B H AGAVATJ

SILJBODHTN
{Enriching th [Experience ofi Srimad-Bhagavatan^Sti

CANTOS 1
BHAKTI EDANTA
IDYAPlTHA

PUTH • TRADITION • TRANSFORMATION

 1

ABOUT BHAKTI VEDANTA VIDYAPITHA

On 21 May 1969, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada arrived at New
Vrindavan, West Virginia, U.S.A, on his first visit to the mountain asrama. This asrama was the first
farm community of the International Society for Kṛṣṇā Consciousness in the West. Srila
Prabtiupada had numerous ideas and desires on how to develop this community as a replica of
Vrndavana in India. Having left Vrndavana to spread the glories of Lord Kṛṣṇā, Srila
Prabhupada now set forth to Vrndavana - and the spirit of loving devotional service - in all ppts of
the

“I am so glad to learn that ont gentleman is going to open an dsram in the West Virginia,
and he has secured a big tract of land, 320 acres, qnd I Ipish that this tract of land n lay be
turned into New Vrindaban. jou have New York, New England, and so many "New"
duplicatesj of European countries in the USA why not import New Vrindaban in your
country?”
(Letter to Elayagriva, 17 March 1968)
Srila Prabhupada shared this vision for New Vrindavan with his disciples cp various occasions. In
his letters to Hayagrlva, Klrtananda and a few others between 1968 and 1973, Prabhupada
emphasized sever tl times on the various vital aspect^ of farm communities, namely - Ccw
protection, Sustainable Agriculture (producing own food), Simple Village Life (Plain living, High
thinking - saving time for spiritual advancement), a Place of Pilgrimage ta replica of Vrndavana,
with all major temples and kundas), a Place of Higher learn ng (Rupanuga Vidyapltha and Theistic
school) and ultimately a place for people to d< velop their love for Kṛṣṇā.
Focusing on the education aspect, Srila Prabhupada wrote to Aniruddha on 4 February 1969,
about his desire for a well-established system of education specifically dedicated to sastric study
or the study of the Vaisnava literatures. “...We can start a theological school also, along with a l oys
primary school. Our theological school will regularly teach our published books, such as Bhagavad-gita As It
Is, Srimad- Bhdgavatam, Teachings of Lord Caitanya, Nectar'of Devotion, Brahma Samhitd, and
 imm About Bhaktivedanta Vidyapitha

Kṛṣṇā. V( e wish tc hold examinations and award titles such as Bhaktisdstri\ Bha vaibhava.
and Bha,:tivedanta. The whole program will continue for seven years..jg
Desiring to implement this vision of Srila Prabhupada, His Holiness Radh: Swami
Maharaja directed 1SKCON Chowpatty to begin a farm communi|y cal Govardhan Eco
Village (GEV), focusing on the above-mentioned vital aspects. Si| its incept on in 2003, G1
v has made steady progress in the areas of cow p|otea and organic farming. In 2009, GEV
began its full-scale focus on the developnu nt (■ retreat center whi:h is mccesfully running
now. In recent years, Govardhan I Village replicated Vrndavana forest with its seven main
temples, Govardhanal and Yamuna River an gained local as well as international
popularity, 1 educational aspect; at GEV include - the activities of LNHO School fof unt
previleged rural children and the rural outreach programs conducted in over! villages
around GEV. In 2012, Bhaktivedanta Vidyapitha was established at GEV an addition to
ISKCON ' howpatty’s training program for the newly joined monks!

TRUTH • TRADITION • TRANSFORMATION

Bhaktivedanta Vidyapitha is a two-year, full time study course at Govardhan Ea Village. It

covers the s 'stematic study of Srimad-Bhagavatam and Sri CaitamI Caritamna translated and
commented by Srila Prabhupada. In ulditiof commentaries by azaryas like Srila Visvanatha
CakravartI Thakura are incorporaji in the syllabus to earich the understanding of the
students. The course is based om ‘5S’ model to help arovide a wholesome, all-round
development scheme for aj sinci|j practitioner of bhckti and the principles of truth, tradition
and transformation^^ delineate the core values behind the Bhaktivedanta Vidyapltha’s
vision and mission,)

TRUTH . TRADITION . TRANSFORMSTION

Our philosophy and practice of it is governed by an important fact - wej cant| invent God,
a religion and the practices that support it. It must come from the act|j source itself. Thus,
we follow a triad to qualify what we speak and practice - guru - sadhu: on : has to verify all
spiritual matters according to the instructions the scriptures (sdstra), the spiritual master
{guru) and the saintly persons (sddh§
 Bhagavata Subodhini

This ancient Vedic measure ensures t tat instructions and practice should not differ at any
point from the above-mentioned three and should always reconcile. Thus, we are sure that
we are following a genuine path. By following such a bona fide path one’s character will be
transformed like that of a sadhu, a saintly person. Truth, Tradition and Transformation are
symbolic equivalents for sastra, guru and sadhu respectively.
VISION
Inspiring and inculcating Vaisnava qualities and a mood of selfless service
in the followers of the International Society for Kṛṣṇā Consciousness, by
creating a strong sastric foundation for their spiritual lives.

MISSION
Assisting the devotees in unders tanding the glorious contribution of Srila
Prabhupada’s books, by systematically studying them and contemplating
practical ways for applicatiot of their teachings through an effective
educational framework as envisc ged by the Gaudiya Vaisnava parampara.
THE 5S’ MODEL

SVADHYAYA
(Scriptural Study)
 .. .. :: ' ..

ABOUT BHA GAVATA SUBODHINI

The Srimad-Bhagavatam has gained its prominence amongst modem philosophers,

theologians and historians due to the unprecedented efforts of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada, the founder-dearya of the International Society for
Kṛṣṇā Consciousness (ISKCON). He personally undertook the herculean task of
translating and providing an English commentary for this voluminous masterpiece, which
was originally rendered in the Sanskrit language. He unveiled to the English- speaking
world the secrets of Vedic cultuie that focused on perfecting the human form of life.
Having begun his society in the Bo very, a run-down suburb of New York City,
Bhaktivedanta Swami delivered daily classes on the Bhagavatam, where most of his
audiences were the beatniks of the counter culture - fondly known as the hippies. They took
to the illuminating radiance of the Bhagavatam and while basking in its splendour, the
hippies began to turn a new leaf. Society witnessed their change in character, appearance
and behaviour. Having once been a thorn in the social body of the New Yorkers, the hippies,
had nov become full-fledged contributing members of the society. Their incredible
transformation became first proof for the Bhagavatam's mmense potency; something unseen
by the study of any other literature.
BHAGAVATAM COMPARED TO THE LORD'S BODY
I he Srimad-Bhagavatam is a classic that is able to churn out endless lessons on life, personal
inspirations, philosophical knowledge and most importantly the meaning of life. Its glories
are limitless and it presents the rarest knowledge about the identity, nature and character of
the Supreme Creator, the Supreme Lord Sri Kṛṣṇā. The Srimad-Bhagavatam has twelve
cantos, which represent the different limbs of the transcendental bocy of the Supreme Lard.
padau yaa iyau prathama-dvitiyau trtiya-turyau kathitau yad-urii nabhis tatha
Oahcama eva sastho bhujantaram dor-yugalarh tathanyau kanthas tu ra an navamo
yadiyo mukharavindam dasamah praphullam ekada ;o yasya lalata-pattam sir o’pi tu
dvadasa eva bhati ■am adidevarh karuna-nidhanath tamala-varnarh
 suhitavataram
jpara-sar isara-samudra-setum bhajamahe bhagavata-svarupam

