aspect of mahat) , ahahkdra (the cosmic ego) and five
tan-mdtrds (subtle elements). When the spirit or the intelligent
Principle presides over it to activate it the three worlds make
their appearance.
6. This verily constitutes the or Virdf (Cosmic)
form. O f that Lord, the earth is regarded as his feet, the
heavens, the head; the mid-air region, the navel; the sun, the
eyes; vdyu (wind or air) his nostrils; cardinal points, as his
ears.
7. His organ of creation, Prajapati ( the presiding deity
of creation) ; the anus of the Lord is the (god of) death; the
guardians of the spheres, his arms; the Moon (its presiding
deity) is the mind; Yama, the eye-brows.
8. Modesty or Shyness, hisupper lip; greed, his lower
lip; the moonlight represents the (rightness of his) teeth;
illusion is his smile; trees (i.e. the plant world), the hair on
his body, and the clouds form the locks on the head of that
Supreme Person.
9. According as the body of an individual human being
is measured with reference to the dimensions and dispositions
of the parts of his body, the dispositions and proportion of the
personality of the Supreme Person are to be regarded similarly
with reference to the spheres in the universe. (Thus a man is
seven spans in height, the seven worlds such as bhUr, bhuvah, etc.
are to be presumed such spans in the case of the cosmic
person.)
10. The eternal (lit. unborn) Lord wears the pure
consciousness of the Jiva under the name Kaustubha and the
splendour radiated from it is the well-known streak of golden
hairSri-vatsa on his (right part of the) bosom.
11. He wears the Mdyd constituted of many gunas
(Sattva, rajas, etc.) as the Vana-mala (garland of five kinds of
special flowers). His yellow' silken garment (round his loins)
is constituted of the Vedas; his sacred thread is the sacred
syllable OM consisting of three syllables A + U + M .
12. The God wears the systems of Sankhya and Yoga
as the alligator-shaped ear-rings. He puts on as diadem the
XII. 11.17 2191
highest position of god Brahma which dispels the fear of all

people and affords protection to the world.
13. The seat called Ananta (serpent Sesa) occupied by
him is the Unmanifest Prakfti. His lotus of seat constituted of
Sattva guna which includesthe six divine excellences, viz.
dharma (piety), Jndna (knowledge), Vairdgya (renunciation,
non-attachment) aifvarya (universal dominion), Sri (affluence)
axi&yaSas (glory) and of divine powers (known as Vimala,
utkarsinl, Jfiana, Kriya, Yoga, Pahvi, Satya, Isana and
Anugraha).
14-15. He wields the principle of mukhya-prana or vital
air accompanied by energy, fortitude and strength as his mace;
the excellent conch symbolises the principle of water; his
discus Sudarsana is the principle of power or fire; His sword
clear like the sky is the principle of ether; a shield represents
Tamas; His Sarnga bow stands for the Time-spirit (Kala) and
the quiver (of arrows) consists of the principle of Karma
(action).
16*. They (i.e. learned experts in traditional lore)
state that the (cosmic) sense-organs are his arrows; the
(cosmic) mind capable of activation is his Chariot; the subtle
elements ( tanmatrds) form the exterior of his Chariot; it is by
particular positions of his fingers and hands ( technically called
mudrds) such as Varadd, abhayadd) that he confers blessings or
gives protection.
17**. The particular place where the Lord is worshipped
should be conceived as the orb of the sun or the inner Agnis
sphere; initiation by a preceptor by imparting a mantra is the
self-consecration rendering one eligible to worship the Lord;
and the act of his worship is the means of absolving ones self
of all sins.
* VJ Regards Prthvi ( the e a rth ) as the chariot of Hari and the five
objects of senses are his manifestations. The objects of conative organs are his
physical activities.
GS is not clear on the function of tanmdtras.
* V J : The spot of H ari's worship should be C akrdbja and other
sacred sport: the real consecration is the purification resulting frcm Gods
presence *m the body; the worship of God is the means for absolving ones
self of alt sins.
2192 hagavata Pur&na
18. (After explaining the Lotus-seat, the significance

of the lotus play-fully held on the hand is explained. The Lord
(Bhagavdn) holds in his hand a lotus sportively; the lotus
concretely represents the six characteristic implied in the term
hhaga in BhagavdnL The Lord has (by his side attendants
holding) a chowrie and a fan representing Dharma and glory
respectively.
19. Brahmanas ! The umbrella held over his head
stands for his abode Vaikuntha, the absolutely safe place (with
no fear from K&lay Karma, etc.). The Veda with its three divi
sions (Bgveda. Saman, yajus) i.e. the sacrifices etc. prescribed in
the Veda represents his carrier Gambia1 2 who bears Yajfia, the
Supreme Person (Visnu)
20. The inseparable energy or lustre of Lord Hari is the
glorious Sri, the goddess of affluence and beauty. Visvaksena,
the well-known commandant of Visnus attendants is the
^concrete representation of Paficaratra and other Agamic works,

while the (eight) superhuman powers or attributes like animd
(capacity to assume atomic size) and others are the attendants
at his door likeNanda (Sunanda, etc ).
21* The Supreme Person (Narayana) himself is mani
fested as Vasudeva, Sarikarsana, Pradyumna and Aniruddha.
He is to be worshipped and meditated in these manifestations3.
1. The six distinguishing characteristics are enumerated in the follow

ing traditional verse : advaryasya sam agrasya dharm asya y a ia s a h J .iy a h j J fia n a -
vairdgyayoicaiva fa w tim bhaga itirand // They are : Rulership, righteousness or
religiosity, glory, affluence, wisdom and non-attachment.
2. The vedic authority quoted for this by $R, viz. the mantra supar-
# o 's i G arutm dn striv ftU H r a h ' . is found in T a il. S a m h ita 4: 1 : 10 : 5 ( Vaj. S a m h ild
12 : 4 and a number of Vedic texts.
* (T h e doctrine of Vyuhas, manifestation of the Loid and their
worship is now explainedS R .)
3. VR explains that the following Vyuhas preside over the following
states :
(1) Vasudeva : Emancipated stage ( M u k ti-a v a s th d ) .
(2) Sankar?ana : Dreaming state.
(3) Pradyumna : Wakefulness.
(4) Aniruddha : Dreamless deep sleep.
(5) SrindrdyoQa tv a svayam m vrtib h ed a ir up&syaft$R.
X I1.11.24 2193
22. That glorious Lord is to be contemplated (within

ones own self) as ViSva, Taijasa, Prajfiaand the Fourth (atman
or Vasudeva) associated with the states of wakefulness, dreaming,
dreamless sleep and self-realisation. It is under aforesaid forms
that he guides the functions connected with external objects,
the mind, the false notions or ignorance and the knowledge
that stands as witness to them.1
23. In this way the glorious Lord Narayana with his
foresaid limbs of the body, attendants, weapons and ornaments
and in his above mentioned four manifestations (VyQhas), viz.
Vasudeva, Sankarsana, Pradyumna and Aniruddha, assumes
also the four aspects such as Viiva Taijasa and othersYet he is
the same glorious Lord Hari, the controller (of the universe).12
24. prominent Brahmana ! The above-described
Lord is the source of the Vedas, the self-illuminating, omni
scient, perfect in his own glory and essential blissfulness. It is
(out of sportiveness) that under different designations (such
as Brahma, Vi$nu and Rudra) that he creates, protects and
dissolves the universe by his own Maya. But his consciousness
remains unobstructed and unclouded. Though he is described
(in Sdstras) as differentiated, he is really one and is realized
as such by his votaries as being their own self.
1. T he Lord, in the wakeful state, presiding over the Visva stage,

cognises external objects such as touch, sound. In this way this verse can
be tabulated as follows :
(1) WakefulnessVisva a rth a (external objects)
(2) Dream-stateT aijasain d riy a .
(3) Dreamless sleepPr&jfla m anas
(4) T uriyaThe self Jftana.
(Self-realization)
2. V R thinks that the above mentioned four forms of N arfyapa are
for the creation, protection, dissolution and liberation of the world. Thus
A niruddha creates, Pradyum na protects, Sankarfapa destroys and V&sudeva
liberates the world. BP repeats the same.
VJ : afigas the four forms of the Lord.
U pdA gas God Brahm& and other gods in whom the Lord's presonce is
prominent.
2194 Bhdgavata
25. Sri Krsna, the friend of Arjuna, the prominent

leader of Vf?nis, the fire unto the families ofKattriyas who
were inimical to (and a burden) to the earth; Lord of un
diminishing energy and prowess; Govinda (Protector of
cows), whose hallowing glory is sung by the cowherd women
of Vraja and servants i.e. devotees like Narada and whose
name and deeds are auspicious to h e a r! Lord, be pleased to
protect us, your servants (Votaries).
26. He who, rising early at dawn, purifies himself by
taking a bath and with concentrated mind repeats the above-
mentioned characteristics (of anga9 upanga, etc.) of the Supreme
Person, realizes Brahman as abiding in his own heart.
Saunaka sa id :
27. As the glorious Suka told the listening Pariksit (one
protected by Vi?nu) that a group of seven (pairs) consisting
of sages, Gandharvas, Apsaras, Nagas, Yakas and Raksasas
and presided over by the sun-god, carry out their duties each
month (and are substituted by a new batch next month.)1
28. Be pleased to recount to us who are devout and
faithful the names, functions of these along with their presiding
deities and of Haris manifestation as the indwellers of the
sun-god.
SUta said:
29. This (visible) sun-god who controls the world (by
maintaining the course of life in it) and revolves in his orbit,
is created by the beginningless Maya of Lord Visnu who abides
as an indwelling soul of all embodied beings.
30. Though one without a second, it is Lord Hari, the
creator of the world, the one soul of all people who is the sun-
god. He is spoken under diverse names by the sages as he is
the source of different Vedic rites.
31. Brahmana Saunaka! It is due to Haris beginning
less Maya that Hari is spoken of in nine forms, viz. time, place
activity, the doer, the instrument, duty or performance, sacred
book, material substance (rice, etc.) and the fruit (viz. celestial
world, etc.)
1. Vide Supra 5.21.18, P. 748.
1.41 2195
32. In order to help the conduct and functions of the

world, he assumes the form of Time (out of the nine mentioned
above) and goes through his course in twelve months beginning
with Caitra along with his twelve groups of attendants.
33. The sun-god, under the designation, Dhdtdf Krta-
sthal! ( the heavenly damsel), Heti, (the demon), Vasuki ( the
serpent), Rathakrt (the Yaksa), Pulastya (the Sage) and
Tumbaru (the Gandharva)all these run the world in the
first month (Caitra) or Madhu.
(In the following verses the names of the sun and his
attendants are given in the same order as in verse 33 above).
34. Aryama, Pufijikasthali, Praheti, Kachhanira,
Athauja, Pulaha and Naradathese run the month of Vaiakha
or (Madhava).
35. Mitra, Men aka, Pauruseya, Taksaka, Rathasvana,
Atri, and Hahathese run the month of Jyestha (or
Sukramasa).
36. Varuna, Rambha, Chitrasvana, &ukra, Sahajanya,
Vasistha and Huhuthese run the month of Asadha (or
Sucimasa).
37. Indra, Pramloca, Varya, Elapatra, Srota, Angira
and Visvavasuthese run the month of Sravana (or
Nabhomasa).
38. Vivasvan, Anumloca, Vyaghra, Sankhapala, Asarana
Bhrgu and Ugrasenathese run the month called Bhadrapada
or (Nabhasya).
39. Pusa, Ghrtaci, Vata, Dhanaftjaya, Suruci, Gautama
and Susenathese run the month of Magha. (or Tapo-masa).
40. Parjanya, Senajit, Varca, Airavata, Kratu, Bharad-
vaja and Visvathese run the month named Phalguna or
(Tapasya).
41*. Again, Amsu, UrvasJ, Vidyuc-chatru, Mahasankha
Tarksya, Kasyapa and Rtasenathese run the month of
Marga&rsa (or Saho-masa).
* There is a change in the usual order of the names of these months.

R attributes it to the change of K alpa though the explanation is not con
vincing, so do GS and GD follow SR. VR and BP suggest us to adjust the order
o f iio k a s r
2196 Bhdgavata
42. Bhaga, Piirvacitti, Sphurja, Karkotaka, Urna, Ayu

and Aristanemithese run the month of Pausa (or Puyamasa).
43. Again, Tvasta, Tilottama, Brahmapeta, Kambala,
Satajit, Jamadagni and Dhrtarasfra are the presiding set in the
month of Asvina. (isambhara).
44. Visnu, Rambha, Makhapeta, Asvatara, Satyajit,
Visvamitra and Suryavarcathese run the month of Karttika
(or Orja-masa).
45. These constitute the glory of the sun-god, who is
no other than Lord Visnu himself. Those who remember them
*
both in the morning and in the evening, day after day are rid
of their sins by them.
46. This celebrated sun-god courses round this world in
each of the twelve months (of the year) along with his
attendants (mentioned above), and promotes and expands
goodness of the mind (or intellect helping people to perform
religious rites), securing their happiness here and bliss hereafter
(This reminds one of the Gayatri mantra) .
47. Sages who attend the sun-god (as members of his
entourage) praise him with the hymns from the Samaveda, Rg-
Veda and Yajur-veda pertaining to his glory. Gandharvas sing
songs (in praise of him ). The celestial damsels dance before
him.
48. The Nagas (Serpents) bind the chariot fast (like
cords), Yaksas make the chariot ready; the mighty Rak$asas
push the chariot from behind.
49. (The group of) sixty thousand pure-minded (tiny)
Valakhilya sages (who are always with the sun-god all the
year round) proceed ahead of him and extol the Almighty
God with panegyrical hymns.
50. In this way, the eternal (beginningless and endless) y
birthless, glorious Lord Hari divides himself (into twelve forms,
each presiding over the sun (for the period of one month) and
protects the world in every Kalpa.
X II.12.8 2197
CHA PTER TWELVE

A Synoptic Review of the twelve Skandhas of
Srimad Bhdgavata
Suta said:
1. Salutation to the great virtue in the form of devotion
to Lord Hari. Hail to Sri Krsna, the creator of the universe.
Having bowed down to Brahmanas (who are devoted to God).
I now enumerate the eternal courses of righteousness.
2. Here has been narrated to you the miraculous story
(in the form of this Bhdgavata) of Lord Visnu, about which you
asked me and which is really to the good of human beings (and
is fit to be related and listened to in the assembly of pious
persons).
3. Here has been glorified Lord Hari who destroys the
sins of all; who is Narayana, the controller of sense-organs and
is the protector of his devotees (or Satvatas)
4. Here has been described the Supreme attributeless
Brahman which is the source as well as the end of all creation;
also the topic of spiritual knowledge and realisation as well as
means of realising them.
5. Here has been delineated in details the Yoga or
discipline of Devotion (which is both a means and an end in
itself,) as well as renunciation ( Vairdgya) which is brought
about and thus depends on devotion. Then follows the story
of the birth, etc. of king Pariksit which has been preceded by
the story of the previous births of Narada.
6. The vow of the royal sage Pariksit to fast unto death
due to the curse imprecated on him by a Brahmana, the dia
logue between king Pariksit and the prominent Brahmana
Suka (Here ends the first Skandha).
7. The ascent of the soul to higher regions when depart
ed from the body through Yogic process.; the dialogue
between Narada and god Brahma; the description of the in
carnation of god Visnu in a serial order; the cosmic evolution
from Prakfti from the beginning.
8. The conversation between Vidura and Uddhava and
that between Vidura and Maitreya; an enquiry regarding the
compilation of the Bhdgavata Purdna and the dormant state of

the Supreme Man during Pralaya .
9. Then follows the description of the evolution of the
universe from Prakrti by the disturbance of its gunas, the evo
lution of the seven categories which are both the cause and the
effect as well as their modifications; then follows the formation
of the egg of the universe from which V irit Purusa was
evolved.
10. The nature of Time both gross and subtle; the
blooming of the cosmic lotus; (containing 14 worldsbhuvanas)
lifting up of the earth from the bottom of the ocean and
slaying the demon Hiranyak$a.
11-12. Creation of the celestial world; the subhuman
beings and of the subterranean regions; creation of Rudras;
the constitution of one half of his person as male and the other
half as female by god Brahma, from which was born Manu
called Svayambhuva and of SatarQpa the ideal first woman; the
progeny of the wives of Kardama, the Lord of Creation.
13. The descent of the glorious Lord as the great-souled
Kapila; the dialogue between the intelligent Kapila and his
mother DevahQti.
14. The creation of the nine Lords of creation ( Prajd-
patis); interruption in the sacrifice of Daksa; the account of
kings Dhruva, Pfthu and Pracinabarhis.
15. The conversation with Narada; the story of king
Priyavrata; and then Brahmanas, the account of Kings
N&bhi, ]jjlabha and Bharata.
16. Description of island-continents and their sub
sections called Varsas and seas separating the continents; the
mountain-systems and the river-systems in this continent des
cribed ; the disposition of the stellar system (stars, planets, etc.)
and the arrangements of the subterranean regions and of
hills.
17. The birth of Dak$a from Pracctas; the progeny of
his daughters, viz. gods, demons, human beings, sub-human
beings ( beasts, etc.) trees, birds, etc.
18. The birth and death of Vftra, the son of Tvaftr
and that of the two sons of Diti, viz. Hiranyakâ and Hira^ya-
X II. 12.30 2109
kagipu and the story of the noble soul Prahlada (Here end
SkandhasVI & V II).
19. A connected account of the fourteen Manvantaras;
deliverance of the king of elephants (from a giant Crocodile);
Various incarnations of Visnu such as Hayagrlva and others.
20. VisQus descent like the divine tortoise, the divine
fish, Narasimha (Half manhalf lion); the churning of the
ocean of milk for obtaining nectar by gods and demons.
21. The great war between gods and Asuras; a descrip
tion of royal dynasties; the birth of Iksvaku and his race as also
of the great-souled Sudyumna.
22. Here have been described the stories of I la and of
Tara; the history of the solar race of kings such as aada,
Nrga and others.
23. The narrative of Sukanya, the daughter of Saryati
and of the highly intelligent Kakutstha and of Khafvanga, of
Mandhatr, of sage Saubhari and of king Sagara.
24. The story of Rama, the king of Kosala which eradi
cates all sins; Nimi and his giving up of his body; the origin of
the race of Janakas.
25. The account of Paraiurama, the chief of the Bhrgu
clan, and his wiping out the K$attriya race; the account of the
lunar race which started from Puriiravas, the son of I la and of
Yayati and Nahusa.
26-27. The accounts of Bharata, the sun of Dusyanta, of
Santanu and his son. The race of Yadu, the eldest son of
Yayati has been describedthe race in which the Lord of the
universe under the name Krsna took his incarnation; his birth
in the house of Vasudeva and growing up in Gokula.
28. The innumerable and miraculous deeds of the enemy
of Asuras, viz. of Ksrna have been described: drinking up of the
life of Putana along with the milk in her breast, the kicking up
of Sakafa while a child.
29. Crushing of the demon Tpriavarta as well as of Baka
and Vatsa and of Dhenuka along with his brother and slaying
of Pralamba.
30. Protection of the cow-herds from the encircling
forest conflagration; subjugation of the great serpent Kaliya
and the deliverance of Nanda.
31. The observance of the Katyayani vow by Gopa girls

whereby Lord was pleased (and granted a boon) : Shower-
ing of grace on the wives of Brahmana sacrifices; the repen
tance of Brahmanas for not recognising the real nature of the
Lord.
32. Lifting up of the mount Govardhana; Indra and the
heavenly cow Surabhi worship and bathe him in milk;
Krsnas pastimes (Rdsakridd) with Gopis during several
nights.
33. Slaying of the evil-minded SankhacQda and of de
mons Arisfa and Kesin; arrival of Akrura; subsequent departure
of Balarama and Krsna.
34. The wailing of Gopis of Vraja; visit to different
places in Mathura; killing of the elephant (Kuvalayapida)
and of Musfika, Ganura, Kamsa and others (his eight brothers).
35. Restoring to his preceptor Sandfpani his dead son;,
good offices to the Yadava clansmen at Mathura.
36. Annihilation of the armies brought by Jarasandha
many times, with the help of Uddhava and Balarama,
Brahmanas; killing of the king of Yavanas through Mucakunda;
founding of the city of Kugasthali or Dvaraka.
37. Bringing of heavenly Parijata tree and the celestial
assembly hall called Sudharma; taking away of Rukmini by
Hari after destroying the enemies in a battle.
38. Yawning of god Siva while fighting with Krsna in
defence of Bana; chopping of Banas arms in the battle; killing
of Naraka the king of Pragjyotisa and taking away of the girls
detained by him.
39. The killing of Sisupala, , Salva and of the
wicked-minded Dantavaktra; the destruction of the monkey
Dvivida, Pit ha, Mura and Paftcajanas and others.
40. The power of the above kings and demons and their
slaying; burning of the city of Varanasi; lightening of the bur
den of the earth by making the Panâvas as his instruments.
(Here ends the Tenth Skandha)
41. The complete destruction of his own race under the
pretext of Brahmaflas curse; the wonderful dialogue between
Uddhava and Vasudeva.
X I I .12.48 2201
42. In that dialogue, the entire range of the science of

Atman as well as the decisions regarding the duties of various
classes of society and the stages in life ( Varnas and Airamas);
the Lords withdrawal from the mortal vision by the power of
Yoga.
(Here ends the eleventh Skandha)
43. The charac teristics of the four Yugas and the con*
duct of the public in them; perversity of men in the Kali age,
four types of deluges (Pralaya), three types of creations.
44. Casting off his body by the intelligent royal sage
Pariksit, the classification of Vedas into different branches by
the sage Vyasa, the sacred story of Markandeya. The dis
position of the limbs and weapons of Supreme Person and the
ruler of the world as the Sun-god.
45. In this way, great Brahmanas, whatever I have
been asked by you about the sportive activities, incarnations
and other acts of the Lord have been described to you by me
in all details.
46. A person who involuntarily and unintentionally
utters loudly Salutations to Hari while falling (in a well, etc.),
stumbling (on a staircase, etc*), being afflicted or after sneezing,
become rid of all sins.
47. It is the experience of saintly persons that when his
name or praiseis devoutly chanted or his glory is listened to
with devotion, the Infinite, glorious Lord enters their heart and
definitely shakes off cleanly and completely all the sins, just as
the sun dispels darkness or (if you doubt the suns ability to
reach inside caves or cavities the Lord does so) like the tem
pestuous winds scattering the clouds.
48. * They are indeed futile utterances and unrighteous
stories (leading to hell) which do not speak of Lord Vi?nu
(who is above sense-perception) That alone is (how really
happy it is to state that) alone is auspicious and meritor
ious which extol the Lords excellent attributes.
* GS alternately explains : The stories which do not deal with the
theme of the Lord may be true but are fruitless. They may be interesting but
they incur sin and are the cause of hell. The stories of good persons (not
related with the Lord) are also devoid of merit and the narrator though
49. That alone is beautiful and attractive (even it be

like the Lord's entry in the bear Jam bavins d e n ); that alone
is sweet (though unpalatable to devotees such as Rama's
abandonment of Sita); that alone is ever fresh giving newer
delights every time ( although the incident or the theme is age-
old); that alone is the eternal festivity and source of joy to the
mind (even if it be painful like the abduction of Sita by
R avana); that alone is the means of drying up the ocean of
grief of human beings even though it creates non-attachment
towards close relatives like husband or son).
50. * The speech composed of words with rhetorical
beauty but which seldom describes the world purifying glory of
Hari, is regarded like a pleasure worthy of enjoyment for
worldly persons, where pure-minded ascetics who dwell in (are
merged in the Supreme Spirit (Brahman) never like to stay,
like swans from the Manasa lake, who have beautiful dwelling
places, do not find pleasure in pools that are the pleasure resorts
of crows alone. Where there is Lord Hari, there are the pure
sinless saints.
51. That out-flow of words which though not properly
composed in every verse, makes good people (saints) hear, sing,
and praise the names (which are as if) imprinted with the glory
of the Infinite Lord, destroys the sins of the people.
52. Knowledge, (though) actionless and pure, (if) devoid
of devotion to the imperishable Lord ( Vi$nu) does not appear
sufficiently bright (i.e. does not result in proper, direct know
ledge. And how can again the action which is always unblissful,
even though (performed) without any desire of its fruit, appear
expressing the truth in sweet words is not a pious story-teller. On the other
hand, imaginary stories glorifying the Lord are True. Though they are
ruinous to the house-holder stage, they are auspicious. Stories of the Lord
abducting the wives of others told by low-minded people are also meritorious
as they describe the excellence of the Lord (Bhagavatah para~dAr&hara$ddikam
adhamair apuqyatvena kathitam api tadeva pupyam yatas tad bhagavato gupasyaiva na
tu dofasya udayo yasmdt
* Verses 50, 51, and 52 are practically the same as supra l .5. 10, 11, 12.
Thus repetition is made at the beginning and the end of the Bh. P. to establish
emphatically the greatness of Bhakti ( devotion), just as the bijas of a great
mantra are uttered at its beginning and endGS : VO.
X II 2.60 2203
bright (i.e. will have purificatory effect if it is not dedicated to

God).
53. The exertions undergone for carrying out the pres
cribed religious duties pertaining to ones Varna (class in society)
and Airama (stage in life), penance, Vedic studies, etc. are for
the sake of reputation or affluence. But by singing of and
listening to the excellences of the lotus-feet of Sridhara (Lord
Vi$nu) unfailing remembrance thereof is ensured.,
54. Non-forgetfulness ( i.e. constant memory) of the lotus-
feet of Lord Kr?na annihilates all evils and inauspiciousness; it
deepens the tranquillity of the mind and enhances mental purity
and devotion to the Supreme Soul; it promotes spiritual know
ledge along with self-knowledge and dispassion.
55. Highly fortunate you are, prominent Brahmanas,
in that you have enthroned in your heart the supreme Nara-
yana to whom no other god is superior and who is the Inner
Controller of all beings and worship him with constant
devotion.
56. I have also been reminded of the lucid enlightenment
of (the knowledge about) the nature of the soul in the (Bhdga-
vata Parana) which I heard from the lips of the great sage Sri
Suka in the assembly of those great sages who assembled to
listen to it, when king Pariksit determined to observe his vow to
fast unto death.
57. Brahmanas ! In this way has been narrated to you
the great glory of Lord Vasudeva whose exploits are worthy of
being recounted, as it exterminates all evils and inauspicious
ness.
58. He who with concentrated attention, and faith and
devotion recounts this (Bhdgavata Purina) continuously (every
day) or for a period of three hours or for a minute and he who
listens to it with faith and devotion purifies his inner soul (and
not the physical body as in a bath).
59. He who hears it on the twelfth or eleventh day of
every fortnight of the lunar month, will be blest with longevity;
while he who reads it with devotion observing a fast (all the
while) absolves himself of all sins.
60. Observing fast and exercising all the while perfect
self-control, a person who reads this compilation (of the Bhaga-
vata Purina) at holy places like Puskara, Mathura and Dvaraka,

is freed from the fear of Samsdra.
61 The gods, sages, siddhas, manes (ancestors), Manus
and Kings bestow all the desired boons and the objects on a
person who chants it, listens to the chanting or glorifies it.
62. A Brahmafla who reads this Purana gains the same
blessings technically (by the ancients as) streamsof ghee,
honey and milk , as one who gets after studying'the Vedas ( Rg-
veda, Simaveda and Tajurveda) .
63. Brahmanas ! A person who, with a controlled and
pure mind, studies this compilation called the Bhdgavata Purana,
attains to that supreme abode (Moksa or Vaikunfha) which
the Lord described (in this Purina) as a fruit of it.
64. On studying this compilation of the Bhdgavata, a
Brahmana gets insight into spiritual knowledge (known as
rtambhard prajnd) a Ksattriya attains sovereignty over the whole
earth engirdled by the seas; a Vaiiya becomes the Lord of wealth
(like Kubera) while a Sudra is absolved of sins.
65. Lord Visnu, the Supreme Ruler of all, who is the
destroyer of the mass of sins and impurities of the Kali age, is
not so often extolled and sung in other Puranas. But on the
contrary, in this Purana, the glorious God who abides in all ( the
universe) has been glorified at every step, as the occasion of the
stories (about him) demanded it (or is sung in every account
of this work.)
66. I bow to Lord Acyuta who is unborn and endless or
infinite, the principle of consciousness (or the Supreme Self),
the embodiment of the power that is capable of creating, sustain
ing and dissolving the universe, and who is so great that rulers
of heaven like gods Brahma, Indra, Rudra, and others cannot
eulogise him with proper comprehension.
67. Salutations to that eternal Lord, the God of gods
whose essential nature is absolute, pure consciousness, who,
through the instrumentalities of his nine potencies (viz. Prakrti,
Puru$a, Mahat, Ahankara and five tan-mdtr&s) has evolved in
himself the abode for all mobile and immobile beings.
68. I humbly bow down to Sukac&rya, the son of Vyasa,
who destroys all sins Sukawhose mind was firmly established
in the Supreme bliss of dtmany and has hence given up the
X II.13.3 2205
notion of difference and diversity, but whose heart was fascinat

ed and attracted by the stories of the sportive acts of Sri Krsna,
the unconquerable, and who out of grace extended this Purana
which is a light unto the Truth about him.
CHAPTER THIRTEEN
The extent of Each of the Eighteen Purdnas :
The Glory of the Bhdgavata.
Qta said :
1. Salutations to the Almighty Lord whom gods Brahma,
Varuna, Indra and Maruts extol with divine hymns; whom the
Sansa-chanters sing by Vedas and their Arigas,1 according to
the Pada and Krama methods, and by the Upani$ads; whom the
Yogis visualize with their mind absorbed in him through deep
meditation and whose end (the entire truth about whom could
not be fathomed by the hosts of gods and demons.
2. May you be protected by the breaths {lit. wind creat
ed by the inhalation and exhalation of air while breathing) of
the Lord who assumed the form of a divine tortoise and fell a-
dozing as he (his back) was being scratched and consequently
soothed by the ends of the rocks of mount Mandara revolving
on it (as it moved while churning the ocean for nectar). As an
effect of the still unexhausted impetus communicated by the
(ingoing and out-coming) breaths, there take place flow-tide
and ebb-tide, and constant rise and fall of waters ceaselessly
continue and the sea has no respite.
3. Now you learn from me the number of verses in each
Purana and their total number and the main theme and the
object of the Purana concerned. Hear from me the procedure
1. AAgas: accessories of the Veda, viz. Sikfd (phonetics) Kalpa (Pertain

ing to the rituals and prescription of rules for ceremonial and sacrificial,
V ydkarn ^ (Grammar), Chandas (Prosody), Jyotisa (Astronomy), Mirukta
(Etymology)
2206 Bh&gavata
to be followed in gifts (of the copy of the Bh&gavata), the

importance of giving it and also of reading or reciting it, etc.
4. The Brahma Purana consists of ten thousand verses
(Slokas) , the Padma , fifty thousand, Vifnu twenty-
three thousand and Saioa i.e, Siva Pur&na9 twenty four
thousands.
5. Srimad Bh&gavata contains ten and eight (eighteen)
thousand Slokas (verses); the Narada9 twentyfive thousand; the
M&xkandeya, nine thousand, the Agni fifteen thousand and four
hundred verses.
6. The Bhauifya is comprised of fourteen thousand
and five hundred verses; The Brahma Vaivarta Purana, eighteen
thousands, the Li figa Purana, e even thousands.
7. The Var&ha contains twentyfour thousand, the
Skanda , eighty one thousand, one hundred verses, and
the V&mana, eleven thousands.
8. The Kurma Pur&na consists of seventeen thousands; the
Matsya Pur&na9 fourteen thousands. The Garuia 9 nine
teen thousand verses, while the Brahm&nia has twelve thousand
Slokas.
9. Thus the extent ( the total number of verses) of the
Puranic compilations is four lakhs i.e. four hundred thousands
out of which Srimad Bh&gavata contains eighteen thousands.
10. It was due to his graciousness that this was
at first revealed by Lord Vi$nu to god Brahma who was sitting
on a lotus grown out of Visnus navel and was afraid of
Samsara.
11. The Srimad Bhdgavata contains, at the beginning, in
the middle and at the end, discourse on the value of dispassion.
It has been giving delight to pious persons as well as to
celestials with the nectar of numerous episodes, glorifying the
sportive activities of Lord Hari.
12. Its main theme is the quintessence of all the Upani$ads
(which form the last division of the Vedic texts) which is
characterised by (the declaration of) complete one-ness,
identity between the absolute Brahman and the &tman ( Parama-
tman). It is one without a second. And its only object is to
secure Mokfa.
X II.13.19 2207
13. He who, on the full moon day of Bhadrapada, offers

as a gift a copy of the Bkdgavata placing it on a throne of gold,
attains to the highest abode.
14. Other Puranas impress (lit. spread their lustre) in
the assembly of the righteous, so long as this great and glorious
work called Bkdgavata does not appear there.
15. Srimad Bkdgavata is really accepted by all as the
essence of all the Upanifads. He who is satiated by drinking
deep into the sweet nectar (of its teaching) does not find de
light and interest in any other thing.
16. Just as the Ganga is the foremost and the holiest
among rivers, or Lord Visnu, among gods or as god Siva among
the devotees of Visnu (Siva is the greatest devotee of Visnu) the
same is the position of Srimad Bkdgavata among Purdnas.
17. Brahman a s! Just as the holy place Kail is un
excelled in all the sacred places, similarly, out of all the
Purdnasy there is no Purdtja which can equal (much lejs surpass
in excellence) Srimad Bkdgavata
18. (This) Srimad Bkdgavata is a Purdna without any
blemish. It is so dear to the devotees of Sri Visnu. In it has
been glorified lucidly and sweetly, the pure knowledge
symbolizing the Supreme Brahman as characterised by Reality,
consciousness and bliss, which is free from any taint of Maya
and is attainable only to the Paramaharjisasascetics of the
highest order. In this has been clearly elucidated withdrawal
from and hence cessation of all Karmas accompanied with
spiritual knowledge, renunciation and intense devotion (to
God). He who with a devoted heart listens to it, reads it
constantly, and is given to contemplate over it, is liberated
(from Saijisdra) .
19. Let us meditate upon that supreme Spirit who is
real, absolutely pure (unsullied by Maya), free from impurities,
untouched by sorrow, free from birth and death and hence
eternalthat Supreme Spirit (manifested in the form of
Narayana) graciously revealed this incomparable Light of
knowledge (in the form of Srimad Bkdgavata) to god Brahma
formerly, at the beginning of creation, and through him, he
.
passed it on to the divine Sage Narada, and through him to

the sage Kjrsna (Dvaipayana), and through him to the most

prominent Yogin, Sr! Suka aud through him to king Parikit
(Visnurata) out of compassion and grace for him.
20. Hail to the glorious Lord Vasudeva who is the
witness (to everything), who out of grace narrated this
Bhdgavata to god Brahma who was desirous of Mok$a (Libera
tion from Sarhsdra) .
21. Salutations to the sage Suka, the Lord of Yogis who
is the embodiment of Brahman, who enabled king Pariksit
bitten by the serpent in the form of Sarhsdra to attain liberation
from Sarhsdra.
22. Almighty Lord, God of gods, you are our pro
tector. Be pleased to direct us that way so that (unflinching)
devotion to your feet may be engendered (in our hearts) in
every birth (of ours).
23. 1 bow to that Supreme 1Hari, loud chanting and
glorification of whose name completely annihilates all sins,
and salutation to whom relieves one of all woes and miseries*
APPENDIX
Mardfhi Commentators of the Bh, P.
(A Note)
In translating the X and XI Skandhas of the Bh. P., I have
freely utilised two standard commentaries in MarathiKD.
or Kr$na Dayarnavas Harivaradd on the X Skandha, and EK.
or Ekanathas Ekdk&ra filed on the XI Skandha.
Maharashtra has a long tradition of the study and
interpretation of the Bh. P. even before R, as SR.
respectfully mentions Bopadeva (13th Cent A.D.) from
Maharashtra. There are two schools of interpreting the Bh.
R the orthodox, the early exponent of which is Bopadeva and
this school is represented by a number of Maratha saints like
Ekanatha, Bahira (Bhairava) Jataveda, Jani Janardana, Siva
Kalyana, Krsna Dayarnava and others ; the other School is
that of the Mahanubhava sect like Bh&skara Bhatta (author of
Uddhava Gita*) and others.
The most famous commentator of the orthodox school
was EK. (Ekanatha) Circa 15331599 A.D. This scholar
saintsocial reformer of the 16th Cent. A.D. was not only the
greatest writer of his time, but even to-day, he is second to
Jflanesvara in the realm of Marathi literature. EK. lived at
Paithan, the ancient capital of Maharashtra of the Satavahana
period. He adorned whatever he touched. He took the
romantic episode of the marriage of Krsga and Rukmini from
the Bh. P. and hisRukmini Svayamvara is still unsurpassed and
girls who wish to get their marriage settled at the earliest still
read it devoutly. Krsna Dayarnva, the most famous commen
tator on the X Skandha of the Bh. P. has bodily incorporated
the whole of this work (Rukmini Svayaihvara) out of respect for
EK., his spiritual predecessor. EK. wrote a number of Vcdantic
treatises. But his magnum opus is his commentary on the XI
Skandha of the Bh. P. He explained each and every verse of
the XI Skandha in 18,000 Ovi verses in Marathi. The Pandits
of Benares where EK. wrote this commentary in 1573 A.D.
warmly appreciated this work. As the legend goes ( as in the

case of Rs Com. on the Bh. P.) EKs commentary was
adjudged as the best by the presiding deity of Benares.
Though EK. pays high tributes to SR, he differs from
him on many points, a few of which are recorded in the
footnotes here. EKs commentary is a synthesis of philosophy
and poetry presented to the masses in chaste, lucid Marathi.
None of the fifteen SK commentators of different schools of
Ved&nta (published in the Bhagavata Vidyapeeth Ahmedabads
edition) could surpass him in the flight of imagination and
felicity of expression. It is a fond dream of the present
writer to render it into English for non-Marathi knowing
readers.
EK. wrote a voluminous work on the Ram&yana. His
allegorical description of the various customs and classes of
society, known as Bh&ruda is sociologically important.
EK. practised the teaching of Bh. P. and is still respected
as a great saint in Maharashtra.
Kr$w Daydrnava (KD.)
KD. (1674-1740 A.D.), the author of the monumental
Marathi commentary, Harivaradd (42,000 verses in the Ovi
metre) on the X Skandha, is a spiritual descendant of EK.
KDs spiritual genealogy is as fellows :
Ekanatha-Cidananda->Svananda Svami-*Govinda Guru
-*Kf?na Day&rnava. His Original name was Narahari, but
his habit of loudly remembering God as Dayamava
led people to re-christen him as KD. His two immediate
(spiritual) predecessors were important officers in the service
of Sivajl the founder of the Maratha Kingdom and his son
Sambh&jf (1680-89 A.D.). KD. himself had to go through
the fiery ordeal of Aurangzebs ruthless attempt to crush the
newly founded Hindu Kingdom till his (Aurangzebs) death
in 1707 A.D.
KD. does not state how far he is indebted to his M aratha
pQroa swris like Bahira (Bhairava) Jataveda, Siva-Kalyana
who wrote 25,806 Ori-verses and 1,25,000 Ovi verses respective
ly on the X Skandha, and it is difficult to ascertain it as the
Appendix 2211
above-mentioned works are still unpublished. But HarUvatadd

shows the encyclopaedic knowledge of KD.
KD. began to write this commentary at the age of fifty-
four, as he was advised to sing of the Lord as a remedy for his
serious Malady. And like the ancient EK. poet Mayura, he
was cured of it by the time he completed the first half of the
X Skandha. Harivaradd reflects a high standard of achieve
ment in blending poetry with philosophy and other disciplines
then current in Maharashtra.
KD. completed X. 87.23 of the Bh.P. and passed away on
13th November 1740. The remaining portion was completed by
his disciple Uttama-Sloka in 1743.
SANATANA GOSVAMI (SG.)
SG. and his brother Rupa GosvamI belong to the
Gaudiya school of Vaisnavism. They were Brahmins from
Kamatak in the South, who attained influential official
positions in the Muslim Court of Gauda with a muslim title.
This led some scholars to believe that they were muslim
converts. But as S. K. De points out, The stupendous
Sas trie learning as well as the Vai?nava disposition of the
two brothers undoubtedly prompted Caitanya to select them as
the apologists of his faith* ( Vaifnava Jaiih and Movement, P. 73
Foot note 2). The contribution of SG. in building up the
Gaudiya School of Vaiatavism is substantial. Unfortunately
his commentary on the Bh. P. is published in the Bengali
script. I had to depend on the excerpts of SG. published in
the Devanagari script in the Vrindavan edition of the X
Skandha. And even the excerpts testify to the great scholarship
of SG. In the interest of the understanding of Gaudiya Vai$i?a-
vism in other parts of India, one wishes the Gosvamis of
Vrindavan to bring out a Devanagari edition of SG.s work.
IN D EX
In the following Index the let (R om an) figure indicates the num ber
of the Skandha, the next (Arabic) figure, the number of the Chapter
and the next (Arabic) figure or figures, the number of the verse or
verses. In case no number be given after the No. of the Chapter, th a t
shows that the whole chapter deals with that topic. For example on
page l y A bhim anyu III.3.17 means A b him anyu is mentioned in the III
Skandha, 3rd chapter, verse No. 17. Aila G itaX I.26 indicates that it
is in the X I Skandha 26th Chapter (the whole of the chapter deals with it).
AbhimanyuSon of Arjuna and Aja (i)Dasarathas fatherIX. 10.1.
Subhadra; married Uttara and (ii) One of the eleven Rudras
Vatsala; son of ParlksitIII.3.17 ; son of Bhuta-praj&pati and
IX .22.33; Kills BrhadbalaIX.12.8. SariipftVI.6.17.
ActionSee Karma (iii) Son of PratihartaV.15.5.
Adhi-bhuta ) AjagaraN. of a sage. Discussion
Adhi-daiva ) 11.10.14 with Prahl&daVII. 13.11-45.
Adhyatma ) Ajana or JinaFather of the Buddha
Adi-Sesaor SesaSon of Kasyapa 1.3.24.
& Kadru; described and praised AjamhjhaSon of HastinFather of
V. 25. 1-15; VI. 16.30-32; Citra- Brhadi$u, NilaFamily trans
senas praiseVI. 16.34-48. formed into Br&hmapaIX.21.21-
AditiDaughter of Daksa; wife of 30.
Kasyapa ; Her sonsTwelve AjamilaThe story ofVI. 1.21-68;
Adityas (Sun-gods)VI.6.25, 38; Efficacy of Gods nameVI.
observed PayovrataV III chs 16 chapters 2 & 3.
& 17; Vamana born of herV III. Aja-nibhaold name for IndiaV
18.1; Srikr?na restores her ear 7.3.
ringsX.59, 38. Aj&tasatru(i) Yudhiithira1.13.30
AdityaThe Sun-gods12 in no. (vide Yudhi$thira)
VI. 6.39; X II. 11.3050. (ii) A king in Kali ageXI1.1.6
AdvaitaIV.7.50-54 ; 9.33; VII.9. AjitaSon of VairSjabecame the
30-32; X.3.18; 14.22. divine TortoiseV III.5.9-10 ;
AgastyaSon of Pulastya. His Churning the ocean for nectar
mother Havirbhuk and brother VIII.7.
Visvavah. He belongs to Sv&yam- AkrQraSon of SvaphalkaIX.24#
bhuva ageIV. 1.36; gives curse 15; His sonsDevav&n and Upa-
to IndradyumnaVIII.4.10; des devaIX.24.17; goes to Gokula
troyed by the curse of Mahadeva. to bring Kf?na X.38; vision of
Reborn in the present age in a jar Balarima & Kr^na while bathing
of ghee from the lustre of Mitra in the YamunaX.39.41 ff; eulo
and Varuna. Therefore known as gises Sri X.38.7-22; 40.1-
Kumbha-yoni and Maitr&varupi 30, 48.18.27Kfsâ visits
VI 18.5 His wife Lopamudr& and Akruras houseX.48. 12-36;
son Idhmavaha. visits HastinSpuraX.49; Rein
AgnidhraSon of Priyavrata and vited to DvirakaX.57.29-34 ;
Barhi$matiV.1.25; married Pur- killed by Bhoja in Y&dava civil
vacitti (an Apsaras) had nine sons fight (YSdavl)X I.30-36.
by herV.2.2-20. Ak&ti (i) Daughter of Sviyam-
AhukaSon of Punaivasu; father of bhuva Manu and wife of
Ugrascna and DevakaIX.24.21. RuciTheir son Lord Yajfta
AhukiAhuka's sisterIX .24.21. and daughterDakfipi
Aila-Thr celestial elephant VI.l.l.fT ; II. 7.2.
Aila GitaIX.26. (ii) Wife of SarvatejasIV.
AiravataThe celestial elephant 13.14ff.
VIII.8.4; X. 25.7. (iii) Wife of Prthufeoa V. 15.6.
2214 Bhagavata Purd r a
AlakkKuberas capital : Dhruvas wife of BaliIX. 23.5