"The First and Second Cantos of the Bhagavatam are Sri Kṛṣṇā’s lotus feet.
The Third anc Fourth Cantos are His thighs. The Fifth Canto is His navel.
The Sixth Canto i; His chest. The Seventh and Eighth Cantos are His arms.
The Ninth Canto s His throat. The Tenth Canto is His beautiful lotus-face.
The Eleventh Canto is His forehead. The Twelfth Canto is His head. I bow
down to that Lord, the ocean of mercy whose color is like that of a tamdla tree
and who appears in this world for the welfare of all. I worship Him as the
bridge for crossing the i nfathomable ocean of material existence. The
Bhagavatam has appeared as His very Self." [Padma Pur ana]

SRILA PRABHUPAE A'S EMPHASIS ON SYSTEMATIC STUDY

Srila Prabhupada compared Bhagavatam study with taking darsana of the deity of Lord
Kṛṣṇā, which is done gradually from His lotus feet to the lotus face. He emphasizes a
step-by-step study of the Bhagavatam in his preface to Srimad- Bhagavatam:
“Srimzd-Bhagavatam begins with the definition of the ultimate source. It is a bona fide commentary
on the Vedanta-sutra by the same author, Srila Vyasadeva, and gra dually it develops into nine
cantos up to the highest state of God realization. The c nly qualification one needs to study this great
book of transcendental knowledge ts to proceed step by step cautiously and not jump forward
haphazardly as witl an ordinary book. It should be gone through chapter by chapter, one after
another. 7 he reading matter is so arranged with its original Sanskrit text, its English transliter at.
on, synonyms, translation and purports so that one is sure to become a God-reali. ed soul at the end
of finishing the first nine cantos. ”
THE ACARYAS' Ub PARALLELED CONTRIBUTION
The Vedic Encyclopedia, Snmad-Bhagavatam is like an ocean. Its expansive noumenal and
phenomenal subject matters with deep spiritual and philosophical insights, make it a text
for both researchers and relishers alike. Srila Prabhupada mentions in his purport to the
first /erse of Bhagavatam-. “...there is no doubt about the authority of the Bhagavatam. Within the
past five hundred years, many erudite scholars and acaryas like jiva Gosvdmi, Sanatana Gosvami,
Visvanatha Cakravarti, Vallabhdcdrya, and many other distinguished scholars even after the time of
Lord Caitanya made elaborate commentaries on the Bhagavatam. And the serious student would do
well to attempt to go through them to better relish the transcendental messages. ”
Most verses of the Bhagavatam £ re given descriptive commentaries by various Gaudiya
Vaisnava acaryas. Amongst them is the esteemed commentator Srlla Visvanatha Cakravarti
 Thakura. His explanations are devotional, relishing, logical, highly regarded in the
scholarly circles of Bhagavatam and are often quoted in the Bhaktivedanta purports. He is
well-1 nown for giving connections between verses and chapters, presenting the
conversations and prayers in an interesting dialogue manner and giving positive
interpretations or the blasphemous speech of demons in their various encounters with the
Lord and His devotees. Unsurprisingly therefore, Cakravarti Thakura’s commentaries have
been used for many of the supplementary links and notes provided in Bhagavata SubodhinI
for enhanced clarity.
BHAGAVATA SUBODHINI aims at helping the reader to relish studying or reading through
the Srimad-Bhagai atam. Evm regular readers of the Bhagavatam might find themselves
sometimes lost in the multitudes of conversations and flashbacks, struggling to keep track
of the vari rus personalities and episodes or understanding the complicated technical
aspects ol creation, universal form, time, etc. Because of this, readers tend to read selective
sections or pastimes from the Bhagavatam rather than endeavouring for a systematic
approach. Having taken into consideration all these academic anomalies that inhibit one from
fully delighting in the splendour of the Bhagavatam, the Bhaktivedanta Vidyapitha designed
a systematic framework to present the Bhagavatam in a lucid manner - Bhagavata SubodhinI.
Bhagavata SubodhinI simplifies the apparent complexity in
understanding the Bhagavat am, by uncovering and integrating the
explanations of Srlla Prabl upada and the previous acaryas, thus
catering for the taste and the needs of avid readers, scholars and even
newcomers to the Srimad-Bhagavatam.
Even one who h isn’t heard of the Bhagavatam, can read through Bhdgavata Subodhini and
develop an interest in the original manuscript. Nevertheless, this book, is not meant to be a
replacement for a detailed study of the Bhagavatam itself, but a complement for devotees,
students and curious readers. It is therefore advised that one simu taneously refer to the
Bhagavatam while going through this book and study Bhagavatam with he assistance of
Bhdgavata Subodhini. We hope that this attempt to serve the Vaisnava community will be
pleasing to all Vaisnavas. The following is a brief description ol the various features of
Bhdgavata Subodhini.
OVERVIEW
This is the main section of Bhdgavata Subodhini and gives an overview of the First and Second
Cantos, while the other sections serve as auxiliary contents that enhance one’s appreciation of
the subject matter. The following are the various features in this section.
• Canto At a Giance: Overview of the entire canto, presented in a flowchart.
• Chapter Overview chart: Provides a bird’s eye view of the major sections and subsections
of a chapter.
• Section: A groap of verses that fall under the same heading.
• Subsection: A sub-group of verses within a section
• Verse synops s: A brief summary of a verse that highlights its import (a condensed
version of its translation by Srlla Prabhupada and Srlla Visvanatha Cakravarti Th.ikura),
All the verses are duly numbered and important keywords of the Sanskrit verse are given
in brackets.
• Link: The connection between two verses, sections or subsections, which is often taken
from Sri a Visvanatha Cakravarti Thakura’s Sarartha Darsini commentary.