visit toIV. 10.5. Angada (i) Son of V&lithe
AlakanandiA branch of the Gang! monkey chief IX. 10.7.
IV.6.24; V. 17.5-9. (ii) Son of Lak?mana Ramas
AlambufiA celestial damsel ; mar nephewIX. 11.12.
ried Tf pabindu; sonsViiala, AngerSee Krodha.
unyabandhu and DhCunraketu, Angiras (i) A mind-bom son of
daughterIâbidaIX.2.30-33. god Brahm&III. 12.24; marri
AlarkaSon of DyumatIX. 17.6-8; ed the daughter of Kardama
Disciple of Dattatreya1.3.11 ; III. 24.22; sonsUcathya and
11.7.44. BfhaspatiIV. 1.35; daughters
Allegory of PuranjanaIV.25 ; -of Simv&li ,Rka and Anumati
sheepIX.19 (Told by Yay&ti to IV. 1.34.
Devay&ni). (ii) Born in Vaivasvata Manvantara
AmbilikkQueen of Vicitravirya ; in sacrificewives :
mother of P&oduIX.22.23-25. Svadhfi and SatiSvadha's sons
Ambarifa (i) Son of N&bh&gaIX. are manes; Sati's sonAtha-
4.13; His sonsVirQpa, Ketu- rv&ngirasVI. 6.19; confers
mkn and SambhuIX. 6. 1; boon on Citraketu and preaches
Performs Avamedha~'VI .4.22; knowledgeVI .14.14-26.
Observed the vow ofEk&dafi Angirasi(i) a riverV.20.4
IV. 4.29; Durvgsas created a (ii) wife of Vasu. Their son Visva
female ogre to kill himIX. karma VI. 6.15.
4.46-48 ; Sudarsana pursues Aniruddha (i) Son of Pradyumna
Durvasas; praises Sudarsana and RukmavatiI. Rukmavati
IX .5.6. 61 18; husband of Rocank
( ii) Son of MandhatS and X.61. 18-25; marriage with
Bindumati IX . 6. 38; adopted U$a X. Chs 62 son and 63;
as son by his grandfather (yQha) VajraX.90.37.
Yuvan&svaIX .7.1. (ii) A manifestation of the Lord
Ambik&Queen of Vicitravirya ; X II.11.21.
mother of Dhrtar&$pr&IX .22.2-26. Antar Ik$a (i ) A heaven also bhuuar-
Amj-ta-nectar (i) churning of the lokaV.24.5.
Milky Ocean forV III.5 .11-18; (ii) N. of a princeIX. 12.12.
creationVIII.8.34 ; served (iii) N. of an Asurason of Mura,
to gods by Mohini (Vj$qu ) killed by Kr?naX.59.12.
VIII.9.17. (iv) A sage, son of R$abhaV.4.11;
(ii)A subcontinent in Plak$a-dvipa- spiritually guided Vasudeva
V. 20.3. XI.3. 3 ff.
AmsumanSon of AsamanjasaIX Anumati (i ) Daughter of Angiras
8.15; his son DilipaX I. 9.2 and SraddhkIV. 1.34; wife
AnakaSon of Siira, Vasudevas of Adityason Ptirnamasa
brotherIX.24.28; married KaAkft VI. 18.3.
IX.24.41. (ii) A river in Salmali Dvipa
Anaka-dundubhiN. of Vasudeva V.20.10.
IX.24.29-30, vide Vasudeva. ApsarasCelestial artistes arose out
AnasuykDaughter of Kardama of K$ira-egaraV III. 8.7; Mother
and Devaimti111.24.22; wife of MuniVI.6.27; created by Brahma
AtriSons Datta, Durv&sas and .20.38.
SomaIV.1.15. Arcfi(Image-worship) III.29.
Andhra (i) Son of Dirghatamas from 21-27; IV.8.54-61; X.84.10; 86.55;
Bali*s queen X I .. 23.5. XI.2.47; 11.42; 27.9-16.
(ii) Andhra dynastyX II. 1.22. A rci (i) Daughter of Daksa; wife
Ahga (i) Born of Uttfinap4da line of Kfî^vaVI.6.20. '
age; his father Ulmuka; wile (ii) Queen of PfthuAn arhia of
SunithS; son Vena IV. 13.17; LakfmiIV. 15. 2-6; 23.19-24.
performed Arfvamedha IV. AriftaAn Asurason of Danu
13.25 ;abandoned kingdom with VI.6.3t); An Asuraassumed a
dejectionIV. 13.47. bull forman other n. Kakudmi
(ii) Bom of Soma lineage from killed by X.36.1-15.
Index 2215
Ari9t&Wife of Kasyapa ; mother of Yudhinhira1.12.32 ff; III.3.18;

Gandharvas (horses)VI.6.25-29. BaliV III.18; ParikfitIII. 16.3;
Arjuna ( i ) Son of and Kunti Sagara1X.8.8; PrthuIV. 19;
an arhia of Indra praised InaraVI. 13.19; Ambarlfa IX.
Krsna1.7.22-25; controls 4.13; BharataIX.20.25 ; Vasu-
Asvatthaman's missile1.7.29; devaX.84.42-ff.
Returns from Dvaraka and Aivatthiman1.7.13-58.
reports Kr$nafs departure Alvinstwin-gods ; sons of the Sun
to Heaven 1.14.39-44; and SamjniVI.6.40; Rejuvenate
1.15; Queen DraupadIson CyavanaIX .3. 11; Born as Nakula
Sruta-kirtiIX. 22.27-29; and Sahadeva from M&drlIX.
Abducts Subhadra X.86. 22.28.
3-12; son from Subhadra A talaThe first sub-terranean region
Abhimanyu IX .22.33; other II. 1.27, 5.40; Its description
sons Babhruv&hana and Ir 5van V.24. The other subterranean
IX . 22.32; attended mitravind& regionsAtala, Vitala, Sutala,
SvayamvaraX.83.24. Tala tala, Mahatala, Ras&lala,
(ii) (Kartavirya) or Saha- PatalaII.5.40 ; V.24.7 ff. Other
srarjuna son of Kfta-virya references to HellIII.25.7 ; 30.
HaihayaIX. 15. 17.41; kiUed 28.33; V. 14.28; VII. 6.6 ; VIII.4.
by Parasurama, (ibid) 10; X.49.24; 60.35; XI.8.7; 17.
His sons IX.23.24 ff. 58; 26.3; also andha-tdmisraV.26.
(iii) (Trees) uprooted by 7-9.
Kr?naX. 10.23-27. AtharvaN. of a Veda1.4.20.
ArtsSixiy fourX.45.36. AtharvanA mind born son of
Aruna (i ) Son of Kasyapa and Brahma; wife Santi (Citd); son
VinataVI.6.22; charioteer of DadhyacIV. 1.42.
the Sun V.21.16. Atharv&hgirasason of AhgirasVI.
(ii) An Asura siding with Naraka 6.19.
X. 59.12. Atiratra(i) A sacrificecreated out
(iii) Son ofDanuVI. 6.30. of Brahm*s mouthIII.
(iv) Father of Tribandhana-IX.7.4. 12.40.
(v) Arunas sages. 1. 19.11. V III. (ii) Son of the ManuC 5k?u$a and
13.25. Na^valaIV.13.16.
ArundhatiDaughter of Kardama AtriA sage; born from Brahma's
Prajapati: wife of VasisthaIII. eyes111.12.24; wifeAnasuya ;
24.23; Another nameCrjaIV. sonsDatta, Durvasas and Soma
1.40. IV.I. 15-33; IX. 14.2; Atri born
A rk a (i) One of the Vasu gods ; twice like Dakga.
son of Dharma Prajapati; wife AurvaA sage of Bhrgu clan 1.19.10;
VasanaVI.6.11-13. Sagaras preceptor IX.8.8. _
(ii) A king1X.21.31. Avadhuta (Dattatreya)Dialogue
AryamaSon of Kasyapa and Aditi with YaduXI.ch. 7-9.
one of Adityas; wife Matik5 AvantiN. of a cityX.45.31.^
sons GarsanasVI.6.39-42.

AvatnrasIncarnation of Vinu;
Asarira-Vak (Incorporal Voice) Cause1.1.13; 8.32-35; 10.25;
To NaradaI.6.21(25) ; To III.2.15. ff.; 5.16-42; 17.31; 24.10,
BharataIX .20.20; 18, 36, 37. Series of Incarnations
To KamsaX.1.34; To Rukmin -1.3.1-25; II.7.1-38; X.40.17-22;
Bala ram a )X .61.33. XI.4.3-ff.
AsramasStages in lifeIII. 12.41 ; Avatdrdnvearita (Description of in
VH. chs 11-14 ; XI. ch. 17 & 18. carnations )a characteristic of
AsrayaA characteristic of Puranas -II. 10.5.
II. 10.1-7 vide Purana AvidyaNescience) 1.3.33; 11.6.20;
AstronomyX.9.20, 21; IV. 12.39 ; III.12.2; 20.18.
V.20.43 ; V.21.24. AvirhotraSon of B$abhaV.4.11;
Asuria disciple of Kapila1.3.10; Spiritual advice to NimiX I.3.
V I. 15.14. 43-55.
AsuriWife of DevajitV.15.3. Ayanaa measure of Time (six
AfvamedhaA horse sacrifice By months)III.ll.1 2 ; V.21.3-6.
Ayu (i ) A son of Vasu called X .79.1-6; tries to stop the duel

Pr&paVI.6 .12. between Bhima and Duryodhana
(ii) A son of PurOravasIX. 15.1; X.79.30-39; Gives up his body
had five sons such as Nahu$a by Yogic processX I.30.26.
& othersIX .17.1. BaiahakaN. of a horse of Krsna's
(iis) Son of PuruhotraIX. 24.6. chariotX.53.5.

Ayurveda The Science of medicine BaliThe great Asura devotee of
II. 7.21; I I I .12.38; VIII.8.35; IX. Vi?nu, son of virocana, married
17.4. to Asana or Vindhyavail, had
100 sonsBana and othersVI.
(B) 18.16-17; helped gods for churning
the seaVIII.6.27; fight with
Babhru (i) Son of Druhyu ; father gods and their defeatV III. 10.16;
of SetuIX .23.14. V III. 11.46; conquers Svarga and
(ii) Son of Romapada; father of rules over itV III. 15-4-33; per
KrtiIX. 24.2. forms a hundred Horse sacrifices
(iii) Son of DevavrdhaIX. Vi$nu as a dwarf begs three steps
24.9-10. of landV III. 18; Vispus cosmic
(iv) A sage knower of the Atharva; form and Bali deprived of kingdom
Pupil of SunakaXI1.7.3. VIII.20 & VIII.21; Bali bound
BabhruvananaSon of Arjuna and by GarudaVIII.21.26; 22.2;
GitrahgadaIX.22.32. Bali prays Vamana and enters
Badarl or okaframa alias VisalaA SutalaV III.22; Bali prays
famous holy place in the Himalayas; X.85.39-46; Balis pro
a favourite place for penance wess (stories about)V.24.18-27;
III. 4. 21-22 : IX .3.36; Uddhava 1.3.19; 1.12.25; II.7.18; Bali
goes toX I.29.47. a future Indra in Savarni Man-
Bahul&6vaSon of Dhfti of Mithil& vantaraV III. 13.12.
IX. 13.26: Sri Kr?na visits him Bali (i) Son of Krtavarma; son-
X. 86.17; His praise of Kfsna in-law of Kr?naX.61.24.
X.86.31-35. (ii) Founder of Andhra Dynasty
BakaA demoncrane killed by X II. 1.22.
Kr?naX.11.47-53. BalvalaAn Asurason of Ilvala
Baki alias P0 tan&A demoness killed X .78.38 ff.; killed by Balarama
by X.6.2-18; another name X.79.1-6; also II.7.34; III.3.11.
UlOpikaII.2.7.27. BanaAn Asurason of Bali and
Bala(i) An Asura killed by Indra KolaraX.63.20-1; God Sivas
V III. 11.28. protegeVI .8.18; His daughter
(iil N. of a Lord's attendant U?5X.62.1-10; fight with Kfsna
V III. 21.16 who cut of? his 1000 arms, Sivas
(iii) A son of Mayasura ; the ruler interventionfour arms savedX.
of the subterranean region 62.32-49.
AtalaV.24.16 Barhi?at alias Pracina-barhis, Vedi-
(iv) N. of BalaramaII.7. 35; sat (i) son of Havirdliana and
IX . 24.16 HavirdhaniIV. 24.8-10;
(v) Son of K ^ n a and Lak?map& (ii) Manespitrsin So&yambhuva
X.61.15. Manuantaramarried to Dakfa'a
BalaramaSon of Vasudeva and daughter SvadhaIV. 1.63.
RohiniIX.24.16; an incarnation Barhismati (i) Capital of Svayam-
of Se?aX.2.5; Transferred from bhuva ManuIII. 22.29.
Devakis womb to RohinisX. (ii) Daughter of Visvakarmfi; mar
2.5-8; Marries RevatiIX.3. ried to Priyavrata (vide Priya-
36, X.52.15; Kilb Pralamba vrata)V .l. 24.
X .57.26; Kills RukmiX.61.30- Baskala (i) An Asurason of Anuh-
36; Revisits* Nandas GokulaX. rftdaVI. 18.16
65, diverts the stream of the Yamuna ( ii) Founder of a school of Rgveda
X.65.23-28; Kilb Dvivida X. XII.6.54-55.
67 ; drags Hastinapur to the BaskaliA sage of Angiras clan
GafigfiX.68.15-41; kills Roma- compiled Vilakhilya SamhitdX III.
har?anaX.78. Kilb Balvala 6.59.
Index 2217
Bhadra (i ) One of the TufitasIV. 1.7 BhaktaDevotee (God's)greatness
(ii) Son of Vasudeva and Pauravi of : 1.1.15; 2.25-26; 18.4. 13; II.
IX .24.47. 3.11; 7.42; III.4.25; 13.4; 21.17-18;
(iii) Son of Vasudeva and Devaki IV. 20.12; 29.39-40 ; 30.19-20; V.
IX . 29.54. I . 1-5; 13.21-23; VI.3.27, 33; 17.
(iv) Son of Kr$na and Kalindi 27-28, 31; VII.5.32; 10.9-20, 48;
X.61.14. IX.4.63-71; 5.14-15; X.10.41,
(v) Gods in the 3rd Manvantara 84.10-13. (vide infra ekdntin)
V III. 1.24. Bhakti (Devotion)1.2.22; II. 1.
Bhadra(i) Daughter of Meru; wife 21; 111.25.28 If.; Nine types of Bh.
of Bhadr&svaV.2.19-23. -VII.5.23-24; achieves all furs-
(ii) A tributary of GangaV.17.5, fdrthas II.3.10; Bhakti as means of
. Liberation1.2.7,20; 8.20; XI.
(iii) Alias Kausalya; wife of Vasu ch. 14; 19.19-27; Name of the Lord
deva; mother of KeiiIX. (smarafia)Glory of 1.1.14,16;
24.45-48. I I . 1. 11; I1I.9.15; 33.6-7; IV.7.47;
(iv) Queen of Krsna; daughter of V. 24-20; 25.11; VI. 1.90-31; 2.7-
Dhr>pdcetu and Srutakirti 19; VI.3.22-31; VIII.23.16; 1X 5.
X . 58.56;G1.17; 83.12. 16; X.2.37; XII.3.44; 12.46-47;
Bhadrasva (i) Son of Agnidhra, Glorification (K atha) of His deeds
married Meru*s daughter III. 13.50.
BhadraV.2.17-23. Bhanu(i) Daughter of Dak?a, wife
(ii) A part (varfa) of Jambudvlpa of Dharma, Her son Deva-
V. 18.1-14; conquered by râbhaVI.6.5.
Parik$it1.16.13. (ii) A prince of Bfhadbala dynasty
îii) Son of KuvalayasvaIX.6.24. IX.12.10.
BhagaSon of Kasyapa and Adid (iii) Son of Kf ?na and Satyabhama
VI.6.39; wife Siddhi, sons Mahima, X.61.10.
Vibhu, PrabhuVI. 18.2; Blinded Bhanum3n (i) Son of Brhadasva IX.
by Virabhadra in Dak?a sacrifice 1.11.
IV.5.20. (ii) Son of Kesidhvaja IX. 13.21.
BhagavanLord Visnu, Narayana) (iii) Son of Bharga IX.23.16-17.
Description of His Personality Bharata(i) Jaâ-Bharata, son of
1.12.8-10: II.9.14-16; III. 15.38- R?abha and Jay antimarried
45; III.28.21-33; IV.7.20-21 ; PaficajaniV.4.8-9; 7.1-3;
VIII.6.3-7; X.39.45-55; Brahma Reborn as a deer V. 8Re
born from His navel1.3.2; III. 8. born as a Brahmaâ and saved
13-16 ; creation of the Universe by RhadrakaiiV.9; Dialogue
from His limbs11.1.26-39; Mani with king RahuganaV. chs.
festationsTo Dak?a at sacrifice 10 to 14.
IV.7.18; at Aghamarâga Tirtha (ii) Son of Daiaratha and Kaikcyi
VI.4.35-42; To PrthuIV.20. IX. 10.3-35; Ruled as
3; To GajendraV III.3.31; Tan- Rama's representativeIX.
trika way of worshipping Him 10.35-43; sonsTaksa and
^1.3.49 55. and Pu?kalaIX. 11. 12-13;
Bhagavata (i) Name of a &unga Punished Gandharvas and
KingX II.1.18. went to Heaven with RSma.
(ii) This of 18000 verses; (iii) Son of Du?yanta and Sakun-
originSaunakas request to tal&IX.20.7-26; married
narrate1.4.1-14; The glory three princesses from Vidarbha
of1.1.2-3; 3.40-43; 5.8-22; who killed their children lest
II.1.8-10; IIJ.8.2; XII.4.40-43; the king should desert them
X II. 12.57-58 as in Padma- performed manti-stoma sacrifice
Purana see Intro, pp. LXXI- for a son and adopted Vitatha
CXX1X contents ofX II. alias BharadvijaIX.20.34-39.
3.45; Ten characteristics of Bharadv&jaSee above (III)
11.10.1.9. Bh&rata-varfaalias Ajan&bha
Bhag Iratha-Son of Dilipa; brings V.7.3. India before the partition;
down the GangaIX.9.2-14; The real karma-kfetraV.17.11; Des
Father of Sruta1X9.16. cription and greatness V. 19.7-28.
2218 Bkdgavata
Bh&rata (i) A Historical epic by 31; V.20.1-39.