• Sanskrit Versi: A most vital verse of the chapter presented in the flow, which is worth
memori;:ing.
• Table: A list o! items under a section
• Flow Chart: Cives a bird’s eye view of a sequence of events or the flow of a set of prayers.
• Note: A vital comment or explanation on a verse or section, mainly related to the flow of
the chapter, taken from the purports of Srlla Prabhupada and/or Srlla Vis'vanatha Ca
cravarti Thakura for enhancing the understanding of those verses or sections, t leir context
and philosophical depth. [However, when Srlla Visvanatha Cakravarti Thakura gives a
unique and different perspective other than the one gi/en by Srlla Prabhupada, his name
is mentioned in that Note.]
SPECIAL VERSES
This section contains selected verses from a canto that carry a deep and extraordinary
significance in terms of philosophy (siddhanta) and emotion (bhdva), which would increasingly
enhance the reader's appreciation. These verses can be considered as jewels that are found in
the depths af the ocean and the deary as, our guides, help us in accessing them. We've
provided a list of a few citations by the various acaryas (wherever possible), focusing on the
numerous ways one can understand a single verse. These different angles of vision, in
relishing the verses of the Bhagavatam, are the glory of the Vaisnava acaryas who in this way
exhibit their astounding realizations and scholarly flare. Tht list of citations is not exhaustive
and surely all verses of the Bhagavatam are equally important. Nevertheless, from these few
pearls of special verses, one can get a glimpse ot the vast treasures hidden in the ocean of the
Bhagavatam.
THEMATIC COMPILATIONS
This section consists of various pror linent themes that are present in a specific canto of the
Srimad-Bhagavatam. Each compilation contains a comprehensive list of verses on a particular
theme. The objective of this section is to make the reader appreciate the cross-sectional
prominence of a specific theme revealed in various chapters of a canto, in addition to inspiring
one to study the Bhagavatam from various angles. These compilations are based on the analysis
and research of many devotees as part of their study in the Bhakti vedanta Yidyapitha course.
APPENDIX
The extensive lists of reference material from the Bhagavatam cantos are presented in this
section. Uni ike the Thematic Compilations, these materials are more or less direct in nature
with little or no analysis, such as, names of Lord Kṛṣṇā, saintly qualities and analogies. A
quick overview of the main characters that appear throughout the canto(s) are also presented.
This section aims at providing an interesting, quick, yet extensive refei ence guide.
NOMENCLATURE
To keep the reading of Bhdgavata Subodhini relatively simple, we’ve used the. referencing for vei
ses in the standard “Canto, Chapter and Verse Number” format. The following short forms
represent their equivalent expanded forms given against them.
• SB - Srimad-l hagavatam
• CC - Sri Caitanya-caritdmrta
• BRS - Bhakti- rasdmrta-sindhu
• CB - Caitanyn-bhagavata
• Q1 - Questior number 1;
• A1 - Answer to Q1
• 1.2.6 - SB Cat to One, Chapter Two, Verse Six
• 1.2.6 P - Srila Prabhupada’s purport on 1.2.6
• 1.2.6 V - Srila Visvanatha CakravartI Thakura’s commentary on 1.2.6
References to othei books are explicitly stated.
ABOUT I HE REVISED EDITION
The first volume of Bhdgavata Subhodini on Cantos One and Two was launched on 21st
September 201>, the auspicious day of Radhastami This book with its overview of
Srimad-Bhagavatam chapters with verse synopses, links, flow charts, etc., was well received by
the Vaisnava community and our team felt blessed and encouraged. With increased inspiration
and enthusiasm, we began working on the second volume of Bhdgavata Subhodini on Canto
Three. In our attempts to present Canto Three in a more refined and comprehensive manner, we
included additional notes from the purports of the acaryas along with all the elements presened
in the first volume. Also the verse synopses have been presented in a little more detailed
manner unlike the crisp presentation I I the first volume, and improvements have been made in
the areas of English editing £ nd nomenclature. Thus the second volume turned out to be more
comprehensive, bui still not exhaustive. We made this format standard for all the future
volumes of bhdgavata Subhodini and also wanted to present the first volume in this format. Thus
this revised edition of Bhdgavata Subhodini, Cantos One and Two, is more comprehensive with
additional tables and insights from the acaryas. Some minor mistal es and typos have also been
corrected and few suggestions from devotees have been incorporated. We hope that this
attempt would be pleasing to all the Vaisnavas.
We humbly bow down t:> all the Vaisnavas and seek their blessings that this book - with all
its faults in presentation, language and grammar - is able to inspire one to study the
Srimad-Bhaga >atam Srila Prabhupada quoted the following verse in his introduction to the
Bhagavatam. which we cite here with the faith that this book- form of Lord Kṛṣṇā will
bring light into the darkness of Kali-yuga and dissipate the ignorance in our hearts.
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namdny anantasya yaso ‘nkitani yac
chrnvanti gayanti grnanti sadhavah

“On the other hanl, that literature which is full of descriptions of the
transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited
Supreme Lord is a dif erent creation, full of transcendental words directed toward
bringing about a revolution in the impious lives of this world’s^ misdirected
civilization. Such transcendental literatures, even though imperfectly composed,
are heard, sung and a< cepted by purified men who are thoroughly honest.”
(1.5.11)

We pray that our hum! )le attempt in presenting this Bhdgavata Subodhini pleases Srila
Prabhupada, the dc zryas and the Vaisnava community.
- Bhaktivedanta Vidyapitha Team
 ABOUT THE FIRST TWO CANTOS