Vyasa1.4.25; 29; 5.3, III. BhUtddi or MahatThe Principle
5.12. called Mahat II.5.25; III.5.27-29;
(ii) See Bh&ratavar?a. 26.19-22.
Bhasm&suraThe story ofX.88.14- Bindumati (i) Wife of Marici,
40. her son Bindum&nV.15.15.
Bhilt?u-git&The song of the ascetic (ii) Wife of M&ndh&taIX . 6.
X I.23 (complete chapter). 25-33.
Bhima (i) One of 11 RudrasVI. Bindum&nSon of Marici & Bindu
6.17. mati father of MadhuV. 15.15.
(ii) Son of Vijaya; K&ficana's BindusarasA tfrtha near the Saras-
fatherIX. 15.3. vatiplace of Kardama's penance
(iii) A P&ntfava-IX.22.29-31; III.21.35-39; sage Kapila stays
married to Draupadi, Hid- hereIII.25.5; Balar&ma's visit
imba, Kali, kills Jarasandha X.78.19.
X .72.33-46; Goes to Mah&- BrahmaFour-headed godborn out
rasthna with Yudhifthira
? .15.15.
Bhi$ma (i) alias Devavratason of
of Vi?uu's navel1.3.2, III.8.15-
16 ; His penance11.9 ; Praises
the Lord II.6.35-45; III.9.1-25;
Santanu and GafigiIX.22.19; X. 2.26-42, X. 14.1-40; Creates by
Exposition of dharma to Paoda~ will power 10 sons like Marici
vas1.9.12.ff. Eulogises III.12.22; Lust after his daughter
1.9.32-42, 43 and passes III. 12.28; Svayambhuva Manu
away. born from himIII. 12.52-53;
Bhisma-kaRukminis fatherX.52. Assumes and renounces various
21.22. bodiesIII. 12.28-53; Visnu as
BhojakaâNew capital of Vidarbha Divine Boar born from his nose
founded by RukmlX.54.52. I I I .13.18 Goes to Siva and praises
Bhramara-gita (Apostrophe to black- himIV.6.8-53; Expounds philo
bees by Gopis)X.47.12-21. sophy to PriyavrataV. 1.11-19;
Bhvgu (i) God Brahma's mind- grants boon to Hiranyaka sipu
born sonI I I .12.23; Married V II.3.18; carries off Kr^pa's
to Khyati ; daughter Sri devi cattle and cowherdsX.13 ; Re
111.24.23 ; Deputed to quests Kf?na to return to His region
Test three gods Brahma, Siva XI.6.21-27.
and VisnuX.89.2 ; sons Brahma-dattaSon of Nipa and
Dhata and Vidh&taIV. 1. Sukas daughter KrtviIX .21.25.
43-45; curses Siva's followers Brahma-r&taAnother name of Suka
IV.2.27-32; Virabhadra 1.9.8; II.8.27.
unishes BhfguIV.5.19, 7. Brahma-savarniThe 10th Manu,
; Prays Visnu IV.7.30. son of UpaslokaV III. 13.21-23.
(ii) Born in Varuria's sacrifice Br&hmanaThe 1st class out of four
in Caksuâ Manvantara, called classes (varyas) ; His importance
Varupi BhrguVI. 18.4. III. 14.41 ff; 16.2-11; 1V.21.36-43;
Bhu (The Earth) (i) Part of Vir&t V.5.23-27; VII. 14.41-42; X.64.
puru$as bodyII. 1.27; 5.38- 32-43; 80-28-33; 86.51-57; His
42. dutiesVII. 11.13-14; XI.17.40-
(ii) The Earth-goddessconver 41; characteristics VII. 11.21;
sation with Dharma 1.16. X I. 17.16; livelihoodVI1.11.14,
18-37; plight in Kali age 16, 18, 20; effect of curse1.7.48;
1.17.26-28 ; lifted up by Substitute for his capital punish
V arihaIII. 13.16 ff; Prays ment 1.7.57.
Brahmi to lighten her burden Brahmapda (i) a Mahdpurd&a of
X-1.17 ; Prays Sri 12000 versesX II. 13.8;
X .59.25-31; As AvadhQta's (ii) The UniverseII.5.34; 10.10
PreceptorX I.7.33. ff; III.6.1-6.
(iii) Sphere of the Earthdes Many in numberIII. 11.39-40,
cription etc.I I I .11.39 ; 23. X I.16.39; Made of gold .20.14.
43; V.l.30-33; 16.4.29; V. Brahma-vaivartaA makdpur&yta of
18.1, 15-17, 19.1, 16-18, 29- 18000 versesX II. 13.6.
Index 2219
BrhadaJva (i) Son of Sr&vasta of his fatherhoodIX. 14.4* 14; mar
of Ikfviku raceIX.6.21 ried I Idfather of Purdravas
(ii) Son of Sahadeva of the Solar IX. 15; A planetV.22.13.
raceIX .12.ll BuddhaVi?nu*e incarnation I.
(iii) A sage-visitor to Bhljma 3.24 ; II.7.37.
1.9.6.
Brhadbhanu (i) V i^ u 's incar (C)
nation in the 14th Manvan-
taraV III. 13.35 CaitraName of a monthXII. 11.
(ii) Son of Kf$na and Satyabh&m& 33.
X.61.10. GaitrarathaPleasure-garden of
(iii) Son of Pfthul&kga of the Lunar KuberaV. 16.14; IX. 14.24.
raceIX.23.11. Cak$u (i) The eyeits creation
BfhadrajaSon of Amitar&ja of and presiding deity11.6.3 ;
Solar dynasty, father of Barhi II 1.6.15; 26.38. 48.
IX .12.12-13. (ii) Son of king Sarvatejas and
BrhanmanasSon of Brhadratha, Akuti A Manu married
father of Jayadratha IX.23.11. Nadvald and had 12 sons
Brhadratha (i) Son of Devar&ta of IV.13.15.
Mithila and father of (iii) The OxusA branch of the
MahaviryaIX. 13.15 divine GahgaV.17.5.
(ii) Son of UparicaraVasu; father (iv) A son of king Anu of the
of Kusanibha and Jar&sandha Lunar raceIX.23.1.
IX.22.6-8. C&ksu$a (i) The 6th Manuson
(iii) Son of Timi in Pai?dava dy of VUvakarmd & Krti VI.6 ;
nasty, father of SuddsIX. but VIII.5.7 states him to be
22.43. Cak$us son.
(iv) Son of Prthul&Sva of the solar (ii) Son of Khanitra; father of
raceIX.23.10-11. VivimiatiIX.2.24.
(v) The 9th Maurya kingX II. (iii) Name of gods in the 14th
1.15. ManvantaraVIII. 13 34.
Brhaspati (i) In Sv&yambhuva (iv) Name of a Manvantara (see
Manvantara, son of Angiras (i) above).
one of the seven sages in GamasaSon of Rfabha and Jayanti
Sv&rocisa Manvantara. In V.4.11; X I.2.21; Teaches Bhk-
the present Age, son of gavatism to VasudevaX I.5.2.18.
Angira'j and SraddhdIV. 1. CampaSon of rita ; the founder
34-35; made a calf while of the city of Campd (near modern
milking the earthIV. 18.14; Bhagalpur)IX.8. 1.
The preceptor of gods, but CanakyaThe exterminator of
Indra insults him and he Nanda dynastyXII. 1.2.
leaves Indras sideV I.7.- Candra (i) The sphere of the
2-17; Budha, born of his moonV.22.o.-10 also see
wife Tara from SomaIX. Soma.
14.4-14; His son KacaIX. (ii) A son of Visvarandhi and
18 22 father of YuvanasvaIX.6.
(ii) The Planet JupiterV.22.15. 20.
Brhati (i) Wife of Devahotra (iii) A son of Kfsria and Nilk
mother of Vi$ous future alias SatyaX.61.13.
incarnation in Devasavariji (iv) Son of Atri and Anasuya ;
eraV III.l 3.22. married 27 daughters of
(ii) Name of a Vedic metre DakfaIV. 1.33.
born of god BrahmdIII. 12. Candra-bhagaThe Chinab, also
46. a name of the BhlmaV.19.18.
Bfhatsena (i) Son of Sunak?atra, Candra-bhanuA son of and
father of KarmajitIX.22.47; Satyabham&X.61.10.
(ii) Son of Krsna and Bhadra Chandra-guptaFounder of Maurya
X.B1.17. dynastyXII. 1.13.
BudhaMercury (The Planet) bom CinOraAthlete of Kaihsakilled bv
of Soma and T&ra, quarrel of about Kf-snaX.43.31-44 ; 44.17-23.
2220 Bhdgavata Parana
CarakaA pupil of Vairfamp&yana (iv) Another name of Romapada;

XI 1.6.61; performed austeri the foster father of Dasarathas
ties for his guru. daughter $&nt& whom he
C&ruSon of K ppa and Rulcmipl gave to Rfya-srngaIX.23.
X.61.9. 7-10.
C&ru-candra do X.61.9. (v) Son of Ruseka of Yadava
G&ru-dsios do X.61.8. clan; father of Sasabindu
Cirugupta do X.61.8. IX.23.31.
C&ru-matlDaughter of K rfps and (vi) Vffnis son; paternal uncle
RukmigiX.61.24. of AkruraIX.24.15-18.
CAtur-mftsya (i) Son of Savitfi and (vii) Son of Nemicakra of P&ndava
PrftiiVI.18.1 racefather of Kaviratha
(ii) A kind of sacrificeV.7.5. IX.22.40.
C&tur-vargyaDivision of society in Citra-sena (i) Son of Manu
4 classesII. 1.37 ; 5.37; III. 6. Deva-s&varni V III. 13.30
30-33; VII.11.13-15. (ii) Son of king Narigyanta, of
CediSon of Urfika of Romap&da the solar raceIX.2.19.
race, father of Damagho$aIX.24.2 Cittialias Santi, Daughter of
ChandasVedic metres like G&yatri Kardama and DevahOti; wife of
and others, created by Brahmi AtharvaIII.24.24; IV. 1.42.
II.6.1; III. 12.45-46. Cows GiftThe gift ofIX.4.33.
Ch&yAWife of Vaivasvata Manu Creationand PuruâsOktaII. 6.1 If.
children : SanaUcara (The presi of Tattvas and deitiesIII.5.27-
ding deity of the Saturn), S&vartyi 37; 26.1.
a future Manu and daughter of Ai)d&egg of the Universe
Tapati married to SaihvaragaVI. III.6.6-11-18, III. 8.13; IX.20.I.
6.41. Tenfold; III. 10 (chapter)of the
Churning of the seaThe seachurn LotusIII.8.14-21; 10-5; 20.16
ing ofthe storyV III.7.9; V III. of BrahmA, Avidyfi, San aka
8 to 12 chapters. I I I .12.2.
Citra-ketu (i) Son of Vasiftha & of Yak$as, R&sasasIII. 20.19.
OijaIV. 1.40. Cyavana (i) Son of Bhrgu and
(ii) King of SurasenaVI.14.9; PulomAblinded by princess
Chief queen Kftadyutitragic SukanyA who married him
tale of her son 14.28-46; IX .3.2-9; youth restored by
N&rada initiates him 15.27 ; Aivins 3.11-23; Asvins
Heads Vidy&dharas16.28; offered Soma, Indras rage,
praises the Lord16.34-48; Indra discomfited3.24-25.
ridicules Siva 17.4; P&rvatl's (ii) Son of Mitreya of the Lunar
curse 17.11-24 ; bom as raceIX.22.1
Vrtra17.39. (iii) Son of Suhotra of the Lunar
(iii) Son of Lak 9ma 9a - I X . i l . 12 race, father of K|-tinIX.
(iv) Son of Devabh&gaIX.24-40 22.5.
(v) Son of & Jambavati
1.61.12. (D)
CitralekhAUfas friendKumbha-
nda's daughtersmuggles Ani- Dadhlci alias DadhyanSon of
ruddha in Ufas palace by her Atharvaga and Citti, also called
Yogic power X.62.14-23. AsvasirasIV. 1.42; VI.9.52; Gives
Citr&figadaSon of Santanu and up body from the creation of Vajra
Satyavati killed by a Gandharva V I. 10. 1- 12.
IX.22.20-21. Dak$a (1) Bom from BrahmAs
Citra-ratha (i) Another name of thumbIII. 12.23; married
DhruvaIV. 10.22 PrasQd, the daughter of
(ii) Son of Gaya and Gayanti; Sv&yambhuva ManuIV. 1.
married to Urq&; son Ssoir&t 11, 47begot 16 daughters
V. 15.14. IV. 1.48; curses Rudra at Viiva
(iii) Son of Sup&rsva of Videha; sjjas sacrificesIV. 2.5-19;
father of Kfemadhi IX. 13. countercursed by Nandlivara
23. IV.2.20-26; coronated as the
Index 2221
chief Praj&pati1V.3.2; per Anasuy&1.3.11, 11.7.4; an incar
forms Bfhaspati sacrificeIV. nation of Vifpu IV .1.15, 33; His
3.3; His daughter Sati, diva's disciple king KArtaviryaIX.15.17.
consort, visits this sacrifice, DelugeFour typesXU.ch. 4.
is insulted and commits sui Devas (Gods)Praise the Lord
cideIV.4.7-29; Virabhadra 111.19.30; IV. 1.56-57; VI.9.21-
beheads him IV.5.22-24 ; 45; XI.4.9-11; 6.7-19; Report
Revived with a goats head Dhruvas penance to Vi?puIV.
IV.7.8; this Dak$a of the 8.81; fight with AsurasV III.
Sv&yambhuva period gives up ch. 10; defeated and desert Svarga
his body~iy.30.48. V III. 15. 24-32.
(ii) Bom again in Cikfuâ Man- DevahiitiDaughter of Sv&yambhuva
van tarafrom Pracetasas and Manu and Satarupk111.12.55 ;
M&rifaIV.30.48-49 ; VI. married to KardamaIII. 1.22.19-22
4.17; praises the Lord4. her beauty 111.23. 30-37; her
23-24; marries Asikni4.51 ; married life III. ch. 23 ; mother
sons Haryasvas turn recluse of Kapila111.24.6; Kapila im
as per Naradas advice parts Sankhya iastra III. chs.
VI.5.1-34 ; curses Narada 24-33; Devahfiti goes to Mok?a
5.35-43 ; had sixty daughters 111.33.12-30.
and gave them in marriage to Devaka (i) Son of Yudhisfhira
Dharma, Kaiyapa, Candra, and PauravfIX.22.30
Bhuta, Ahgiras and Krsasva (ii) Son of Ahuka; brother of
and Trk?ya (Kasyapa) Ugrasenamaternal grand
VI.6.1-45. father of IX .24.21.
(iii) Son of Citrasena, father for DevakiDaughter of Devaka; Vasu-
Mldhv&nIX .2.19. devas consortIX.24.23; Her
(iv) Son of UDinaraIX.23.3. marriageX. 1.29; Kaifisa tries
Dakâ-savarniThe 9th Manu to kill her *X.1.35; imprisoned
son of VarupaV III.13.18. with VasudevaX.1.66; her six
DaksinaDaughter of Ruci and sons killed by KaxhsaX.2.4 ; The
Akutimarried Yajnahad 12 Lord enters her wombX.2.18;
sons called Tu?ita godsII.7. 2; God Brahma praises the I-ord in
IV. 1.3-7. her wombX.2.26-40 ; Devakis
DaksipagniOne of the sacrificial eulogy of the Lord X.3.24-31 ;
fires. From this Bhrgu created 85.29-31; Released by K ppa from
Rbhu gods in Daksas sacrifice risonX.44.50; meets Yasodft at
IV.4.32. yamantapaftcaka X.82.36 ;
Damagho?aSon of king Cedi and Meets her dead sons through
Srutairava (Vasudeva's sister) K o n as graceX.85.53; Death
father of SifupklaVII.1.17; X I.31.19.
IX.24.39-40. Deva-midha(i) Son of K fta(ti)
DantavakraSon of Vrddhasarma ratha; father of VistftaIX, 13.16
(king of Karufa) and Srutadev& (ii) Another name of Viduratha,
(Vasudeva's sister)IX.24.37; father of SuraIX.24.27.
killed by KrfpaX.77.37 ; 78.1-10. DevalaA sage, son of Krsasva and
Darsa (i) Son of Dhata (the 7th DhifapaVl.6.20; 1.7.45; cursed
Aditya) and SinivaliV I.18.3. the Gandharva HuhuVI11.4.3.
(ii) Son of &rikr?na and Kalindi Dev&piSon of king PratipaSan-
X.61.14. tanus brotherRenounced the
Daforatha (i) Son of Mtilaka, worldIX.22.12-17; stays at
father of AidabidaIX.9.41. Kalapagr&ma to re-establish the
(ii) Son of Aja of the solar race, religionX II.2.37-38.
father of Rama, Laksmapa, Devar&ta (i) Son of Suketu, father
Bharata and Satrughna of BfhadrathaXI. 13.14-15
IX. 10.1-3. His daughter (ii) Another name of Sunahsepa
married to Rsyaspiga IX. 16.30-32
-4 X .2 3 .7 -10. (iii) Son of Vidarbha king
(iii) Son of NavarathaIX.24.4. Karambhi, father of Deva-
Datta or Datt&treyaSon of Atri and kêtraIX.24.5.
Deva-savarni The 13th Manu the forest1.13.18-59.

V III. 13.30-32. Dhnta-ketu (i) Son of Sudhrti,
DevayaniDaughter of Sukra and father of HaryasvaIX. 13.15
OrjasvatlV. 1.24-34 cursed by (ii) Son of Satyaketu, father of
KacaIX. 18.22; thrown into a SukumaraIX. 17.9
well by $armi$thasaved by (iii) SonofDhfstadyumna1X22.3
Vay&timarried himIX. 18.6-33. (iv) King of Kaikeyas, married
DevoteeSee Bhakta and Ekdntin Vasudevas sister Srutakirti
DevotionSee Bhakti IX.24.38.
Dhanvantari (i) Vi$nu*s incar Dhr?ta-dyumna Drupadas son,
nationborn while churning father of Dhr$taketu IX.22.3.
the ocean for amrta1.3.17 ; Dhruva (i) Son of U ttanap5da and
VIII.8.31-36; II.7.21 SunitiIV.8.8 His bio
(ii) Author of Ayurvedason of graphyIV. chs. 8-12.
Dir^hatamasIX. 17.4-5. (ii) Topmost regionV.23.1-9.
Dharma (i) Righteousness 1st (iii) One of the Vasus; married
Puruf&rtha1.5.9. Its four to DharaniVI. 6.10-12.
feet1.17.24 ; its conversa (iv) Son of Vasudeva and Rohini
tion with the earth goddess IX.24.46.
-1.16.18-37 ; 17.17 ; Parik?it (v) Son of king RantibharaIX.
saw only one leg and relieved 20.6 .
him from Kali1.17.2, 44; Dhydna (Meditation)II. 1.19 ; 2.8-
Deterioration of111.12.35 ; 13; III.8.23-31; 15.38-42; III.21.
41; in KaliX II.3.18-24. 9-11; 28.13-33; IV .7.20-21; 8.44-
(ii) A Praj&pati born from 51; VI.4.33-40; VIII.6.3-7; X.
Brahmas breastIII. 12.25 ; 3.9-10; 35.2-25; 39.44-55 ; 51.
married 13 daughters of 1-3; 25-7; XI.14.36-41 ; XI.27.
Daksa and his progeny 39-49; XII.9.22-35.
IV. 1.49-59; VI.6.4-10; mar Dilipa (i) Son of Amsuman;
ried to Sunftabegot Satya- father of BhagirathaIX .9.2
sena, the Lords rayV III. 1.25. (ii) Son of Rsya; father of Pra-
(iii) Son of Gandhara; father of tipaIX.22.11.
DhrtaIX.23.15 DirghatamasSon of Rastra ; father
(iv) Son of Haihaya, father of of Dhanvantari IX. 17.4 ;
NetraIX .23.22 Fathered Anga, Vanga, Kalinga
(v) Son of King Pratisrava and etc. from Bali's spouseIX .23.5.
father of UsanasIX .23.34 DitiDaughter of Daksa, married
(vi) dharma-idstraVI. 1.40, 10. to KasyapaVI.6.25; courted
45.34. husband at the wrong time and
Dharma-savarnaThe 11th Manu gave birth to Hirapyak?a and
V III. 13.24. HiranyakasipuIII. chs. 14 & 15;
Dhat& (i) God Brahma1.1.22 III. 17.2-20 ; For begetting a
(ii) Son of Bhrgu and Khy&ti, killer of Indra observes Puxhsavana
married to Ayati, son of vowVI. 18.23-55 ; Indra cuts
Mi-kandaIV. 1.43-44. the child in the womb in 49 parts
(iii) One of the 12 sun-gods ; and they are born as Marut gods
parentsKasyapa and Aditi VI. 18.61-72.
VI.6.39; had 4 wives and Divodasa (i) Son of Bhimaratha;
his childrenVI.6.39, VI. father of DyumanIX. 17.6
18.3. (ii) Son of Mudgala of Puru
(iv) The sun in the month of race; father of Satyadhfti and
CaitraX II. 11.33. AhalySIX.21.34; 22.1
DhenukaName of an asura in the DraupadlDrupadas daughter
donkey formkilled by Krsna IX .22.2-3; Her sonsIX.23.28-
X. 15.20-36. 30; grieves for her killed
DhrtarasfraSon of Vicitravirya sons ; Arjuna consoles1.7.15 ;
and Ambika (through Vyasa) requests Arjuna to release Asvat-
IX. 22.24-25; Queen Gandh&ri; th&man1.7.42-48 ; sees Kronas
Princes Duryodhana and others; queensX.83.6; Goes to heaven
Renounces the world and dies in 1.15.50.
Index 2223
Drona(i) Name of a mountain yapa and DanuVI 6.31.
V.19.16. Ekadasca RudrasSon of Bhuta &
(ii) One of Vasus; married SarupaVI 6.16-18; but R udra
Abhimatichildren Iiarsa, born of Brahmas angry eye
okaVI.6.11; Reborn as I I I .12.7-15.
Nanda and YasodaX.8.48. EkalaSon of Krsna and K alindi
(iii) Preceptor of Kauravas and X.61.14.
Pancjavas, married Krpi: EkantinThe best of devotees
father of Asvatthaman1.1.4; I I I . 15.48-49; VI.9.48; V II. 10.11-
III.3.14. 12; V III.3.20; IX.2.11-13; X.23.
DrupadaSon of Prsata; father of 26-27; X II. 10.20.
Dhrstadyumna and Draupadl
IX. 22.2-3. (O )
DurgaYoga-maya; ordered by the
Lord to incarnateX.2.6-12. Gada (i) Son of Vasudeva and
Durmada(i) Son of Bhadrasena, R o h in i- 1.14.28; I I I .1.35:
father of Krtavlrya, Krta- 1X24-46.
varmaIX.23.23 (ii) Son of Vasudeva and Dcva-
(ii) Son of Vasudcva and Rohini raksitaIX .24.52.
IX.24.46. GajendraKing elephant V II1.
(iii) Son of Vasudeva and Pauravl I. 30; King Indradyumna cursed
IX.24.27. by AgastyaVI11.4.6-13; The
DurvasasSon of Atri and Anasuya storyV III.2 Caught by an alli
a ray of god SivaIV. 1.15-33; gatorV III.2.27-33; prays Visnu
Indra defeated by Ins curseVIII. VII 1.3 ; released by Vi^nu
5.16; His encounter with Amharisa VI11.3.33; leferences to release
and discomfitureIX.4.35-59. I I. 7.15, I I I .19.35, X I.4.18.
OurvodhanaEldest son of Dhrta- Gandhamadana (i) A Mount to
rasfraIX.22.26; studied under the north of IndiaV.16.10
BalaramaX.57.26; His daughter (ii) Name of monkeyIX .10.19.
Lak?rnana abducted by Samba G andhari- D hrtarastras queen
X. 68 ; confused in M a y a sabhd 1.8.3 ; 9.48; IX.22.26, Immolation
X.75-37; Thigh broken by with Dlu tarastra1.13.50-57.
Bhlma1.7.13. GandharvasA tribe of demigods
DusyantaSon of Raibhya of Puru their creation111.10.27; 20-38.
race; married Sakuntala; father of GangaThe river : Queen of
BharataIX.20.7-26; Adopted as Santanu; son BhlsmaX.22.19 :
son by Marutta but again returned her previous birthV.17; Descent
to his Paurava familyIX.23.18-19. on the earthV.17; Jahnu drinks
DvarakaOld name Kusasthali up Ganga IX. 15.3; Glory of
Krsnas capital built by Visva- Ganga1.8.2; 19.5-6; IJI.5.40;
karmaX.50; X.52.5; overflooded IV . 21.31; V III. 18-28; 21.4; IX.
by the sea after Krsna's death 9.3-5, 14; X.41.15; 70.44; Parlk-
XI. 30.47. sits last fast on J.3.43; 4.10.
Dvipascontinents seven in No. Ganga-dvaraA holy place of Vidura
V. 1.31-32; Their rulersV. 1.33. and Maitreyas meeting111.5.1.
Dyuman(i) Son of Vasisfha and Gaiiga-sagaraA holy place (Gafiga
ArundhatlIV. 1.41. falling in the sea) visited by
(ii) Son of Svarocisa Menu BalaramaX .79.11.
V U I.M O GargaFamily priest of Yadus, son
(iii) Son of Divodasa, also called of Manyu, father of SiniIX .21.1,
Pratardana; father of Alarka 19; performed sacred rites of
TX.17.6 rsnaX.8.1 .ff.
(iv) Salvas ministerfights with GarudaSon of Ka.syapa and Vinata
PradyumnaX. 76.26 ; is V I.6.22; defeats Kaliya serpent
killedX.77.3. X.17.1 fT; cursed by Saubhari
X.17.9 ff., carried Krsna to Prag-
<E) jyoti?aX.59; His wings sang
vcdic hymnsIII.21.34>; carried
EkacakraA demon, bom of Kas- Visnu to GajendraV III.3.32.
2224 Bhagavata
Gaya (i) Son of Ulmuka of Uttana- (ii) An incarnation of Visnu