The Srlmad-Bhaga vat am, the ripened fruit of the tree of Vedic wisdom compiled by Srila
Vyasadeva ai the maturity of his knowledge, is non-different from the Supreme Lord, Sri
Kṛṣṇā. It is the granthavatara of the Lord that narrates the pastimes of various avataras of
the Lord. Glorified as a mahd-purdna, it is rich with the descriptions of the ten subjects
beginning with sarga.
atra sargo visargas ca sthanam posanam utayah
manvantaresanukatha nirodho muktir asrayah
In the Srtmad- Zhagavatam there are ten divisions of statements regarding the
following: (1) the creation of the universe, (2) subcreation, (3) planetary systems, (4)
piotection by the Lord, (5) creative impetus, (6) the change of Manus, (7) the science
of God, (8) returning home, back to Godhead, (9) liberation, and (10) the summum
bonum. [2.10.1]
However, it is further mentioned that the ultimate purpose of all the first nine topics is to
glorify the t( nth topic, which is the asraya-tattva or summum bonum (Lord Kṛṣṇā). J hus
the Srtmad-Bhagavatam has been prepared to explain Kṛṣṇā or the science of Kṛṣṇā.
It concludes that Lord Kṛṣṇā is the ultimate source of all energies, which is indicated ry
the very word Kṛṣṇā.
da :amasya visuddhy-artham navanam iha laksanam
'mrnayanti mahdtmdnah srutendrthena canjasa
To isolate the transcendence of the summum bonum, the symptoms of the rest are
described sometimes by Vedic inference, sometimes by direct explanation, and
sometimes by summary explanations given by the great sages. [2.10.2]
The first two cant rs of the Srimad-Bhagavatam correspond to the lotus feet of the Supreme
Lord. Therefore one should approach this transcendental literature with humility and
sincerity, by first studying these two cantos.
Srlla Jiva Gosvami mentions in his " "attva-sandarbha that the asraya-tattva is given special
prominence in the first two t antos of Srimad-Bhagavatam as follows: In the first three
chapters of the First ( anto, through the questions of the sages of Naimisaranya and the
answers by >uta Gosvami, especially in the Third Chapter (1.3.28 ete cdmsa-kaldh...) and in
the conversation between Narada Muni and Vyasadeva in Chapters Four to Six. n the
Second Canto also, the Absolute Truth as Lord Sri Kṛṣṇā is highlighted in the C
atuh-sloki.
Some scholars argue that the first two cantos are not a part of Srimad-Bhagavatam. based on
the following reasons: The First Canto is not a part of the Bhdgavatam, as Sukadeva
Gosvami speaks only from the Second Canto onwards. The Second Canto is not a part,
because Sukadeva Gosvami lists the definitions of the ten topics of the Bhdgavatam (sarga,
visarga...) at the end of this canto. Thus they think that the ten topics actually start from the
Third C anto and that the first two cantos are merely an introduction. They consider the ten
t ipics to occur sequentially from the Third to the Twelfth Canto.
However, Srlla Jiva Gosvami has explained that the ten principal topics of Srimad-
Bhagavatam are found within each o: the twelve cantos. He also says that one should not try
to assign each of the ten topi :s to a particular canto. Nor should the Srimad- Bhagavatam be
artificially interpreted to show that it deals with the topics successively. The simple fact is
that all aspects of knowledge important to human beings, summarized in the ten categories
mentioned above, are described with various degrees of emphasis and analysis throughout
the Srimad-Bhagavatam. (12.7.9-10 P). Although each topic is emphasized prominently in a
particular canto of the Bhdgavatam, the other topics are also discussed in those cantos, but
with a lesser emphasis. A careful study will revc al that sarga is prominently found the
Third Canto, visarga in the Fourth Canto, ithanam in the Fifth Canto, posana in the Sixth
Canto, uti in the Seventh Canto, ma ivantara in the Eighth Canto, isdnukatha in the Ninth
Canto, nirodha in the Twelfth Canto, mukti in the Eleventh Canto and dsraya in the Tenth
Canto, while the other topics are also found in these cantos with lesser prominence. The
prominence of these ten topics in particular cantos is confirmed by Srlla Prabhupada and
Srlla Visvanattia CakravartI Thakura. According to Srlla Jiva Gosvami, the first two cantos
discuss at least sarga, visarga, posana and certainly dsraya as described above.
The First canto of the Bha^ avatam introduces the key philosophical elements like bhakti,
Bhagavan, bhakta and Bhdgavatam that form the foundational understanding of a devotee and
the pron inent characters of the Srimad-Bhagavatam, namely Parlksit Maharaja, Sukadeva
Gosvami, Srlla Vyasadeva, Narada Muni, Vidura, Lord Kṛṣṇā, etc., along with their
backgrounds, to set the stage for the unfolding of this great literature. Right at the mset, there
are descriptions of the Absolute Truth and the highest (purpose of) leligion. Furthermore,
there is glorification of the Bhdgavatam throughout the canto in various contexts. The six
questions by the sages and their answers by Srlla Si ta Gosvami (1.1-3) establish the
importance of bhakti, Bhagavan and Bhdgavatam - devotional service as the supreme
occupation of a human being, Lord Kṛṣṇā as the Supreme Personality of Godhead and
the fountainhead of innumerous incarnations, and Bhdgavatam as the ultimate shelter of
religion after Lord Kṛṣṇā’s disappearance. The rest of the canto majorly deals with
answering the key questions asked by the sages about the history of the Bhdgavatam, the birth
and activities of Paricsit Maharaja and his meeting with Sukadeva Gosvami. While
presenting the history of the appearance of the Bhdgavatam (1.4-7), Suta Gosvami also gives
the backbones of Srila Vyasadeva and Narada Muni and the parampard of the Bhdgavatar t.
Along with the description of the events leading to the birth of Parlksit (1.12), we find the
prayers of Queen Kunti (1.8) and the departure and prayeis of Bhlsnadeva (1.9) that
announce the glory of a surrendered devotee. The chapters that de cribe Lord Kṛṣṇā’s
departure from Hastinapura (1.10) and entrance into Draraka (1. 1) reveal the feelings of
vipralambha and sambhoga of the residents of those places and even introduces the
madhurya-rasa of the queens of Dvaraka. Another important :haracter, Vidura is introduced
in 1.13 and the sages’ inquiry about the Maitreya-V dura samvada mentioned in this chapter
leads to the subject matter of the Third and Fourth Cantos. The canto progresses with
descriptions of the departure cf the Supreme Lord Kṛṣṇā (1.14), the retirement of the
virtuous Pandavas (1.15), the advent of evil Kali (1.16-17) and the renunciation of the able
king Parlksit (1. 8-19) she wing the necessity of the Srlmad-Bhagavatam and the circumstances
in which this g'anthavatara made its appearance. At the end of this canto, we get the most
important questions about life asked by Parlksit. Thus the First Canto with all its wonderful
aspects serves as an excellent introduction to this great transcendental text Srimc
d-Bhagavatam.
The Second canto, in its first three chapters (2.1-3) criticizes the grhamedhi and presents the
virat-rupa and Paramatma forms of the Lord as the objects of meditation for the attached
and detached yogis espectively. Then the supremacy of bhakti-yoga is established over the
otner processes such as astahga-yoga, karma-kanda and demigod worship. The questions by
Pariksit Maharaja (2.4) and Narada Muni (2.5) about creation begin the topic of sar?a. The
prayers of Sukadeva Gosvami (2.4) and the talks of Lord Brahma (2.5-7) that include the
descriptions of karana-srsti (creation of 23 elements - activities of Karanodakasayi Visnu),
karya-srsti (assembly of the elements - activities of Garahodakasayi Visnu), virdt-rupa
(details of the universe and social orders) and various avatdras (the Lord’s entrance into the
created universe) reveal once again that Loid Kṛṣṇā is the Supreme Lord and the
original source of everything that exists. Here Brahma gives special prominence to the
position and the activities of Lord Kṛṣṇā and humbly declares his subordinate
position. The answers to the long li: t of questions asked by Pariksit in 2.8 form a significant
portion of the subsequent Bhagavatam. Sukadeva Gosvami answers some of them through
the catuh-sloki Bhdg ivatam (2.9), containing sambandha-, abhideya- and prayojana- tat tv as, and
some through the description of the universal form. Thus the Second Canto, surveys
several processes of the Vedic landscape and ties them together as ultimately leadmg to
Ltrd Kṛṣṇā and Kṛṣṇā-bhakti. The ten topics of Bhagavatam (2.10) form another in
roduction, like a map to the contents of the Bhagavatam.
Apart from the above-ment oned highlights, the first two cantos contain many other
fascinating topics such as the superiority of Bhagavan over Brahman and Paramatma,
glorification of the Bhagavatam and Sdhkhya. Thus these two cantos together make them an
excellent prelude to the rett of the Bhagavatam. In this first volume of Bhagavata Subodhini,
these cantos tre presented in a simple and lucid manner to assist the reader in
understanding them. Simplified tables and flow charts can be found in the Overview
sections whereas the core topics are presented under Thematic Compilations. The Special
Verses and Appendix sections also aim to enhance the reader’s appreciation for these
cantos

SRIMAD-BHAGAVATAM
CANTO 1 OVERVIEW
 SRTMAD-BHAGAVATAM

Prelude

FIRST CAMO AT A GLANCE

1.1.1 Definition of Absolute Truth;

1.1.2 Glories of SrTmad-Bhagavatam;
1.1.3 Invitation to taste the sweetness
of Bhagavatam
' _______ _ ____ __ Ir.f5 ' J
Q1: Ultimate A1 & A2:
good for Devotional
Bhakti humanity (1.1.9) service
Q2: Essence of 1.2.6-29
•ill scriptures
Part A (1.1.11)
Suta
( y;
GosvamT's A3: To attract
answers to x pure souls
the six Q3: Purpose of 1.2.34 (also
questions of Kṛṣṇā's 1.3.23, 28;
the sages of appearance 1.8.35; 10.8.49)
Lord's (1.1.12) v ..... ..... y
Naimisaranya Appearance (
A4: Described
(1.1-3)' Q4:
in 1.2.30-33,
. ) Purusavataras
1.3.1-5
(1 .1 .1 7 ) Mi;.. ___ ; i
-------------- ..—.-I...,,, „— ------------ ___>

/—> A5: Described

Q5: LTlavataras in 1.3.6-27
(1.1.18)
Lord's Disappearance N. ------------------------- ------ ---------— ___ _y
y .......... .....
/\
Q6: Shelter for
religon after A6: SrTmad-
Kṛṣṇā's. Bhagavatam
disappearance 1.7.12-1.19
(1.1.23) .....
.. ...... .. ... ... .
 Vyasdeva's Out of compassion for Kali-yuga people he
activities edited the Vedas, wrote Puranas and
(1.4.14-31) compiled Mahabharata, yet dissatisfied
--- - ---- ,- _........................................................................
r Importance of describing Lord Kṛṣṇā's
Part B pastimes and glories of Bhakti
History of \
Narada's
Srimad- instructions to
Narada's past life and perfection by the
Bhagavatam association of bhaktivedantas
Vyasadeva
(1.4.14-1.7.11) (1.5-6)
H Vyasdeva Vyasdeva's vision of the Lord and His
compiles external energy
Srlmad-
Bhagavatam Vyasadeva taught Srimad-Bhagavatam tc
(1.7.1-10) Sukadeva Gosvami
..
y

Events leading to Parlksit's birth:

As'vatthama punished (1.7.12-58); Pariksit
saved in Uttara's womb and Queen
Kuntl's prayers (1.8); Bhlsmadeva's
Birth departure (1.9); Lord's departure from
(1.7.12-1.12) Hastinapura and entrance into Dvarak;
(1.10-11)

Pariksit's birth and brahmanas' prediction

'
of his future qualities (1.12)
PartC
Maharaja Events leading to enthroning Pariksit
Pariksit's Maharaja: Vidura enlightens Dhrtarastra
Birth who then retires (1.13); Kṛṣṇā's
disappearance (1.14); Yudhistira enthrones
Activities Pariksit and then retires, other Pandavas
and Activities follow (1.15)
meeting (1.13-18)
with
Parlksit's rule and punishment of Kali
Sukadeva (1.16-17)
Gosvami
(1.7.12-1.19)
Pariksit garlands Samika with dead snake
N,
_____________ and Srngi curses Pariksit (1.18)
M

Meeting Parlksit's repentance, renunciation and

Sukadeva meeting Sukadeva Gosvami on the bank
Gosvami of Ganges. Pariksit's inquired.
 1.1 QUESTIONS BY THE SAGES

1: Definition of the
Absolute Truth
1-2: Prelude --------- - --------~~ -- - ---
--------- -s
2: Glories of Srlmad-
Bhagavatam, Actual
religion
3: Invitation to relish
Srlmad-Bhagavatam

4: Sages assemble for a

4-8: Sages glorify Suta 1000 year sacrifice to
1 . 1 . Questions (iosvaml satisfy the Lord and the
devotees
by Sages V .............................................................................................................................................................................................. .............................. ...... .................................

>. ........ ............ ... ___ _

5-8: Sages offered seat to
Suta GosvamT and
glorified him
9-23: Sages describe the
i

Kali-yuga people
condemned state of Kali-
yuga people and ask six
questic ns expressing Eagerness to hear
their eagerness to hear
Six questions

3
■N»a| Canto I Overview

1 -3: I^ VOCATION AND PRELUDE TO SRIMAD-BHAGAVATAM

1. Definition of th< Absolute Truth - Kṛṣṇā (sambandha)

orii namo bhagavate vasudevaya
1. janmddy asya yato —» Primeval cause of all causes of creation, maintenance and destruction
of the manifested universes.
2. anvayad itaratai carthesv abhijnah —► directly and indirectly conscious of all the
manifestations.
3. svardt —► fully i idependent.
4. tene brahma hr da ya adi-kavaye —* first imparted the Vedic knowledge unto the heart of
Brahmt.
5. muhyanti yat surayah —* Even great sages and demigods are placed into illusion
o tejo-van-mrddrh yatha —» as one is bewildered by the illusory represen :ations of water
seen in fire, or land seen on water.
6. vinimayo yatra tri-sargo 'mrsa —> Only because of Him do the material universes,
temporarily manifested by reactions of the three modes, appear factual.
7. dhamna svena . add nirasta-kuhakam —> eternally existent in the transcendental abode, which
is forever free from illusion.
o satyam / ararh dhlmahi —> I meditate on that Absolute Truth.