p&da raceIV.13.17 X.2.40
(ii) alias S&Aga; son of Havir- (iii) A mind-born son of Brahma
dhanaIV.24.8 1V.8.1
(iii) Son of Nakta and Druti; mar (iv) A category in SannydsinsI.
ried to GayantlV.15.6 ; 5.10; III. 12-42.
sons Citraratha etc.V. 15.14 (v) Form assumed by Vispu to
(iv) Son of SudyumnaIX. 1.41. impart knowledgeX I. 13.
GayiA holy placeX.79.11. 19ff.
GhatotkacaSon of Bhima and Haihsa-guhya (secret precept of
HidimbaIX.22.30-31. Hamsa)VI.4.22-34.
GhjtaciA celestial nymph, accom HellSee Naraka.
panies the Sun in the month of Householders life of KrsnaX.69.8
M&ghaX II. 11.39 ; Consort of Hanumanstays in Kimpurusa

Raudr&svaIX .20.3-5. Khanda; praying RamaV.19.
Glory of BhagavataSee Bhagavata. 1-8; "II.7.45; IX. 10.19.
Glories of Hari's stories (Harikatha) Hari (i) Vi$nu*s avatdra to rescue
1.1.16-19; 2.15-18; 5.26-28; 6.34-36; Gajendra -11.7.15-16; His
16.6-9, 18.14-15; 19.15-16. II.8.4-6; parentsV III. 1.30 ft.
III.5.1-13, 6.35-36, 14.4-5, III. (ii) Son of Rsabha and Jayantl
19.32-33; IV.7.35, 44; 20.24-26; V .4.11; Xl.2.21; imparts
29.40-41 ; IV.30.19-20, V.18.11- spiritual knowledge to Nimi
14; VI.3.26-32; IX.24.61; X .l. . XI.2.45-55.
13- 16; 7.1-2, 14.3, 5; 47.18; 70. Hari-HaraTheir one-ness IV.
39; 86.34; 90.49-50; XI.5.36-37; 7.50-54.
XI.6.44, 48-49; 26.28-29; XII.3. HariscandraSon of Trisanku, father
14- 15; 51-52; XII.4.39-40; 12.48-51. of RohitaIX .7.7-9 His ofter of
Go-danaGift of cows by Ambarisa Sunahsepa to Varuna vice Rohita
IX.4.33; Nrga punished for a -1X 7.9-21.
faulty giftX.64.10-14. Hari-varsa (i) Name of a sub
GodsSee Devas. continent in Janibiidvipa
GopisCowherdesses of Gokula, their Ruler Harivarsa, son of
descriptionX.5.9-12; 11.33; 46, AgnidhraV. 18.7-14.
45-47; Kr?na takes away their (ii) Son of Agnidhra; married
clothesX.22 Gopis pray the Meru*s daughter, Ugra-
LordX.29.31-41; appreciate damstri V.2.19-23.
* flute-playingX .21; Ex Haryasva (i) Son of Didhava
citement at AkrQra's taking away father of Nikumbha j IX.6.24;
KrsnaX.39; conversation with (ii) Son of Anaranya; father of
Uddhava X.47; Kj?nas teaching ArunaIX.7.4
and consolationX.82.40 ff. (iii) Son of Dhr^taketu ; father of
GopisTheir dual songsX.35 ; MaruIX. 13.15.
Gopl-gitam in rdsa krftfd (Gopis* Harya^vasSons of Daksa and
song)X.31; Gopis consoled by Asikni. Narada advises them renun
Kr^na in rdsa danceX.32; Gopis ciationVI.5.3-21.
and Krna dance (rtisa-kridd) HastinapuraCity founded by king
X.33. Hastin of Puru race IX.21.20 ;
GovardhanaA hill held up by washed away by the GangaIX.
KrsnaII.7.32 ; III.2.33 ; X.25. 22.40 ; dragged by Balarama to
19-28. wards the GangaX.68.41, 54.
GrtsamadaSon of king Sohatra but Havir-bhukDaughter of Kardama
became a Brahmana1.9.7 ; IX. and DevahGti, wife of Pulastya
17.3. III.24.22; her sons Agastya and
ViiravasIV. 1.36.
I ) Havirdhana Son of Antardhana and
NabhasvatiI V.24.5; married
HaihayaSon of Satajit; father of Havirdhani alias Dhisana and has
Dharma IX .23.21. six sonsIV.24.8.
Hamsa (i) A* mounted in the Meru HavirdhaniA wish-yielding cow-
rangeV.2Q.4 churned out of the seaVIII.8.1.
Index 2225
(ii) Queen of Havirdhana IV. censuredV. 14.32.
24.8. HuhCiA Gandharvason of Arista;
Hayagriva (i) An incarnation of turned by Devala's curse into an
VisnuII.7.11; His Mantra alligatorVIII.4.3.
V.18.2; H. praised 18.
5.6; VII.9.37. (/)
(ii) Name of an AsuraIV.6.30.
Himalaya alias HimavanMarks the Iâbida or ObilaDaughter of
Northern border of IndiaV.16.9; Ttnabindu and Alambu$&, wife
(The presiding god of the moun of VaisravasaMother of Kubera.
tain) married Mena IV .7.58; IksvakuSon o f Vaivasvata Manu
story of his daughter's birth, etc. and &raddh&VII 1.13.2, IX .l.
IV.7.62-65. 11 ff. His sons enumeratedIX.6.4.
Hiranmaya (i) Virat Purusa Ha (i) Dakfa's daughter; wife of
III. 6.6 KasyapaVI.6.25
(ii) Ruler of the above Varsa (ii) IIa alias Sudyumna, son-cum-
after Agnidhra married daughter of IksvakuIX .l.
Meru's daughter Syama 16; mother of Purfiravas
V.2.19-23. IX .14.15.
(iii) The 6th Var$a or subconti (iii) Queen of VasudcvaIX.24.
nent in JambudvipaV.16.8. 45-49.
HiranyakasipuSon of Kasyapa and (iv) Daughter of Vayu; Dhruva's
D itimarried KayadhQIII. 2.20 ; queenIV. 10.2.
Story of his previous birthHis IlavartaSon of Rsabha; ruled
sons Prahlada and others111.15. IlavfttaV.4.10.
2.35; V II. 1.37-42; Penance and Ilavrta (i) Son of Agnidhra ; ruler
praise of BrahmaV II.3.1-38 ; of Il&vrta
conquest of SvargaV II.4.7-20 ; (ii) Name of a sub-continent in
Tortures his son Prahlada VII. Jambudvi paV. 16.7; 17.
5.33-44. Killed by NrsimhaVII. 15-24; a male entrant in this
8.28-30. is transformed into female
Hiranyaksa (i) Son of Kas'yapa V.17.15.
and Ditibrother of Hiranya IlvalaA demonbrother of Vatapi
kasipuIII. 17.2.17. His pre V I.18.15.
vious birth as Visgu's IndraKing of gods in each Man-
attendant and curseII1.15. vantara. They are 14 as follows:
2-35; VII. 1.37-42. married Yajna, Rocana, Satyajit, Trisikha,
RusabhanuV II.2.19. Fights Vibhu, M atra (dra) dyumna,
with VarunaI I I .17.26-31. Purandara, Mahabali, Adbhuta,
fight with the Divine Boar Sambhu, Vaidhfta, Rta-dhdman,
III. 18.2-21; I I I .19.2-25 ; Divaspati, Suci. At present
Killed by VarahaI I I .13. Purandara rules the heaven. His
22; I I I .19.26-29. wife Sad and son Jayanta1.14.
(ii) Son of Syamaka and Sura- 37. Cut Dili's foetus in 49 parts
bhumi of Yadu raceIX. who became marudgapasVI. 12.32;
24.42. sends damsels to sagesXI.4.7;
Hiranya-nabhaSon of king Vidhrti paid homage to KrfnaX.25.1 ;
because a Brahmana Vcdic An arhia or ray of GodXI. 16.13.
scholar, disciple JaiminiTeacher I ndra-lokaDescribed VII .4.8-18,
of Yajnavalkya and his son Pusya V III. 15.12-22. Indra worships
IX. 12.3-5; taught Samaveda to Kr?naX.24.8-13.
Krti1X.21.28; Regarded as a true Indra-dyumnaKing of Pai^Vas
knowerVI. 15.5. VIII.4.6-13; became king elephant:
HriDaughter of Daksa, wife of vide Gajendra.
Dharma Prajapati, son Prasraya Indra-s&varni14th ManuV III.
XI. 1.52. 13.33.35.
Householder's lifeIII. 12.42 ; V.14. Indra-sena (i) A mountain in
32-35; VII.12.11: 14.1.26; 15. PlakâdvipaV.20.4
1-11; X.70.4-13 (Kr?na as a house (ii) Son of Kurca and father of
holder); X I. 17.38-54 ; This life Vltihotra IX.2.19.
IndraniIndras queenSaci, Re of the earthV.16-19; surrounded
duced King Nahu?a to a serpent by salt seas, ruled by Agnidhra
1.14.37, VI.13.16. V.1.33; consists of nine va rja s V.
Indriyas (Sense-organs)II. 1.29 ; 16.6 and eight subcontinentsV.
senses of Virat and the presiding 19.30-31.
deitiesII.6.1-14; 10.17-32; III. Janaka a lia s Vaideha, MithilaSon
6.12-25; Presiding deities of our of N im i; father of UdavasuIX.
sensesII. 5.30-31. 13.13.
Ira vanSon of Arjuna and Ulupi Janam ejaya (i) Son of Pariksit ;
IX.22.32. father of SatanikaIX .22.35-37 ;
IrAvati- (i) Pari sits queen1.16.2 His serpent sacrificeX II.6.
(ii) Wife of BhavarudraIII.12. 16-28.
13 (ii) Son of SrnjayaIX .23.2
Isa(i) Son of Vatsara and Svar- Janm ejayaSon of Puru, father
vithiIV. 13.12 of PrAcinvAnIX .20.2.
(ii) Month of ASvinaXII. 11.43. JarasandhaSon of B rhadratha; had
I sanaA mountain in Plaksadvipa 5 sonsIX.22.8-9; His first en
V.20.26. counter with Balarama and Kr$na
Is a-vasya u pan isadAn exposition of X.ch. 50 (VJ. clis51, 53), sets
theVIII.1.9-16. fire to Pravarana mountain in
order to burn Krsna and {talarAma
07) X.52.10; killed by Bhlma
X.72; III.3.10.
Jaâ Bharata vide Bharata. Jayar (i) Son of Vatsara and
Jagatia Vedic metrecreated out SvarvithiIV. 13.12.
of BrahmAs bonesIII.12.45. (ii) Door-keeper of VisnuIII.
Jahnu(i) Son of king Kuru; father 16.2; Sanaka cursed both
of SurathaIX.22.4 Jaya and V ijayaIII. 15.
(ii) Son of Hotraka; drank up 12-35; Thrice born as Asuras
the GangS.'IX. 15.3 V II.1.39-45; then- descrip
JaiminiDisciple of VyasaKnower tionIII. 15.27-28 ; cursed
of the SAma Veda1.4.21; XII. by Lak9miITI. 16.30.
6.53; His son Sumanta and pupil (iii) Son of Pururavas; father of
SukarmAXII.6.75, 76; another AmitaIX. 15.1-2
iupilHiranyanabhaIX. 12.3-4.
I
akriqlaWater sports
(iv) Son of Sri Kr$na and Bhadra
X.61.17
(i) Kardama with DevahOti (v) Son of sage VisvamitraIX.
III.23 16.36.
(ii) Celestial damsels with men (vi) Son of YuyudhanaIX.24.14.
IV.6.23 ff. Jayadratha (i) Son of Brhatkaya
(iii) Kartavirya with his queens IX.21.22
X. 15.20. (ii) Son of Brhan-manas of Roma-
(iv) Courtesans with men at the pada dynastyIX .23. 11 ff.
time of Yudhisthiras final Jay ant a (i) Son of Indra and Saci
ablution at sacrificeX.75. V L 1 8 *7
14 ff. (ii) Son of Dharma Prajapati and
JamadagniSon of Rcika and Satya- M arutvatia ray of Vasu-
vati; married Renuka, sons Para- deva; also named Upendra
surama and othersIX. 15.11-13; V I.6.8
killed by KArtavirya*s sonsIX. (iii) Krsnas brother 1.14.28
16.9-15. (iv) Attendant of VisnuV III.
JambavanChallenged Vi?nu to 21.16.
fightVIII.21.8 ; carries off JivaIndividual Soul1.3.32 ; 7.5,
Syamanta jewel and Krsjia's duel 24; I I.5.14; III.12.46: How
with himX.56.14-25 ; Praises enmeshed in samsAraX I. 10 ;
the LordX.56.26-32. His births and deathsX I.22 ;
JambavatiDaughter of JAmbavAn, His panga at birth II 1.30.12-15.
married Kf$naX.56.32; 83.10; Jvara (fever Saiva )X.63.23
Her sonsX.61.11-12. Vai?nava
Jambu-dvipaIndiaat the centre JyamaghaSon of Rucaka; marries
Index 2227
Saibya, son VidarbhaIX.23.35- Kapila (i) Founder of SaAkhya
39. system, son of Kardam a and
DcvahutiII.7.3; 111.23.
(*> 6fT, H l.rhs 24 & 26, imparts
spiritual knowledge to Deva-
KadruDaughter of Daksamar hutiIII. chs. 25-33, burns
ried Kasyapachildren serpants down sons of SagaraIX .8.10.
VI .6.22. (ii) Name of a mountain in
KailasaName of a mountain, Kuiadvipa V.20.15.
Rudras residenceV. 16.27 Its (iii) A branch of MeruV. 16.26.
descriptionIV.6.9-30. (iv) An AsuraV I.6.30.
KalaTime : Nature111.10.10-14, KarabhajanaSon of Rsabha and
Dimension : MeasureII1.11.1-14; JayantiV.4.11. leaching to King
X. 3.26. NimiX I.5.20 ft*.
Divisions of T. III. 11; power of T. KardamaSage born of Brahrn&'s
1.7.14; 13.16-41; 111.11-15,37-41, shadow111.12.27 ; Penance on
III.29.40-45; 30.1-2; IV .ll.19-21; the SarasvatiIII.21.6 ff., m ar
VII1.6.19; 21.19-24; IX.4.53 ; riage and honeymoon with Dcva
XI. 6.15. hutiIII.22.15; 23.10-47; His
Kalapa-gramaA village near sonKapilaIII.24.26; Praises
Badrinath where Maru and the LordIII.21.13; 24.27; re
Devapi, last kings of solar and nounces the worldIII.24 41.
Lunar races stay to establish KarmaK.-YogaXI. ch. 20; path
Dharma after Kali AgeIX. 12.6; of K. decriedIV.25.3; V.5.5,
XII. 2.37. VI.9.49; 16.60; VII.7.28; X.23.
KaliPresident of the Kali age, 38-52; XI.5.6: 20.9, 26-28.
controlled by Pariksit 1.16.4; 17. K am aSon of Kunti and the Sun-
28; Beginning of the Kali age god brought up by AdhirathaIX.
1.15.36, 18.6 XII.2.29, Blemishes of 23.13.
. XII.2.1-16; T u gadh arm as of K. Kastha (i) A measure of T im e -
characteristicsXI1.3.24; 30; I l l . 11.7.
Means to counteract . XII.3.44- (ii) Daksas daughterKasyapas
51; A great virtue of K.XI 1.3. wife mother of hoofed
51 IT. quadrupedsV I.6.25, 29.
Kalindi (i) Sri Krsnas queen Kasyapa (i) Son of Marici and
X.58.17-29; X.83.11; Her K alaIV. 1.13; married 13
sonsX.61.14. daughters of Daksa VI.
(ii) Name of the YamunaIII. 6.25 ff; married his two
4.36. grand-daughtersVI.6.34 -36.
KaliyaThe serpentPunished by Also called Tarksyamarried
Krsna11.7.28; III.2.31; X ch. 4 daughters of Daksa VI .21 -22.
16. ' (ii) Another epic sageXII.7.5.
KalkiAn a v a ta ra of Visnu1.3.25; Katyayani-VrataVow to get a
XII.2.16. desired husbandX. ch. 22.
KamaPresiding deity of desires : KaustubhaA precious stone, chur
Son of SankalpaVI.6.10; Born ned out of the sea, worn by Vi?iiu
from Brahmas heartIII. 12.26. VIII.8.5.
K. censuredV. 14.4, V II.15.15- Kavi (i) Son of R$abha and Jayanti
21 . V.4.11; teaching to Nimi
KamadhenuThe Wish-yielding cow XI.2.33-43.
see Havirdhani. (ii) Alias K&vyaukrac&rya
KariisaSon of UgrasenaIX.24.24; Preceptor of Asura's-daughter
marries Jarasandhas daughters DevayanI, sons Sanda and
X.50.1, an a w ia of Kalanemi AmarakaV III.5.1; IX .
X.51.42; tries to kill Devaki 18.5-25.
X.1.35, Kills Devakis children (iii) Son of Bhrgu and K hyiti;
X.4.3, Narada instigates K. father of UsanasIV. 1.45.
X. 1.62-64; sends Akrura to bring (iv) Son of Vaivasvata M anu
Kr$naX.36.27. killed by Kf?na IX. 1.12; His pananceIX .
X.44.34-38, III.3.1. 2.15.
2228 BhSgavata Purina
(v) Son of Kp?ria and Kalindi (ii) Son of Barhanasva; father of
X.61.14. SenajitIX.6.25.
(vi) Son of PriyavrataV.1.25. (iii) Son of Sahadeva of the Solar
KayadliuHiranyakasipus queen race, father of Somadatta
VI. 18.12; stays in Narada's her* IX.2.34.
mitage in pregnancyV II.7.12 ff. Kr?naThe incarnation of Visi.iu
Kesi (i) Son of Vasudeva and story of His descent1.3.23; II.
Kausalya alias Bhadra 7.26; III. chs 2-3; X.8.1-8.
IX.24.48 carried to GokulaX.3.51; Kills
(ii) A demon in a horse-form : Putana6.2.17; Yasoda shown
killed by X.37.1-7. the universe in His mouthX.7.
Kh&ndavaA forest burnt by Arjuna 34-37 ; 8.35-42 ; Kronas mischiefs
1.15.8; X 58.25; 71.45. X.8.29-39; uproots the pair of
Khatvahga----- Son of Visvasaha Arjuna treesX.10; kills Vatsa-
IX.9.41; father of Dirghabahu sura and BakasuraX .ll; kills
IX.10.1 attains Mok$aI I .1. AghasuraX.12; Assumed the
13 ff. forms of cows and cowherds X.
Kiriipurusa (i) Son of Agnidhra ; 13. Kaliya serpent disciplined
married Merus daughter X.16; swallows up a forest fire
PratiriipaV.2.19-23. X. 19.12-14; sports with Gopa
(ii) A subcontinent in Jambii- womenX.21; Takes away gar
dvipa, Ruled by Kimpuru$a ments of GopisX.22; Grace on
V.2.19 19.1-8. the wives of Brahmana sacrifices
(iii) A tribe of demigodsIII. X.23; Discontinuation of Indra
20.45. sacrifice and lifting up of mount
KirtimanSon of Vasudeva and GovardhanaX.chs. 24, 25;
DevakiX. 1.54-57 Rescues Nanda from Varuna
Kratu (i) A Brahmana sage born X.28; Rasa danceX. chs.
from Brahma's handIII. 29-33; Rescues Nanda from a
12.23; married Kriya, boa-constrictor and kills &ankha-
daughter of Kardama; sons cudaX.34; kills Arisfasura;
ValakhilyasIV. 1.39. Akruras arrival at VrajaX. 36;
(ii) Son of UlmukaIV. 13.17. kills the demons Vyoma and Kesi
(iii) Son of Krsna and Jambavati X.37; Trivakras (Kubjas)
X.61.12 deformity removedBreaking of
riva (i) Kardamas daughter, Kamsas bowX.42; kills Kuva-
Kratus wifeIII.24.23. ; layapidaX.43; kills Kaiiisa
her sonsValakhi lyasIV . 1. and Devaki and Vasudeva released
39. X.44; study at S&ndipanis
(ii) Dak?a s daughter; wife of a ir a m a \ his dead son restored to
Dharma, their son Yoga Sandipani X.45; Repulses
IV. 1.51. Jarasandhas invasionsX.50.3-
(iii), Wife of a sun-god called 42; Dvaraka foundedX.50; Kala-
VidhatrVI.18.4. yavana killed through Mucakunda
Krodha (i) Born from BrahmSs X.51; Rukmipis epistleX.52 ;
eyebrows III. 12.26. Son Rukmipi carrieid awayX.53 ;
of Lobha (Avarice)sons birth of PradyumnaX.55; Krsna
Durukti (words of abuse) marries Satyabhama and Jamba
and Kali (Quarrel)IV.8.3. vatiX.56 and other six princesses
X.58; kills NarakasuraX.59;
(ii) Anger : Its bad effects1.18. Bringing down o f Parijata X.59.
29; IV.11.7, 31-32.
KrpaSon of SaradvanBrother 39-40 ; love-quarrel with Rukmini
of Dropas wife Krpi, IX.21. X.60; Kronas progenyX.61;
Teacher of Parikjit1.16.3. 35-36 Banftsura vanquishedX.63 ;
One of the seven sages in king Nfga emancipated X.64 ;
the 8th ManvantaraV III. Paundf&ka and Sudak$ina killed
13.15. X.66 ; K r^ a s home life X.chs
KrSafva (i) A prqjdpati; married 69 and 70; gels Jarasandha killed
two daughters of Dak?a by BhimaX.72.45; kills Sisu-
VI.6.20. p&laX.74; protects Parik$it
/ ndex 2229
1.12.9*10; Kills SalvaX. chs 76, nent V.18. 29-30; the same as
77, kills Dantavaktra and Vidii- AjitaV III.5.9; supported mount
rathaX.78; Brahmana Kucela M andara whetfcthe sea was churned
Andaman blessed with affluence V I11.chs. 6 & 7.
X.chs. 80-81; meeting Gopas Kuru (i) Son of Agnidhra; marries
and Gopis at Syamantapancaka M rrus daughter Nari V.2.19-23.
X.82.13 ff.; shows her dead (ii) Son of Sariivarana and
children to DcvakiX.85; Samba TapatiIX .22.4.
gives birth to a pestle and advice Kuru-jangalaName of a country -
to Yadavas to go to Prabhas 1.4.6; 10.34; 16.11, H I.1.24.
XI.6.35-38 spiritual guidance to Kuru-ksetraA sacred place1.10.
UddhavaXI. chs. 6 to 29; 34; IX.22.4
Internecine feud amont Yadavas Kuru-varsaA part of Jainbiidvipa
X I.30.10-24 ; Krsna's ascension under Kurus V.2.19-23; 18.34-39.
to Vaikuntha1.15.34-36; III. 2. Kusa (i) Son of Rama and Sita
I I; 4.3-23; X I.30.28; 31.5; IX. 11.11, father ol Atithi
(ii) Son of Havirdhana1V.24.8 IX.12.1
(iii) a Satavahana (Andhra) king (ii) Son of Ajaka; father of
XII.1.22-23. KusambuIX. 15.4
Krta (i) The golden AgeX II. 2. (iii) Son of SuhotraIX. 17.3, 16
24; 3.18.27 (iv) Son of Vidarbha and Saibya
(ii) Son of Vasudeva and Rohini IX.24.1
IX.24.46 Kusavarta (i) Son ofR ?abhaV.4.
(iii) Son of Java in Kuru race; 10.
father of HaryavanaIX. 17. (ii) A sacred place called Gahga-
17. dvara. The place of the
KrtamalaA river in the Soath dialogue between Vidura
VI 11.24.12. King Satyavrata and Maitreya 111.20.4 If.
found the Divine Fish hereinV. KuvalayapidaKamsas elephant
19.18; Balaramas pilgrimage to killed by Kr?riaX.43.2-15.
X.79.16. Kuvalayasva (i)alias Dhundhumara,
Krta-varmaSon of Hfdika of the son of Brhadasva- -IX. 6.22,
Sattvata clanIX .24.27. (ii ) 24. o lio s Pratardana, .âtrujit,
KrtaviryaSon of Dhanaka and Dyuman, Rtadhvajason of
father of SahasrarjunaIX .23.23. DivodasaIX. 17.5-6.
KsamaForbearance. Its impor
tanceIX. 15.39-40.
KsattriyaVII. 11.14-22; XI. 17.17.
KubcraGod of wealthson of LaksmanaSon of Dasaratha; father
Visravas and Idabida IV. 1.36-37; of Angada and Gitrakctu1X.11.
IX.2.33; Gives boons to Dhruva 12.
IV. 12.2-9. Laksmana (i) Kronas queenX.
Kuccla alias SudamanKrsnas 58.57; story of her marriage
poor Brahmana friendthe story X .83.17-39; H er sons
of X.Chs. 80 and 81. X 61.15.
Kumbh anda Baijas mi nlstcr; (ii) Duryodhanas daughter carried
father of CitralekhaX.62.14 ; away by SambaX. ch. 68.
63.8. LaksmiAlso Sri. .Daughter of
KundinaCapital of Vidarbha of Bhfgu and KhyatiIV. 1.43; cursed
king Bhismaka, place of Rukminis Jaya and Vijaya111.16.30 ;
SvayamvaraX.53.21 ff. L.Born while churning the sea
KuntiDaughter of Sura, Vasudevas V III.88; Her coronationV III.
sister; Paijdus queenIX.22.27; 8.10-17 marries Vi?QU 8.24;
also called Pfth&IX .24.30; praises serves the Lord III. 15.21-22, Praises
Kr?na L8.18-43; Dialogue with the LordV.18.18-23.
X.49.7-13; .. conversation Layasee Deluge also XI .24.20-26.
with VasudevaX.82.19ff. LokaRegions, spheres 14 in number
KurmaTortoise incarnation of II. 1.26-28.
Visnu1.3.16; II.7.13. His mantra LokiilokaMountain dividing regions
as the deity in Hiranmaya conti of light and darknessV.20. 36.
2230 Bh&gavata
M arid (i) Brahm&s mindbom son