2. Glories of Srimad-Bhagavatam (abhidheya), Definition of Real Religion

This Bhagavatam (srimad-bhagavate) [‘atra - here in’ is repeated thrice]...
1. dharmah projjhita-kaitavo —* completely rejects materially motivated religion (dharma, artha,
kdma and moksa).
2. paramo —> prop aunds highest truth.
3. nirmatsardnam satarh vedyarh —► is understandable by devotees who are pure in heart
(non-envious).
4. vastavam vastu —> distinguishes the highest reality from illusion.
o sivadam —> for the welfare of all.
5. tapa-trayonmuhmam —> uproots the three-fold miseries.
6. maha-muni-krte —> is compiled by Vyasadeva [in his maturity] and is sufficient for God
realisation.
o kith vd par air —* What is the need of any other scripture?
7. isvarah sadyo hrdy avarudhyate —* The Supreme Lord is established within his heart at once.
o krtibhih susrusubhis tat-ksanat —> As soon as one attentively and submissively hears
Srimad-Bhagavatam.
3. Invitation to relish Srimad-Bhagavatam (prayojana): O expert and thoughtful
men, please relish Srimad-Bhc gavatam, the mature fruit of the desire tree of Vedic
literatures that became tastier jy the touch of Srlla Sukadeva Gosvaml’s lips.
 nigvma-kalpa-taror galitam phalam
suka mukhad amrta-drava-samyutam
pit ata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukdh

4-8: SETTING THE SCENE FOR THE SAGES' INQUIRIES

4. Once in Naimisaranya, great sages headed by Śaunaka Rsi assembled to perform a

thousand-year sacrifice for the satisfaction of the Lord and His devotees.
Note: The great sages, wh0 know the right path for peace and prosperity, are
always anxious to do good for people in general, even at the risk of personal
inconvenience.
5. One day, all the sages after performing their morning duties, offered the vyasdsana to
Suta Gosvami and inquired with great respect as follows.
6-8: Sages praise the Qualities of Suva Gosvami
anagha Freed from all vices
6
adhitāni Well versed in the scriptures, Puranas and histories Also
ākhyatani explained them.
7
veda-vidam Eldest learned Vedantist
śreśthah (knows the knowledge of Vyasadeva and other sages)
8 saumya Gentle, pure and simple
snigdhasya Submissive (therefore your gurus endowed you with favours)
9-23: THE SIX QUESTIONS OF THE SAGES
9. Q1 - What is the absolute and ultimate good for the people in general?
Link 9  [10-11]: Suta Gosvāmi might propose that the sages hear everything and decide
what the best thing is. However, the sages request him to speak the essence (1.1.11), considering the
incompetence of Kali-yuga people (1.1.10) so that they can easily execute the process to attain the
ultimate goal.
10. Kali-yuga people: Short lifespan (ālapayuṣaḥ), quarrelsome, lazy (mandāḥ),
misguided (sumanda-matayaḥ, unlucky (manda-bhagyāḥ) and always disturbed (upadrutāḥ).
 prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ

11. Q2 - Explain the essence of all scriptures for the good of all living beings.
12. Q3 - Why did the Lord appear in the womb of Devakī as the son of Vasudeva?
13. Eagerness to hear: We are eager to know about Lord Kṛṣṇā, who appears for the
good (kṣemāya) and the upliftment (bhāvāya) of the jīvas.
14. Holy name: Materially entangled living beings can immediately be freed by even
unconsciously chanting Lord Kṛṣṇā's holy name, which is feared by fear personified.
āpannaḥ saḿsṛtiḿ ghorāḿ yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta yad bibheti svayaṃ bhayam
15. Devotees Vs. Ganges: Devotees of the Lord immediately sanctify those who come in touch
with them, whereas the Ganges waters can sanctify only after prolonged use.
yat-pāda-saḿśrayāḥ sūta munayaḥ praśamāyanāḥ
sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo 'nusevayā
16. Who, desiring deliverance (suddhi-kāmaḥ) from the vices of Kali-yuga is not willing to
hear the virtuous glories of the Lord?
17. Q4 - Describe the Lord’s adventures in His various incarnations (purusavataras) [according
to Srila Jiva Gosvami].
18. Q5 - Narrate the transcendental pastimes of the Lord's multi-incarnations
(lilāvatāras).
19. No satiation: Those who have developed taste for rasas with the Lord, relish hearing His
transcendental pastimes at every moment and are never tired.
vayaṃ tu na vitṛpyāma uttama-śloka-vikrame
yac-chṛṇvatāḿ rasa-jñānāḿ svādu svādu pade pade
Link 12 —> 20: We want to hear Lord Kṛṣṇā’s pastimes especially.
20. Lord Sri Kṛṣṇā along with Lord Balarama played like a human being (gudhaḥ
kapata-mānusaḥ) and performed many superhuman acts (ati-martyāni).
21. Knowing that Kali-yuga has begun, we assembled here on the pretext of a prolonged
sacrifice - only to hear at great length about Lord Kṛṣṇā.
22. Only by our got fortune did we meet you, the captain of the ship to cross the ocean of
Kali.
23. Q6 - Whom did the religious principles take shelter of, after Lord Kṛṣṇā’s departure?
 1.2 DIVINII Y AND DIVINE SERVICE

1-4: Offers obeisances

; 1-7: Suta Gosvami's 5: Glorifies sages' questions

reply
6-7: Answers to Q1 & Q2
(asked in 1.1.9 and 11)- Bhakti
8-10: Occupational duties and their g°al

11: Three features of the Absolute

Truth
8-15: Onh Bhakti 12: Realizing the Absolute Truth by
s to be ga ned b> devotional service
one's prescribed 13: Devotional service is the only
work purpose of varnas'rama
14: So, hear, glorify, remember and
1.2 Divinity & worship the Lord
Divine 15: Remembrance cuts the knots of
Service karma. Who won't hear?
16-20: Various stages of Bhakti
16-22: E hakti
progre: ses
21-22: Conclusion - All
transcendentalists perform Bhakti
23-25: Amongst the Gunavataras,
Visnu is to be worshiped
23-29: On y Kṛṣṇā is to 26-27: Rejecting Demigod worship
be woi shipped

28-29: Essence of all processes is

Vasudeva
30-33: Answer to Q4 Lord Kṛṣṇā manifests this world by
asked in 1.1.17 expanding into Purusavataras

34: Answe to Q3 Incarnations appear for reclaiming k<

asked in .1.12 pure souls
 1 -5: SRI A SOTA GOSVAMI'S REPLY BEGINS WITH OBEISANCES
1. Fully satisfied b) the perfect questions of the sages, Suta GosvamI thanked them and
attempted to re aly.
2-3: Suta Gosvami offers his obeisances to Srila Sukadeva Gosvami
2. I offer respects to Sukadeva Gosvami who can enter the hearts of all. When he left home
without undergoing any reformatory ceremonies, his father cried in separation and only tne
trees e> :hoed
3. Sukadeva Gosvtml is the spiritual master of all sages, who, out of his great compassion
for the gross materialists, spoke after his personal assimilation, this cream of Vedic
scriptures that acts as a transcendental torchlight {adhyatma-dipam).
yah svanubhavam akhila-sruti-sdram ekam
adhyatma-dipam atititirsatdm tamo 'ndham
samsdrinam karunaydha purdna-guhyarh
tarn vyasa-sunum upaydmi gururh muninam
4. Obeisances to h ara-Narayana Rsi, Mother Sarasvatl (spiritual counterpart) and Srila
Vyasadeva.
5. I have been just y questioned by you. Only questions related to Lord Kṛṣṇā are (/)
capable of benefitting all, and (ii) completely satisfy the self.
munayah sadhu prsto 'ham bhavadbhir loka-mahgalam yat krtah
Kṛṣṇā-samprasno yendtmd suprasidati Link: After offering obeisances and appreciating the
questions of the sages (Q1 to Q6 asked in 1.1), Suta C osvami now answers the questions.

6-7: SUTA GOSVAMI ANSWERS Q1 AND Q2 (ASKED IN 1.1.9,11)

6. The supreme occupation (paro dharma) for all humanity is that by which men can attain
unmotiv ited and uninterrupted loving devotional service unto the Lord, that completely
sati dies the self.
sa i >ai pumsdm paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
7. Bhakti unto Lori Kṛṣṇā enables one to immediately acquire causeless knowledge
and detachment from the world.
<
vdsudeve bliagavati bhakti-yogah prayojitah
janayaty asu viirdgyam jhdnam ca yad ahaitukam
Note A: Here ‘jhanath’ mi ans knowledge of the Lord’s form, qualities and sweetness.
‘Ahaitukam’ indicates that such knowledge is devoid of a desire for liberation.
 Note B: Q1 and Q2 are al out the ‘ultimate good for humanity’ and ‘the essence of all
scriptures’ respectively . T he answer is bhakti (as mentioned in 1.2.6-7) and the
process of bhakii (as explained up to 1.2.29).

8-15: ONLY BHAKTI if TO B. GAINED BY ONE'S PRESCRIBED WORK

8. Why is varnas'rama-dharma not paro dharma? - Occupational duties are only a useless
labour if they do not provoke attraction for the Lord s messages.
dharmah svanusthitah pumsarh visvaksena-kathasu yah
notpadayec yadi ratim srama eva hi kevalam
9. Occupational dities art meant for ultimate liberation (dharmasya hy dpavargasya) and not
for material gam (artha). One who is dedicated to a higher goal doesn't use material gain for
seise gratification.
10. Life’s desires shouldn't be directed for sense gratification. But maintaining a healthy life
for self-p -eservation, one should inquire only about the Absolute truth
(jipasya tattva-jijhdsd).
Link: What is that Absolute Truth (tattva)?
11. Learned transcendentalists call the nondual Absolute Truth as - (i) Brahman (Lord’s
effulgence), ( i) Paramiitma (Lord’s partial representation) and (iii) Bhagavan (the Personality
of Godhead).
vadanti tat tattua-vidas tattvarh yaj jhdnam advayam
h rahmeti / aramdtmeti bhagavan iti sabdyate
12. Process of realizing Absolute truth: The seriously inquisitive sage, equipped with
knowledge and detachment, realizes that Absolute Truth by devotional service in terms of
what he has heard rom the Vedanta-sruti.
tac :hraddadndna munayo jhdna-vairdgya-yuktayd
pasvanty atmani catmanam bhaktyd sruta-grhitayd
13. Conclusion: The only purpose of varnasrama is to please the Lord, Hari.
atah pumbhir dvija-srestha varnasrama-vibhdgasah
svanusthitasya dharmasya< samsiddhir hari-tosanam
14. Therefore, with one pointed attention, focus only on devotional service by hearing
about, glo ifying, remembering and worshiping the Lord.
tasmad ekena manasa bhagavan sdtvatdm patih s\ otavyah
kirtitavyas ca dhyeyah pujyas ca nityadd Link: The qualific ition for such bhakti is
faith in the Lord’s messages.
15. With sword n the hand, intelligent men cut through the binding knots of reactionary
work karma) by remembering the Personality of Godhead. Then who wouldn't hear the
Lord’s messages?
yac -anudhyasind yuktdh karma-granthi-nibandhanam
c hindanti kovidas tasya ko na kurydt kathd-ratim
16-21: BHAKTI PROGRESSES
Verses and the 9 Stages Individual Sanskrit phrases 14 Stages of Bhakti
1. Satam-krpa: causeless
Made possible by service to great
mercy of the devotees
16 devotees (syan mahat-sevayd
viprdh) 2. Mahat-seva: service to
I susriisoh sraddadhinasya | devotees
vasudeva-katha- ucih \ syan 3. Siraddha: faith
mahat-sevayd viprdh Hearing with care and attention
developed by serving
(susriisoh sraddadhanasya)
punya-tirtha-nisevandt devotees
[Service to devotees gives Serving those who are freed of all 4. Guru-padasrayah:
affinity to hear seeking shelter at the feet
vice (punya-tirtha-nisevanat)
Kṛṣṇā-kathd of guru (tirtha = guru).

iraddha Sadhu-sarig t Eager to hear the message of

Vasudeva (vasudeva-katha-rucih)
Bhajana-kriya
5. Bhajanesu-sprha:
17 Such a hearer develops the virtue eagerness to worship
smvatdm sva-kathah to hear and chant (srnvatdm sva-
Kṛṣṇāh kathah Kṛṣṇāh punya-sravana-
punya-sravana-kirtanah hrdy kirtanah)
antah stho hy
vidhunoti abhadrani
suhrt satam
[Kṛṣṇā then cleanses Kṛṣṇā, the benefactor of the
the heart of the hea er] devotee, cleanses the heart of (abhadrani = anarthas)
material desires (hrdy antah stho hy
Bhajana-krit a Anartha-nivr
abhadrani vidhunoti suhrt satqm)
tti