(M) III. 12.22-24; marries Kala; his
son KaiyapaIV. 1.13.
M adhu (i) Son of Bindum&n; father (ii) Son of Samraj of Bharata
of ViravrataV. 15.15 race; marries Bindumatl; Son
(ii) A demon; founder of Mathura BindumanV. 15.15.
iX.11.14. &^Son of MrkandaIV.
(iii) Son of K&rtaviry&rjuna; I. 45; His penance etc.X II. chs
father of V niIX.23. 27- 8 to 10; was shown PralayaX II.
29. 98.34; Rudra's boon to M.X II.
Son of DevakfatraIX.24.5 10.
The month of CaitraX II. M arutta----- Son of Avik$itSaiii-
11.33. varta performed his sacrificeIX.
MadhuvanaA forest on the bank of 2.26.
the Yamun&, place of Dhruva*s MataliCharioteer of IndraV III.
penanceIV.8.62 ; Lord Visnu II . 22; brought Indra's chariot
visits itIV.9. 1; previous residence to R lm aIX. 10.21.
of Lavanasura. M athurk alias M adhupuri, M adhura
M&dri (i) P&ndus queenmother (i) A city founded by demon
of Nakula ana Sahadeva Madhu conquered by
IX .22.28. SatrughnaIX.11.14; the
(ii) alias Lak$mana Krsnas capital of the country
queenX.61.15. Surasena. Krsna visited M.
Mahabharataby Vyasa1.4.25; X .41.20-52; Vajra coro
Its importance1.5.3. nated as king here1.15.39.
MahStalaThe 5th subterranean (ii) The capital of Pandya's
regionV.24.7, 29; Its creation now called MaduraiX.79.
11.1.26; II.5.41. 15.
MaitreyaA sage; his dialogue with MatsyavataraFish incarnation of
Vidura1.13. 1-2 and from III.5 Visnu1.3.15; 15.35; II.7.12;
to the end of the Skandha. brought up by king Satyavrata
Malaya (i) Name of a mountain V III. ch. 24.
V.19.16; X.79.16. MatsyaCountry ruled by Virata
(ii) Son of R?abhaV.4.10. 1.10.34; III. 1.24.
MandaraName of a mount used for M&yavaUKamadeva*s wife; reared
churning out Amfta 1.3.16; V.16.11; up Pradyumna and married him
VIII.6.33. X. 55.8-13.
Mandh&taalias Trasad-dasyu, son MeditationSee Dhyana.
of YuvanafvaIX.6.25-33; His M enakiA nymph accompanying
familyIX.6.38-45; II.7.44. the sun in the month of Jye$tha
Mantrasacred formula (for repeat X II. 11.35; Mother of SakuntaU
ing). Pertaining to : (1) Vasudeva IX.20.13.
-IV.8.54; (2) Nar&yana V I. 6. MeruName of a mountainV.16.
6 ; (3) Vi?iiu6.10; (4) Haya- 7-26; His daughter Ayati and
grivaV.18.2; (5) Nfsiihha 18. NiyatiIV. 1.44; His other 9
8; (6 ) Hr?ikeia 18.18; (7) daughters married to Agnidhra*s
Matsyamurti18.25; (8 ) Kurma- sonsV.2.19-23.
murti 18-30; (9) V ariha18. Mitra (i) The Sun-god; A son of
35; (10) RftmaV.19.3; () Kafyapa and Aditi VI.6.39;
Nara-N&rayana 19.11 ( 12) married to RevatiHis sons
RudraV. 17.17. agastya and VasiffhaVI.
Manu (i) Son of K riifv a and 18.5-6.
Dhi$an&VI6.20. (ii) A son of Vasi?tha and Arun-
ManvantarasEpoch presided by dhatlIV. 1.41.
Mama111.11.24; V III.l. 17-30; Mitra-vinda (i) Daughter of Jaya-
5.2-10; ch. 13; 14.1-11. sena and Rajadhi-devi;
Mara$a (Death)Process and journey Kf?na*s queenX .58.30-31,
after deathIII.30. 14-34; worries 83.15-16; his sonsX.61.16.
at the time ofIV.30.19-34; Por (ii) A river in KusadvipaV.20.
tents ofX.42. 27-31. 15.
Index 2231
MohiniAn incarnation of Vi?gu and Vasudevas visitX. ch.
1.3.37; her beauty described 5 His previous birthX.8 .
VIII.8.41-45; 9.17-18; Rudra 46-50; Praise of
enamoured of herV III. ch. 12. X.26 Rescue from Varuna
17-44. by X.28, 11.7.31;
Mrtyu (i) Another name for Rescue from a boa-constric
adharmaIII. 12.25; His torX.34
daughter Sunithi, queen of (ii) Son of Vasudcva and Madira
AngasIV. 13.39. IX.24.48.
(ii) Daughter of Kali, wife of (iii) Name of Vi?nu's attendant
BhayaIV. 8.4. VI.4.39; VIII.21.16.
(iii) God of deathYama1.16. (iv ) A king of Magadhabom of
8 ; accompanies beings from womanX I1.1.89.
the birthX. 1.38, 48. (v) A mountain in KrauAcadvipa.
MucakundaSon of M&ndh&ta, NandiivaraRudras bull, curses
brother of Purukrtsa and Ambarija Dak$aIV.2.20; attacks Bhaga
1X.6.38; Killed Kalayavana IV.5.17.
X .51.14-23; Praises NaraThe brother of N&r&vaâ, son
X 51.46-58; Repairs to Badarik&- of Dharma and Murti1.2.4; II.
sramafor penanceX .52,4; II.7.44. 7.6; IV. 1.52.
MuraA five-headed demon a Nara-N&rayanaSagesIncarnations
friend of Narakakilled by Kr?na of Visnu1.3.9; II.7.6; sons of
X.59.6-11; III.3.11. Dharma and M artiIV. 1.52;
Their eulogy by M&rkandeya
X I1.8.40-49.
N iradaThe Divine sage; bom from
Brahm&s lapII1.12-23 ; Teaches
Nabhaga (i) Son of Vaivasvata the Bh&gavata to Vy&sa1.5.8.22;
ManuV III. 13.2 His previous birth from a slave-
(ii) Grandson of Manubecame girl1.5.23-27; Initiates Dhruva
VaisyaIX.2.23 spirituallyIV.8.25-61; narrates
(iii) Son of Nabhaga, father of the story of Purafijana to Pr&cina-
AmbarisaIX .4.13. barhisIV. chs. 25-29; gives
NabhiSon of Agnidhra and Pvir- spiritual guidance to Daks'as sons
vacitti1.3.13; II.7.10; V.2.3, 19; and cursed by DaksaVI.5.5-44;
married MerudeviV.3.1; The Reports Dh|tar&$ (ras death to
Lord praised in his sacrificeV. Yudhi?thira1.13.37-59; explains
3.4-15; VisQu incarnates as his the reason of Sisupalas union with
son-VrsabhaV.3.20; Penance the LordVII. 1.22 ff., initiates
and goes to heavenV.4.5. CitraketuVI.15.27; praises the
NahusaSon of AusIX. 17.1; his LordV .19.10-15; 25.9-13; X.
progenyIX. 18.1; Rules over 37.10-24; 70.37-39; reports to
SvargaVI. 13.16. Kamsa reality about the birth of
Nak?atras : ConstellationsDaughters and Balarama X.36.16 ff.;
of Daksa, married to Candra (the sees the domestic life of
moon-god)y.23.6-7; VI .6.23; X. ch. 69.
the stellar regionV.22. Naraka (i) A hell.30.24-28;
Nala-kiibara (and Manigriva)Sons V. 26; 21 hellsV.26.7-37;
ofK uberaX.9.23; Narada curses Tortures in III.30.25-28.
them to be trees rescues (ii) Name of a demonborn of
themX .l 0.1-23; Praise Krsna the Earth goddess and the
X. 10.29-36. Divine Boarkilled by
Namuci demonson of Vipra- 1.10.29; III.3.6; X.59.21.
cittiVI.10.19; Killed by Indra Nara-simhaMan-Lion incarnation
V III.l 1.19-40. of Vi?i?u1.3-18; II.7.14; kills
Nanda (i) The cowherdfoster- Hiranya-kaftpu-VI 1.8.18-36; eulo
father of KrsnaX.V.20 ; gised by god Brahml and
His wife Yafoda gives birth othersVI1.8.40-56 ; His Mantra
to Yoga-mayaX.3.47; V.18.8 ; prayed by PrahUda
celebration of birth VII.9.8-1S; V.18.7-14.
N&rfiyapa : The Deity and KitiVI.18.14.

(i) Lord Vasudeva1.2.26-30; Panca mahabhutasGross elements :-
Derivation of the wordII. their creationII.5.25-30; III.
10. 10- 11; for the rest see 5.31-36.
Bhagavan PanqluSon of Vyasa from Vicitra-
(ii) Son of Dharma and M urd viryas queen1X.22. 25; married
an incarnation of Vi?ou Kunti and had five sons from deities
1.3.9; II.7.6; gods obstruct IX.22.27-28.
his penance X I.4.6-16. Paraâra (i) Vyasas lather1.4.
(iii) Son of AjimilaVI. 1.24-29. 14; 19.9; II.7.45.
(iv) Son of BhumitraX II. 1.20. (ii) Pupil of IndrapramitiX II.
N -mantraVI .8.6 6.54-55.
N aray ana-IapocaVI. eh. 8. ParijataA heavenly tree churned
Nila (i) A mountain; boundary out of the Milky ocean VI11.8-6;
between Ilavjrta and Ramyaka takes it to DvarakaIII.3.5
regionsV. 16.8 vide X Skandha Appendix 65th
(ii) Name of a monkeyIX. 10. ch. in VJ.*s Text.
19. PariksitSon of Abhimanyu and
(iii) Son of Ajamidha, father of Uttara, married lravati1.16.2;
SantiIX. 21.30. sons-Janamejaya and others
Nimi (i) Son of Iksvaku1X.6.4 ; IX.22.33-35 ; listened to the
Ns body destroyed by Bhagavata1.3.42; protected by
Vasifthas curseIX. 13.1-4; the Lord while in womb1.8.14;
hence called VidehaIX. III.3.17; vision of the Lord in
13.11; his son Mithila IX. womb1.12.7-10; His birthI.
13.12-13; was taught the 12.12; coronated1.15.38; performs
Bhagavata philosophy by three horse-sacrifices1.16.3-11; sees
sons of R?bhaIX.2.24ff. the state of Dharma in the Kali Age
(ii) Son of DandaP&9*> father of and controls Kali1.17; goes out
K 9emaka-:- IX . 22.44. a-hunting1.18.24 IT; cursed by
NirftiThe demonic spiritbom of the sage1.18.32-37; final fast
Brahmks anusIII. 12.26; adopt 1.3.43; 19.5; death by Taksaka-
ed Adharma and Dambha as sons biteXII.6.12-13.
1V.8.2 (ii) Son of Kuru and Tapati
NrgaSon of Vaivasvata Manu IX.22.4-9.
IX.1.12; father of SumatiIX.2. ParasuramaVi?nu*s incarnation
17; Turned a frog and rehabilitat Son of Jamadagni and Rcnuka
ed by X.64; praises 1.3.20; 11.7.22; IX.15.12-13; kills
X.64.26-29. SahasrarjunaIX. 15.35; kills his
mother and brothers as per Jama-
(0 ) dagnis orderIX. 16.5; Future
member of Saptarfis, in the 8th
OghavanSon of Pratlka, brother Manvantara V III. 13.15 ; Future
of OghavatiIX .2.18 Veda-VyasaIX. 16.25.
OfadhisMedicinal herbsIII.6.18. PauudrakaKing of KarusaX.
66.1; killed by X.66.21-
V) 28.
PingalkA courtesanher storyX I.
PailaVyksas disciplemaster of the 8.22-44.
Jjtgveda1.4.21; X II.6.52; His PippalayanaSon of Rsabha and
pupils : Indrapramati and B&;kala JayantlV.4.11; XI.2.21. teaches
XII.6.54. Bhagavatism to NimiX I.3.35-42.
PklakaSon of Pradyota, a king of PippalayaniTeacher-of the Atharva
MasadhaX II. 1.3 Veda pupil of Vodadaria X II.
Paftayana (i) t A conch-shaped 7.2.
demon killed by * III. PitfsManes - have Svadha, a
3.2; X.45.40-41. common wifeIV .1.63-64. Their
(ii) A PrajSpati, father of Asikni creationIII.20.43 ; VI.6.19.
VI.4.51. PrabhasaA sacred place on the
(iii) A demon, son of Sadihr&da west coast near Dv&rakaIII.3.25;
Index 2233
XI.6.35; Ariuna stayed as a Tri- 15,7-21; levelled the earthIV.
dandin at X.86.2; Viduras visit 17; milked the earthIV. 18;
ill. 1.20; Vidura dies here 1.15. performs a horse-sacrificeIV. 19;
49; Place of Yadava internecine Sanatkumara's spiritual guidance
fightXI.30.6. IV.22.17-40; death1V.23.
Pracctasas (Ten) Sons of Pracina- (ii) Son of Ancnas, father of
barhis and SatadrutiIV.24.13; VisvarandhiIX.6.20;
their austeritiesIV.24.17-49; The (iii) Son of the Manu Tamasa
Lords manifestationIV.30.4 ff; V III.1.27
praise the Lord 30.22-4; burn the (iv) Son of RucakaIX .23.35;
tree worldIV.30.44 ff. VI.4.4ff (v) Son of CitrarathaIX.24.18.
Marry Marina and birth of Dak?a PulahaA Brahmana sage born of
IV.30.47-51; VI.4.15-17. Brahm&s navel111.12.24; mar
PradyotaSon of Sunaka ; a king of ried to Kardamas daughter Gati
MagadhaXII. 1.3. IV. 1.38.
Pradyumna (i) Son of Kisna and Pulahasramaor Salagrama, a
RukminiX.55.1-2; thrown sacred placeX.79.10.
by Sambara into the sea and PulastyaA Brahmana sage born
reared by Mayavati (Rati) from Brahma's ears111.12.24;
kills SambaraX.55 & 56; Father of Agastya and Visravas
marries Rukmavati and their IV. 1.36.
son AniruddhaX.61.18 ; PumsavanaA vow explained by
fights back Salva-X.76 and 77; Kasyapa to DitiVI. 18.47-54 and
Killed at Prabhasa XI. 10.16 to AditiVIII. 16.22-62; its details
(ii) Son of CaksusaIV. 13.16. VI. 19.
Pralaya (Deluge)III. 11.27-31 ; PuraâsList of theXI1.7.22-25;
VIII.24.32; four types ofX II. characteristics ofX11.7.8-22;
4.3-22; Markai>4eya*s vision of II. 10.1-2; No. of verses inX II.
XI 1.9. 13.
Prarhada or PralhadaSon of PuranjanaThe Allegory ofIV.
Hiranyakasipu and Kayadhu chs. 25-29.
VI. 18.12-13; his greatnessVII. PuranjaniQueen of PuranjanaIV.
4.30-42; ill. 14.44-49; His educa 27.1
tionV II.5.1-32; his advice to (i) Son of Caksusa Manu
fellow studentsVI 1.6.1-28; Eulo VHI 5.7
gizes the LordVI 1.9.8-50 ; tor (ii) Son of Yayati and Sarmi>tha
tured by his fatherVII.5.33-45 ; IX. 18.33; coronatedIX.
coronatedVI 1.10.33; Praises 19.23; his genealogy1X.20.
VamanaVIII.23.6-8; A student 1-49
of Datta also 1.3.11; worships (iii) Son of Jahnu, father of Balaka
Nisirhha in HarivarsaV.18.7. A IX.16.3
great devoteeVI.3.27; Dialogue Purujit (i) Son of Sanadvaja and
with sage AjagaraV 11.13.11. father of AriânemiIX. 13.
PriyavrataSon of Svayambhuva 22-23.
Manu and SatarupaV 1.1.1; (ii) Son of Rucaka~IX.23.35
teaching by BrahmaV. 1.11-19; (iii) Son of Anaka and Kanka
His familyV. 1-24-25, 28; He IX.24.41
circumambulated the earth seven (iv) Son of Krsna and Jambavati
timesIII. 12.55. XI.GI.il.'
Pi sni (i) Devaki's previous birth Pur ura vasSon of Bud ha and lla
son Prsni-garbha, Lords IX .1.35; contract marriage with
incarnationX.3.32-41. UrvasiIX. 14.15-47; His song
(ii) Wife of Savitr, sons Agnihotra XI.26.
etc. V I.18.1. Purusa-siiktaInterpretation of
Pi thaSee Kunti 1.3.4; Il.ch. 6.
PrthuLords incarnation, son of Pu?kar& (i) A continent ruled by
Vena1.3.14; II.7.9; IV. 15.1; VltihotraV. 1.32-33
married to ArcisIV. 15.3-5; had (ii) Son of Sunaksatra, father of
five sonsIV.24.I-2; praises the AntarikfaIX. 12.12
LordIV.20.23-31; coronated IV. (iii) Son ofV fkaIX.24.43.
2234 Bh&gavata Purina
Putankalias Ulupikfi I I .7.27; at *Mayavati in Sambaras

K am sas nurse killed by K f?na houseX.55, 6-7.
X.6.2-18. (ii) Wife of VibhuV.15.6.
RantidevaSon of Sankfti of
( ) race1.12.24, II.7.44; the story of
IX.21.2.-17.
R aghuSon of D irghabahu, father RavanaA demon, son of Visravas
of P{thuravasII.7.44; IX . 10.1. IV. 1.37; originally an attendant
R ahuAdem onson of V ipracitti of Vi$nuV I1.1.35-44; taken
and SimhikaV I.6.37; Beheaded captive by KartaviryaIX. 15.21-
by Vi?nuVI11.9.25; a shadowy 22.
planetV .24.1-3. RenukWife of Jam adagni IX. 15.
R ahuâpa King of Sindhu Sauvira 15.12; killed by Parasurama, made
spiritually enlightened by Ja tja alive again by Jam adagniIX. 16.
B harataV. chs. 10-13. 2-8 .
R aivata (i) Another nam e of Revati (i) Wife of BalaramaIX.
K akudm in, R evatis father 336.
goes to consult god Brahma (ii) Wife of the Sungod Mitra
for a son -in-law IX .3.29-30. V I.18.6.
(ii) R uler of the 5th M anvantara RighteousnessSee Dharma (i).
V. 1.28; his sons Bali and RohinI (i) Vasudeva's queen, Bala-
V indhyaV I I I .5.1-2. ram as motherIX.24.26.
(iii) O ne of the R udrasVI.6.17. (ii) Name of K rsnas queen
R aivataka (m ount G im a r) Bala X.61.18.
ram a visited for sportsV.19.16; Rom aharsana Vyasas disciple,
X.67. master of Puranas1.4.22; killed
R aja King. Duties of1.17.10-11 ; by BalaramaX .78.22-28; his
16, 41 Im portance of1.18.42-46; son Sauti or Raumaharsani.
I I I .21.50-55; IV .13.23; 14.15-20; Ruci A mind-bom son of Brahma
16.4-18; 20.13-14; 21.21-23; 26.6- father of Yajna and D aksini1.3.
8; V I. 14.17-20; V II.11.14 ; 12; I I.7.2; IV. 1.4.
IX . 15.38.4; X .73.21; X I.17.17, R udraHis birth and namesIII.
45; else anarchy 1.18.42-45; IV. 12.6-15; His form describedIII.
14.36-40. 14.23-28; IV.5.10; 6.33-39; His
RajadhideviAuras daughter, Vasu- consort, Sati IV. 1.65; Daksa
devas sister IX .24.31 ; Q ueen of cursesR.IV 2.9-17; R udras incar
Jayasena of A vanti IX .24.39; her nation V irabhadraIV.5.2-6 ;
daughter M itravinda, K ^snas consoles SatiIV.3.16 ; Destroys
queenX .58.31. Dak$as sacrificeIV .5. Praise of
R am a (i) Son of D aarathaIX . R udraby Brahma I V.6.42-50;
10.3; His story IX . 10.4-56; by PrajapatiV III.7.21-35; by
after coronation IX . 11 ; An DitiIII. 14.33-35 ; R udras great
incarnation of Vi?nu 1.3. ness III. 14.24-28 ; 34-35; IV.2.2;
22; II.7.23-26; His mantra 4.11.14.16-; 5.10-11; 6.32-42 ; IV.
V.19.3; Eulogy of--V .19. 24.17- 18; X.88.3; R udras m an tra
3-8. V. 17.17; R udra praises the Lord
(ii) A bbreviated nam e of Bala III. 14.34-35; IV.24.33-68; V.
ram a. 17.17- 24; V III.12.4-12; X.63.34,
(iii) P arasuram ason of Jam a- 45; explains greatness of the Lords
dagni and R enuka IX . 15. devoteesVI .17.27; drinks the
16. poison H a la h a la V III.7 .18-46 ;
tempted ? t the sight of Mohini
R am b h a A celestial nym phaccom V II I .12.24; Donates sacrificial
panies the Sun-god in the m onth remnants to N&bhagaIX.4.5-10;
of A ?adhaX II. 11.36. gives boon to BhasmasuraX.88.
R asatala6th nether-world, its crea 14-40.
tion II.5.40; V.24.7, 30, II. 1.26; Rudra-gitaR udras spiritual guid
Hirany&ksa arrived a t 111.18. ance to Pracetasas IV .24.17-79.
R asiA sign of ZodiacV .21.3-6. RudrasPetty R udra gods born of
R ati (i) Wife of M adanastayed b.iuta and Sarfip&VI.6.17.
Index 2235
R ukm avatiD aughter of Rukm i, killed by X .77.10-37.
wife of Pradyum na, her son Anirud- Samaveda1.4.20; its master Jaimini
d h aX .61.18-19. XII.6.52.
R ukm iR ukm ipis brother fights SambaA son of spa and Jamba* -
with to rescue Rukm ini and vatiX .61.11; carries off Duryo-
is hum iliated X .54; founded Bhoja- dhanas daughter and is rescued by
kata, a new capital of V idarbha. BalaramaX.68. Put on a womans
R ukm ini Kronas chief queenthe garb and was cursedX I. 1.14-17;
story of her m arriageX.52.21 fT; An incarnation of Skanda H I.
sends an epistle to K rsna 52.31- 1.30.
34; K rsna carries her off and m ar &ambara (i) A demonson of Danu
ries h e rX. chs. 53-54; X .83.8; IV.6.30; carried off newly-born
K rsn as love quarrel with R. X.60. PradyumnaX.55.3; killed by
10-57; H er sons etc. X .6 1.8-9; Pradyumna X .55.17-24.
enters fire after K rsn as deathX I. (ii) Name of H iranyakaiipus son
31.20. V II.2 18.
Samsaramiseries inI II.30.1-40.
(S) SamudraPresiding deity of the sea
II. 1.32; His daughter Satadruti
Sadhu A saint : characteristics of married to PracinabarhisIV. 29.
a S. 1.5.24; 18.50; III.25.21-24; 9-13; Praises Ram a IX.10.13-16.
I V . 11.10; 20.3, 5-6, 29; 22.14, 19; (ii) Seven seasV.1.33.
V. 1.2-3; V I.5.44; 9.48; V II.4.30- SanakaA mind-born son of Brahm&
42; V I I I .7.39,44; IX .21.5-16; (the brothers Sanaka, Sanandana,
X.2.30-31; 24.4-5; 32.19; their Sanatana and Sanatsujata are
greatnessX .84.11; the efficacy of generally mentioned in a group)
their association X I. 12. Their creation III.12.4; IV .8.I;
SagaraSon of B&huka IX .8.4; their praise of the LordIII. 15.46-
ln d ra carries off his sacrificial horse 50; They curse Jaya and Vijaya
IX .8.8; Sagaras sons excavate the I I I .15.12-16; VI1.1.36 ff; their
earth and are burnt down by query on Yogic problem to Brahma
Kapila-IX .8.9-12; V. 19.29-30. . XI.13.17.
Sages (i) A set of seven per M a n - SanaiscaraT he planet Saturn son
van tara e.g. K asyapa and of Vivasvan and ChayaV I.6.41;
others in this M a n v a n ta ra V III.I3 .I0 ; His s p h e r e V . 2 2 . 16.
V IH .13.1-6. Sanatkumaravide Sanaka; also
(ii) U rsa M a jo r V .22.17. III.8.7; His spiritual guidance to
Sahadeva (i) Son of Pandu and PfthuIV.22.
M adri 1.7.50; IX.22.28 ; (ii) An incarnation of the Loitl
His sonsIX.22.30, 31. 1.3.6; 11.7.5.
(ii) Son of Jarasan d h a IX .22.9; SandhyaPresiding deity o! twilight^;
coronated by Kr$na X.72. her creation and description - III.
48. 20.28-53; III. 14.22-23; 18 26.
(iii) Son of H aryavana IX . 17. SandipaniTeacher of Krsna and
17. BalaramaX I.45.31; III.3.2, Krsna
(iv) Son of M itrayu 1X.22.1. restores his dead sonX.43. 38-46.
SakadvipaN am e of a continent Sahkar$ana (i) Son of Vasudeva -
V. 1.32-33; 20.24-28. IX.24.54
S akafisuraKilled bv K rsnaX.7. (ii) A manifestation ( V y u h t) of
. 4-17. the Lordpraised by Rudra
Sakuni (i) Son of H iranyakasipu, V. 17.16-24; V I. 16.29-33;
father of V rkasuraV II.2 18. also X.2.13; V.16. 34*48;
(ii) Son of D asarath of K ratha .8.4-6; X.39.44-45 ; Des
dvnasty; father of K aram bhi cription of his PersonV.25.
--IX .24.4-5. 1-13.
Salm ali-dvipaN am e of a continent, (iii) See Adi-&csa.
ruled by Y ajnabkhu V. 1.32-33; SankhacudaA Yaksa killed by
V.20.7-12. KfnaII.7.33; X.34.25-32.
SalvaA king gifted with Saubha SarhvaranaSon of Kkî. father of
an aerial car, invades D varakk KuruV I.6.41; IX ,22 4.
2236 Bhagavata
Safijaya (i) Son of G avalgana; 3.2; His sons 3.27.

advisor of D hrtarasjra1.13. SasabinduSon of Citra-ratha IX.
31, 36. 23.31; His progenyIX.23.32-23.
(ii) Son of K sattravfddha, father Satadhanu (i) Son of HfdikaIX .
of Ja y a IX . 17.16. 24.27 ; killed SatrajitX.57.
(iii) Son of BharmyasvaIX .21. 3-6; killed by KrsnaX.57.
32. 21; II.7.44.
(iv) Son of Ranaftjaya IX.12.13. (ii) The 8th Maurya kingX II.
SankhyaK apilas school of thought I . 15.
1.3.10; I I . 1.6; I I I .25.31; 26.3- Satajit (i) Son of Krsna and Jam -
68; 28.39-41; V II.7.22-27; X I.20- bavatiX.61.11
22; 22.12-16; 21-24, 29-32; 23.48- (ii) Son of Sahasrajit; father of
55; 24.2-28. HaihayaIX .23.21
SannyasaX I .19.38; duties of a (iii) Son of VirajaV.15.15.
SannyasinVI 1.12.6-10; 13.1 -24; &atarupaWife of Svayambhuva
1.18.22; 111.21.31; 22.19-20; X I. M anu111.12.53; Sec Svayam
18.12-27; Types of Sannyasa bhuva M anu also.
111.12.43. SatiDaughter of Daksa; R udras
&antanu Son of P ratipaIX.2.12- consort IV. 1-1, 47, 65; Her story
13; had Bhisma from G anga IV. 1requests R udras permission
IX .22.19; and others from Satya- to attend Daksas sacrificeIV. 3.8-
vati22 20; brought up K rpa 14; gives up her body when insulted
and K rpiIX .21.36. IV.4.9-27; Reborn as Himalayas
Santi (i) D aughter of K ardam a daugh ter IV. 7.58-65.
and Devahuti, wife of Athar- (ii) Daughter of Pracetasa Daksa;
v a n I I I .24.24; 1V.1.42. mother of Atharva ngiras
(ii) O ne of the T usita godsIV . V I.6.4, 9.
1.7. SatrajitSon of NimnaIX .24.12-
(iii) D aughter of Daksa, m arried 13; His daughter Satyabhama
to D harm aIV. 1.51; married to KrsnaX.56.1; 43 ;
(iv) Son of N ila; father of Gets Syamantaka gemX .56.1-2;
Susanti IX .21.30-31. killed by SatadhanvaX.57.3-6.
(v) Son of K rsna and K alindf Satrughna (i) Son of Dasaratha
X.61.14. and SumitraIX . 10.3 His
(vi) A sage expert in A tharva V eda sonsIX. 11.13, kills Lavana-
X II.7.4. sura 11.14.
Sarasvati (i) A riverVyasa divid (ii) Son of SvaphalkaIX.24.17.
ed Vedas on its bank 1.4. Sattvata (i) a devotee1.14.25;
15-27; T he Bhagavata II. 4.14
composed there 1.7.2-8 ; a tantra by N arada1.3.8
K ard am as penance on its a samliita (The Bhagavata)
bank II.9.44; II1.1.21; 21. 1.7.6.
6; V.20.10. (ii) Son of Ayubis descendant
(ii) Wife of Devaguhya, m other clansAndhaka, Mahabhoja
of Sarvabhaum aV III. 13.17. etc.IX .24.6
Sarga (i) A characteristic of Satya (T ruth
P uranasII. 10. (i) 1.16.27; 17.24; II.7.18 ; V III.
(ii) Creationtypes of 111.10.13- 20.4; XI.19.37
25. (ii) Name of Havirdlumas son
Sarm isthaD aughter of V rsap arv a; 1V.24.8.
Y ayati's queenV I.6.32 1 threw (iii) A sage in the 10th Manvan-
Devayani in a wellIX . 18.6-17; taraV III. 13.22.
H er sons 18.33. Satyaalias NilaK rsnas consoi t
S arpa (serpent)qualities worth X.58.32; 83.13-14; her sons
em ulatingX I.9.14-15. X.G1.13; 1.14.37; .3.4
Sarpa-satrasacrifice by Jananiejaya SatyabhamaK r siia's queenX . 56.
X II.6.16-28. 44; 83.9; her sonsX.61.10-11.
Saryati Son of SraddhadevaV III. S&tyaki alias Yuyudhanason . of
13.2; IX . 1.12; His daughter Satyaka; father of Jaya IX 24.
Sukanya marries Cyavana IX . 13-14; 1.10.18.
Index 2237
SatyavrataA royal sageV III.24. othersVI11.13.2-3; IX . 1.11 -12

10; became &rad d hade va M anu also L I3-16.
24.11; penance on the K itam ala Srisee Laksnii.
V III.24.12; His praise of the Sri-sailaName of a mountain V.
Divine Fish-VI11.24.46-53. 19.16; X.79.13.
SaubhariDisciple of D evam itra Sr?jiCreation (of the Universe) Ten
X I 1.6.50; marries 50 princesses of typesI I I .10; its orderIX . 1.8 IT;
M andh&taIX .6.38; His yogic its description11.5 21 -42; 6.1 -10;
powers6.39-54; cursed G aruda 11.10.1-32; III.5.23-36; 6.1-33;
X . 17.9-11; I I .7.45. 920-25; 10.11-28; X I. ch. 24.
Saunaka (i) Chief sage in Naimi- Srutadeva (i) K o n as Brahmana
saranya1.1.4 ; requested devotee from M ithila; Krsna
Siita to narrate the Bhagavata visits his houseX.86; He
1.4.1 ff; was born in M ar- eulogiz.es the Lord86.44-48;
kan^layas familyX I I .8.3. 11.7.45.
(ii) Son of Sunaka IX . 17.3. (ii) An attendant of the Lord
Savavni (i) Son of Vivasv&n and V III. 21.17.
ChiiyaV I.6.41; the 8th (iii) A Yadava1.14.32.
M a n u - V I I I .I 3 .il Subhadra (i) Son of Vasudcva and
(ii) A sage, knower of the A th a rva PauraviIX .24.47
Veda X I I .7.3 (ii) Son of K isna and Bhadra
(iii) An epic knowing sageX II X.61.17.
7.5. SubhadrAK rsnas sisterIX.24.55;
Siddhi (i) Supernatural Powers married to ArjunaX .86.1-12;
X I. 15 1.10.9; Her son Abhimanyu IX.
(ii) Wife of the Sun-god Bhaga 22.23.
V I .18.2 SudamAA flower-dealerreceived
fiisunaga A king of M agadhaX II. Krsna and Balaratna1.41.43-53;
1.5. praises the Lord41.45-47.
Sisupala Son of Dam aghosa and Sudaman (i) 7'he discus of Visnu
$rutarava IX .24 39 ; killed by protects the Sun and the Moon
K rsnaX .74.43; originally the from R ahuV.24.1-3; R eta
L ords atten d an tV I1 .10.35-46; liated Asvatth&mans missile
Em ancipatedV II. 1.13 If. 1.8.13; Arpbarisas praise of
Sita ( i) Q ueen of R am a IX . 13.18; S.IX.5.3.11.
her m arriage IX . 10.7; her (ii) S o n o fB h arataV . 7.3
abandonm entIX . 10.70; sons (iii) Son of Dhruvasandhi-IX.12.5
Lava and K usa 11.11; (iv) A Vidyadhara cursed to be a
enters the earth s wom b boa-constrictor relieved by
11.15. Kr?naX.34.12.
(ii) A branch of the (heavenly) Sudymna (i) Name of Ila after
G angaV. 17.5-6. transformation into a man
SomaT h e M oon-god; son of Atri IX . 1.22; becomes a woman
and AnasuyA IV . 1.15, 33; born again 1.26 Arrangemen t
from A tris eye IX . 14.2-3; per about his manhood and
formed Rajasuya sacrifice 14.4; womanhood !.39; His sons
his affair with T Sra and birth IX. 1.41see Ila.
of B udha IX . 14.4-14; m arried 27 (ii) Son of C&ksusa Manu. V III.
daughters of D aksa IV .6.23; II. 5.7
3.9. ukaThe son of Vyftsa; his great
Soul Individual : See Jiva ness1.2.2-3; 4.4-8; Approaches
Sraddha (i) Wife of Sraddhadeva Parlksita1.19.26-28; Praises the
M an u IX .1.14 LordII.4.12-24; was taught.the
(ii) D aughter o f K ardam a and Bh&gavata by VySsa1.7; his
wife of AAgiras 111.24.22 equality of outlook1.4.5; Krtvi
her progeny I I I .24.34-35. is regarded as the daughter of
(iii) D aughter o f Daksa. wife of Sukas shadowIX .2 1.25.
" b h a rm a IV. 1.50. Sulcra , *on of Kavi. a planet
SraddhadevaT h e seventh M anu V.22.12-13; daughter DevayanI
V I.6.40; H is sons Iksvaku and 1.24.34; sons $ a t^ a and Amarka
V II.5.1; dissuaded Bali to offer III. 12.54; Dialogue with Brahma

any land to VamanaVIII.19.30ff. III.13.6-17; goes to K ardam a for
Sumantu (i) Vyasas disciple D evahutis m arriage I I I .21.36;
ktiower of the Atharva Veda teaches religion to sages22.38 ;
X II.6.53; 1.4.22. teaches D hruva IV. 11.7-34 ;
(ii) Son of Jaim inia Sama singer prays the LordV III. 1.9-16 ; saved
X II.6.75; 7.1 by Y ajna from demons9.17-18.
SunabsepaSon of Ajigarta offered Syam antakaa precious stone given
by Hariscandra to VarupaIX . by the Sun god to SatrajitX.56.
7.21; Visvamitra adopts him as 1-3; the story about its change of
a son IX. 16.30. hands56.32-44.
SunitiWife of Uttanap&da, Dhruvas
motherIV.8.8-9; goes to heaven (T)
IV. 12.32.
Sura (i) Son of Viduratha, father Taittiriya Sakhaof Black Yajurveda
of BhajamnaIX .24.26; X II.6.65.
(ii) Son of Devamidha; queen Taksaka (i) Name of a serpent- -
Marina: 10 sons (Vasudeva bit PariksitX II .6.11-13
and others) and 5 daughters (ii) Son of PrasenajitIX . 12.8.
IX.24.27-31. T alatalaT he 4th nether world, its
(iii) Son of Vasudeva and Madira creation II. 1.26; 5.40; V.24.7-88.
IX.24.48. T am as (i) T he attributedarkness
SurabhiKasyapas wife : Mother 1.2.23; 13.55; II.4.5; 5.18.
of two hoofed beastsVI.6.26-27; (ii) Nescience this creation
sprinkled Kr?na with milk X .27; I I I . 10.17; 12.2; 20.18.
praise of Krsna27.19-20. Tam asaT he 4th M anuV.1.28 ;
SuryaThe Sun-god; praised by his ten sonsV III. 1.27.
Jada BharataV.7.14; goes round T am asa ego I I .5.24 ; I I I .5.31 ;
the M eruV.22.1 ff; description Tam asa creation III. 10.17.
of his chariotV.21.13; praised T am raparniA river in the South
by Y ajf&avalkya XII.6.67-72; IndiaIV.28.35; V.19.18; X.79.16.
taught him (Y) white Yajurveda Tapas (Penance)
X II.6.73-74; his mQnthwise forms (i) Its greatness^1.13.50; 11.9.
X II. 11.30-50. his charioteer 22; IV .8.71-80; IV.23.4-7 ;
AruriaVI.6.22. 28.35-38; VI.4.43-46; XL
Surya-vams aIX. chs. 1-13. 17.37.
Siitaalias UgrasravasSon of (ii) T he 6th heaven II. 1.28 ;
Romaharsanarequested to nar its creation I I .5.39.
rate Purana by Saunaka1.1.6-23; T a ra Brhaspati's wifeher affair
his praise of Vyasa and &uka1.2. with SomaBuddhas birthIX .
2-3: Begins the story of Pariksit 14.4-14.
1.7.12 ff. TattvasPrinciples (of Sankhyas)
SutalaThe third sub-terranean II.5.22-34; III.5.26-37; their
world, its creationII. 1.27; 5.40; enumeration 111.26. 10-15 ; their
V.24.7; descriptionV.24.18. presiding deities praise the Lord
Svadha (i) Daughter of Svayam- III.5.38-50.
bhuva Dak?aIV. 1.63-64. Tim e ; See Kdla
(ii) Wife of Angiras mother of T irthayatra (Pilgrimage) of V idura
PitrsVI.6.19. III. 1.17 ff., of BalaramaX.
Svaha (i) Dak?as daughter; Agnis chs. 78 & 79 of Parasuram aIX .
wife IV. 1.60. 15.41.
(ii) Uttered while obladng to T reta (i) N am e of a Yugaperiod :
godsII.7.38. characteristics o fX I1.3.20-
SvaphalkaSon of Vrsni, father of 23.
AkriiraIX.24.15. (ii) T h e three fires IX . 14.49.
Svaroci$aAgnis sonsecond Manu Trikfita (i) A m ountain in India
V III. 1.20. V.19.16; V III.2.1.
Sv&yambhuva M anuThe 1st M anu (ii) A branch of M eruV. 16.26.
born of BrahmaIII. 12.53. His Trisankualias Satyavratafather
progenyIII. 12. 54-55; IV.8.7; of H ariscandra IX.7.5-7.
Index 2239
Trivakra Kamâ's maid servant (ii) Son of K rsna and MitravindA

Krsna removes her deformityX. X.61.16
42.1-13; goes to herX.48. (iii) Grandson of Yay&ti, son of
1-10. her son UpakroiaX.90.34-1. T urvasu IX .2 3 .16.
TrnabinduSon of Bandhu; married (iv) Son of K ukara and father of
to Alambusa and his Progeny V ilom iIX .2 4 .19.
IX.2.30-31. V aikunfha (i) Nam e o f V isnu
T m avartaA demon killed by Krsna V III.5.4
X.7.18-33. (ii) T he Lord's region V II I .5.
TvastaSon of and Aditi 5; its description I I .8.9-14;
VI.6.39; married Prahlada's I I I . 15.12 fT; X.28.15-16 ; X.
daughter6.44; created V ftra to 88.25-26; Sanaka etc arrive
kill IndraV I.9.11-12. a t V . III.15.12 ff; Lord's
form in V. 15.38-45.
IV) V aisam payanaVyasa's disciple,
master of the Y ajurveda 1,4.21;
UddhavaKrsna's minister and de X II.6.52; his disciples expiate
votee; visits VrajaX.46; taught his sins6.61 -63; N arrator of
spiritual lore by KrsnaXI .6 ff; Puriinas alsoX II.7.5.
praises KrsnaX I.29 3 ff; Dialogue V aiiyaT he 3rd class in society
with V iduraIII. chs. 2 to 4; their characteristics and duties
goes to BadarikasramaIII.4.32; V I I .11.15; 11.23; X.24.20-31 ;
X I .29.47. their natureX I. 17.18.
UgrasenaSon of Ahuka and father VajasaniT he V eda given by the
of KarmaIX.24.21-24; coronated Sun God to Yajnavalkya X I 1.6.
X.45.12. 73-74.
Ordhva lokaUpper regions11.1. V ajra (i) Son of A niruddhaX.
27; 5.38-39. 90.37; coronated a t MathurA
Urjasvati (i) Daughter of Priya- 1.15.39.
vrataV. 1.24; Wife of Sukra, (ii) Indra's thunderboltm ade
Devayani *s mother 1.34; of DadhTci's bones V I. 10.
(ii) Wife of Pranava, a Vasu. 1-13.
U rvaiiBorn of N&rayanas lap V 5k (i) Goddess o f Speech born
X I.4.15; cursed by M itra and of Brahm&'s m outh 11.6.1;
Varuna to stay with Pururavas 10.19; .6 .1 2 ; 12.26;
IX .14.16-49; seen by M itra and Brahmft courts her 12.28-34
V arunaVI. 18.5-6; her sons (ii) T he organ of speech and its
IX. 15.1;/ her advice to Pururavas presiding deity I I I .6.12-13.
IX.14.36-39; X I.26.14-16; Ac Valakhilyas Sons o f K ratu and
companies the Sun-god in Marga- Kriy& IV . 1.39 ; praise the Sun-
iirsaIII. 11.41. godV .2 1.17.
Osa (i) Daughter of B&na married V .sam hit?------ A branch of the
to AniruddhaX.chs. 62 and 63. RgvedaX II.6.59.
(ii) Wife of Vibh&vasu, a Vasu V am ana (i) An incarnation of
VI.6.16. V ifnu1.3.19; I I .7.17; his
U ttam a (i) Son of UttanapAda and storyV III. ch. 18; begs
V I.8.9; killed by Raksasas three feet of land to Bali and
IV.10.3. vanquishes him V III. ch.
(ii) The 3rd M anuV.1.28; His 19; m arried to K irti, son
sonsV III. 1.23. BrhacchlokaV I. 18.8.
U ttanapadaSon of Svayarhbhuva (ii) Name of the elephant sup
M anuIV. 1.9; father of Dhruva porter (dig-gaja) of the world
The story ofIV.chs. 8 & 9. in the west. V. 20.39.
U ttaraWife of Abhimanyu, mother V&naprasthaT he third stage
of Parik$itIII.3.17. (dirama) o f life II I . 12.43 Duties
U ttar ay an aV .21.3-6. of a V.y iI .1 2 .P - 3 1 ; XI.8.1-11.
V arihaVifgu's incarnation1.3.
(V) 7; II.7.1; Bom from BrahmA's
Vahni (i) Presiding deity of speech noseI I I .13.18; His description
II.6.1; 10.19 13.27-30; His eulogy 13.34-
45; Fight with Hirai?y&k$aIII. Vatsara (i) A measure of time
chs. 18, 19; killsHiranyak?a III. III.l 1.13-14; V.22.7
13.32; 19.25-26; His mantraV. (ii) Son of Dhruva & Bhrami
18.35. IV. 10.1; coronatedIV.13.
Varaha kalpaIII. 11.36. 11; his progenyIV.13.
VarunaGuardian deity of the West; 12 fT.
son of Kasyapa and AditiVII.6. VedaTheir classification 1.3.21;
39; Father of Bhfgu and Valmiki 4.19-25; X I 1.6.49 ff. their names
V1.18.4-5; of Daksa-s&varni 1.4.20 ; helps revelation of
V III.13.18; his capital Vibhavari Brahman111.12.34-37; women
III. 17.26; attacked by Hiran- and &udras ineligible to study
yaksa 17.24-31; praise Krsna 1.4.25.
-XI.28.5-8. VenaSon of AngaIV. 13.18 ; coro
Vasis(ha (i) A mindborn son of natedIV. 14.2; killed by sages
Brahma111.12.20-23; mar 14.30-34; Prthu created out
ried to ArundhatiIV. 1.40-41. of his bodyIV. 15.1-5.
(ii) Born out of Brahma's sacri Vi (Bi)bhisanaYounger brother of
ficethe family preceptor of RavanaIV. 1.37; coronated as
Iksvakus, died through Nimi's a king of LankaIX. 10.32-33 ;
curseIX. 13.5. Lord's devotee11.7.45.
(iii) Born of Urvasi from Mitra- VibhiitiThe Lord's formsX I. 16.
varunafather of Sakti and 10-41.
grandfather of ParasaraVI. Vicitra-viryaSon of &antanu;
18.5. Dhrtaras(ra and Pandu born of
Vasu (i) Uparicara, son of Krtin his queensIX.22.21-25
of Piiru race and father of ViduraSoil of Vicitraviryas mis
Brhadratha, etc.IX .22.5-6 tress through VyasaIX.22.25;
(ii) Son of Ki'?na and Satyfi an incarnation of Yama 111.5.20;
X.61.13 1.13.15; His pilgrimageIII. 1.6-
(iii) Eight sons of Dharma Praja- 17; dialogue with U ddhava- III.
patiVI.6.11; II.3.3 1.24 to 4.36; dialogue with
(iv) Daughter of Dak$a and wife M aitreyaIII.5 to the end of IV
of DharmaVI.6.4 Skandha; returns to Hastinfipura
(v) Son of Kusa of the Solar 1.13.1; IV .31.30; dies at Prabhasa
RaceIX. 15.4. 1.15.49.
VasudevaKronas father; son of VidyadharaA tribe of demi god
SuraIX .24.28; married Devaki created by BrahmaII1 .20.44;
and her sistersIX.24.45; his Citrakctu their rulerVI. 16.28.
marriage procession after Devaki's VinataDaksa's daughter; Kasyapa's
marriageX.1.29; saves Devaki wife; sons Aruna and G aruda-
by promising her sons to Kaiiisa V I.6.21-22.
1.36-54; imprisoned with VindhyavaliBali's queen, other
Devaki 1.66; Krsna born of names Asana, K otaraVI11.20.
DevakiX.3.1-12; carries Krsna 17; praises the LordV II 1.22.20;
to Nandu's house3.51; gifts of had a hundred sons such as Biina -
cows for Krsna's birthX.45.28; VI. 18.17; X.63.20-21.
performs sacrificesX .84.42-56; V irabhadraBom of Rndra's lock
query to Narada about Bhagava- of hair- -destroyed Daksa's sacri
tismXI.2.4-9; listens to Narada's ficeIV. 5.1-26.
account of Bhagavatism preached V iratThe cosmic form of the Lord
to NimiXI. chs. 2-5; praises III.6 .9 ;; 7.21-22; Method of
KrspaX .3.13-22; 85.3-20; In meditation11.9.24-39.
his previous birth a Prajapati VisvamitraSon of king Gadhi,
named SutapasX .3.32-45. attained Brahmanahood IX . 16.
(ii) Founder of Kanva dynasty 28-29; adopted SunahsepaIX.
X II. 1.20. 16.30-35; his other sonsIX . 16.
VasukiThe serpent used as cord in 36; His sacrifice protected by
churning the seaVII 1.7.1. R&maIX . 10.5; His Menaka
VasumitraA king in SuAga dynasty affairIX.20.13 ff.
X I I .U 7. Visva-rupa (i) Son of Tvasta, mar-
Index 2241
ried RocanaVI.6.44-45; re learnt new (white) Yajurveda
quested by gods to be a sacrificial from the Sun (XI1.6.73-74)
priestV I.7.27-36; Indra cuts his also V I.15.13
three headsVI.9.1-4; Brother of (ii) Pupil of Hiranyan&bha IX.
Vrtra9.11-18. 12.4
(ii) Cosmic form of the Lord (iii) A teacher of the Rgvcda
I I .1.23-39; 5.35-42 ; 6.1-10; XI 1.6.54.
10.13-32; IV.9.13; shown YajusThe Yajurveda1.4.20; the
by Vamana to BaliV III. first teacherVaisampayana 1.
20.21-33; manifested by 4.21; also called NigadaXI 1.6.52;
Krsna to Yasoda and others, its branches6.61-65.
His permeationX .7.36-37; YamaSon of Vivasvan and Samjfta
8.37-38; 40.13-15; XI.16. VI .6.40; cursed by Man<javya
10-41; Lord's form described to be a Sudra (Vidura)III.5.20 ;
XII. 11.*5-9. explains the importance of God's
VilalaThe 2nd nether world; its nameV I.3.12-33; spiritual advice
creation11.1.27; 5.40; descrip in the form of a childVI1.2.37 ff.
tionV.24.7,17. YasodaWife of Nandawas Dharii,
VivasvanThe Sun-god, a son of the wife of Vasu Drona (now
Kajyapa and Aditiwives and Nanda in previous birthX.8.48;
progeny ofVI.6.38-41; V III. gives birth to YogamayS and ex
13.8-10. change of babies>^.3.51ties
Vr$ni (i) Son of MadhuIX.23.29 down Kr?na to a mortarX.9.14-
(ii) Son of SatvataIX .24.6 ; 20 ; shown His cosmic formX.7.
his sons24.12, 18. 36 and 8.37-38.
(iii) Son of Yugandhara, father YavanaKala-yavana attacks
of SvaphalkaIX.24.14. MathurdX.50.44 ff; Burnt down
VrtraCreated by Tvasja to kill by MucakundaX.51-12.
IndraVI.9.11-18. His fight with YayatiSon of NahusaIX. 18.3;
IndraVI. 10.15 ff.; V. prays the helps Devayani out of a well and
LordVI. 11.24-27; Indra kills him marries her and SarmisthaIX.
V. 12-32; and contracts Brah- 18.19, 31-32, His progeny18.33;
mahatya13.10 ff. was Citraketu cursed by Sukra and Puru, accepts
in former birthVI. 14.10 his decrepitude1X. 18.36-45;
Renunciation and tells the allegory
( of a goat to DevayaniIX. 19.
Y&davas-The descendants of Yadu YogaCharacteristics of111.28 ;
X.90.40-46; cursed by sages varieties ofXI.20.6ff; ways of
III.3.24; XI.1.12-17; killed meeting death by YogaIV.4.24-
each other in internecine strife 27; IV.23.13-18 ; other references:
X. ch. 30. 1.13.51-54; 15.41-42; II.].6-21;
YaduSon of Yayati and Devayani 2.15-16; 19-21; III.25.13-19; 28.
IX. 18.33; his sonsIX.23.20; his 1-37; I V.4.24-27; 8.43-44 ; 12.17-
dialogue with AvadhutaXI.7 .24ff. 18; V.6.6-9; VI.2. 40-42; V II.I5.
Yajfia (0 A sacrificeits kinds 30-35;X I.9.11-13; 14.32-37; 42-44.
III.34.40,- XI. 19.39 ; its YudhitfhiraA son of Pin^lu; per
excellenceIV.25.7 ff.; its formed .three horse-sacrifices1.8.
namesIII. 12.40. 6; consoles G&ndhfirl1.9.48;
(ii) VifnuII.3*.7; his repentance for the BhiLrata war
(iii) Son of Ruci and AkOtfa 1.8.46-52; protected kingdom
adopted by ^Sv&yaitibhuva ' well10.3-6; 12.4; Aijuna reports
Manu, married uaktfo& K ffpa'i death and he with brothers
IV. 1.3-8; 1.3.12; II.7.2; last departureI.chs. 14 & 15;
protected Indra and Manu Query to N&rada about &iup&la*s
} rom demonsV III. 1.18.
Yajnavalkya (i) Son of Devar&ta
absorption in the LordVII. 1
15-20; N&radas exposition of
Vaisampayana's pupil of various DharmasV II. ch. 11 to
YajurvedaX I1.6.62-64; 15; His sons Prativindhya and
renounced old Yajurveda and DevakaIX.22.29-30; Praise of
praised the sun-L-6.64-72; *X. 74.2-5; 83.3-4.
ooo

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Title - The Bhagavata Purana Part. 5

MOTILAL BANARSIDASS PUBLISHERS

16. Description of Visnus Glorious Manifestations 2003

to their total (mutual) destruction like a forest of bamboos

Vr?nis who were devoted and friendly to Brahmanas ; were

auspicious acts even though he had all his desires accomplished,

This is near Golmgar, sixteen miles to the east of D viraki

20. Learning of the unfailing curse of Brahma^as and

and adore the lotus-feet of Mukunda ( for which possession of

9. sage of well-observed vows ! Be pleased to instruct

18. Having enjoyed the pleasures (of sovereignty) of

1. (i) They were without clothes, but not nakedVR.

1. EK. : They arrived there at the time of pOnfOkuti.

29. To Jivas (embodied souls who are invested with a

1. R. quotes two couplets enumerating the following topics about

1. VR : All fear disappears when the Lord is meditated upon as the

natureregards himself as belonging to a particular caste, etc. All acts which

37. Due to the force of the Lords Maya, loss of memory

social duties or by force of nature as a consequence of ones acts in his previous

hallucinations (during wakefulness), on account of the mind of

41. * Such a devotee would bow to every being with

The king (,Nimi) requested :

V R : The devotee should regard himself as an integral part of the

49. * He is the foremost among the Lords votaries who

* EK : The five'placet* or components of bondage are the physical

for gaining the sovereignty of the three worlds. Nor does he

1. I differ from SR and on the interpretation of qjitdtma

such deluding powers. May your worshipful sires be gracious

able evils and miseries, the /ipj, being helpless, experiences

1. It is eternal Vi?tyu who as Kala withdraws, etc.VJ.

14. Deprived of its property of colour by the S&rhvartika

V J : Tlie process of dissolution is as follows : Akafa into the 1am -

which (when obtained) entails nothing but miseriesa veri

25. He should realize that the Soul, as an intelligent

30. He should learn how to discuss with each other and

King Nind asked :

1. EK. vide EB 3.576-614.

1. Although R distinguishes the three aspects of Reality, viz. as the

itself the power to describe it directly in positive terms. But in

* : At the beginning there was only the Brahman Om. It became

He neither grows nor does he decrease; He is the knower

39.* VR (The latter half ) : When we become oblivious of our body

off all Karmas and attains the supreme knowledge attainable

the Supreme Ruler, attains to that state of accomplishment1

1. $R. explains; Just as a child is tempted to gulp medicine by offer

concentration of the mind) and image of god (by removing the

U O r : The three worlds constitute a part of and exist within his

his attribute tamos, he became Rudra for the destruction of the

heaven), and attain directly to your highest region. No impedi

Ravana destroying his fort of Lanka. Victorious is1 Rama

3. Out of these, those who do not adore the Supreme

personal appetite unmindful of the consequences of such dest

and are reciprocally eaten by those very beasts in the next

1. AtwyA n&ma U lok& andhena tamasd99 vftdhl

22. Men of that Age are quiescent by nature; entertain

32. It is known to all that highly intelligent and discern

1. . Poetically explains how four types of muktis (liberation), viz.

practised the duties (the Bhdgaoata way of propitiating the

is your child; for he is the Supreme Ruler, the soul abiding in