18
! nasta-prayesv abhadresu nityarh
bhdgavata sevaya bhagavaty
uttama-sloke bhaktir bhavati
naisthiki
[Regular bhdgavata-seva
destroys all anarthas and
bhakti becomes steady]
Anartha-nivrtti
Nistha
19
tadd rajas-tamo-bhdvah
kama-lobhadayas ca ye ceta etair
anaviddham sthitam sattve
prasldati
[Lower modes disappear,
one becomes happy]
Ruci
Asakti
20
epam prasanna-manaso
bhagavad-bhakti-yogatah
bhagavat-tativa-vijndnam
mukta-sahgasya jdyate
[The mind is enlivened in
bhakti and one realizes
bhagavat-tattva]
Bhava (Rati) Prema
Loving service to the Lord (bhakt
r bhavati...)
Regul: r hearing of the book
Bhdga >ata and serving the
devotee Bhagavata destroys all
inauspiciousness (nasta-prayesv
abhad -esu nityarh bhdgavata-
sevayi)
Loving service unto Lord Uttan
a-sloka is established as an irrevo
;able fact (bhagavaty uttam %-sloke
bhaktir bhavati . naisthiki)
The e fects of the lower modes of
passic n and ignorance - lust,
desire and hankering disappear
from :he heart it add rajas-tamo-
bhdvc h kama-lobhadayas ca ye)
The mind is unaffected due to
being established in goodness
and one becomes completely
happy ^ (ceta etair anaviddham
sthitam sattve prasidati)
The mind becomes enlivened ;
(ievam prasanna-manaso)
By er gaging in or contact of |
devotional service of Lord (bhat
avad-bhakti-yogatah)
One gains realized scientific
knovdedge of the Supreme
Person in the stage of liberation
free
from all material association
(,bhagavat-tattva-vijhdnarh muk
a-sahgasya jdyate)
6. Bhaktih: bhakti
7. Anarthapagamam:
disappearance of
obstacles
(inauspicious things,
including namaparadhas
are completely destroyed)
8. Nistha: steadiness
9. Ruci: taste (the heart is
no longer pierced by sense
objects. Due to a lack of
taste for material objects,
spiritual taste arises)
10. Asakti: firm
attachment
(.sthitam = asaktam, or
firmly attached)
11. Rati: fondness
12. Prema: devotional
love
13. Darsanam: vision j
(vijhdnam = experience,
annbhava. Realizations
follow prema)
14. Harer
madhuryanubhava:
direct experience of Lord
Hari’s sweetness
 21. The Results of following the bhakti process
bhidyc, te hrdaya-granthis Thus the knot in the heart is pierced
chidyante sarva-samsaydh All misgivings are cut to pieces

ksiyante casya karmani The chain of karma is terminated,

drsta evatmanisvare when one sees the self as master

Note: The above table depicts the fourteen progressive stages of bhakti as explained
by Srila Vis'v tnatha Cakra.varti Thakura, which are found in this set of verses
(1.2.16- 21 and the nine stages of bhakti that we generally know. These stages are
seen in the past life of Narada Muni (1.5.24-31) when he was the son of a
maidservant.
22. Even in sadha ta-bhakti, there are no difficulties: All transcendentalists have been
rendering devotional service to Lord Kṛṣṇā, with great delight, because such
devotional service is enlivening to the self.
a to vai kavayo nityam bhaktim paramaya muda i asudeve
bhagavati kurvanty atma-prasadanim

2 -29: ONLY LORD KṚṢṆĀ IS TO BE WORSHIPPED

Link: In the previous section (1.2.6-21) the glory of bhakti is described. In this section the glory of
Bhagavc n as the topmost object of worship is established.

23-25: Amongst the Gunavataras, Visnu is to be worshipped

23. The Lord, indi ectly associating with the three modes (goodness, passion and
ignorance), accepts :hree qualitative forms as Visnu, Brahma and Siva. Of these, the humans
can derive t ltimate benefit from Visnu (the form of pure goodness).
24. Passion is bettei than ignorance. But goodness is the best because it helps one to realize
the Absolute truth.
25. Therefore all the ancient sages worshipped the transcendental Supreme Lord to derive
the ultimate benefit Whoever follows them becomes eligible for liberation.
26-27: Rejecting demigod worship
26. Those who are : erious about liberation are non-envious, reject the ghastly forms of
demigods and wo -ship the blissful forms of Narayana and His incarnations.
27. Desiring material benefits, those who are in the modes of passion and ignorance
worship the demigods.
Link: “But Pitrs and devatas are said to be worshipable in the Vedas. What is wrong with their
worship?’ - Because the Vedas have their ultimate goal as Vasudeva.
 28-29: Essence of all proce >ses is Vasudeva
vasudeva-para veda Ultimate object of Vedas is Sri Kṛṣṇā
vasudeva-para mikhah Purpose of sacrifice is to please Sri Kṛṣṇā
vasudeva-para >oga Yoga is for realizing Sri Kṛṣṇā
vasudeva-parah kriydh Fruitive activities are rewarded by Sri Kṛṣṇā
vasudeva-param j idnam Sri Kṛṣṇā is supreme knowledge
vasudeva-param tapah Austerities are performed to know Sri Kṛṣṇā
vasudeva-paro dharmo Religion (dharma) is loving service unto Sri Kṛṣṇā
vasudeva-para gatih The supreme goal of life is Sri Kṛṣṇā
Note: After answering Q1 and Q2, Suta GosvamI answers Q4 about the Lord’s
purusavataras, who orchestrate the material creation.

30-33: ANSWER TO Q4 (ASKED IN 1 .1 .1 7): LORD KṚṢṆĀ MANIFESTS

THE MATERIAL WORLD BY LXPANDING INTO PURUSAVATARAS

30. Karanodakasayi Visnu: In tie beginning of material creation, the Lord, by His own
potency, created the universe, composed of the modes and the material cause and effect.
31. Garbhodakasayi and Ksiro iakasayi Visnu: The Lord personally entered this universe
and the bodies of the jivas. He appears to be one of the created beings, yet He is always
transcendentally situated.
32. The Lord as Supersoul pervades all things and thus appears to be many, although He
is one without a second (just as fire permeates wood).
33. The Supersoul enters the bodies of all living entities and helps them to enjoy the
effects of the three modes by the subtle mind.
Note: The purusavataras ar; further explained in 1.3.1-5. Before that, Suta GosvamI
answers Q3, about the purpi >se of the Lord’s appearance.
34. Answer to Q3 (asked in 1.1.12): Thus the Lord maintains all the planets inhabited by
the demigods, men and lower animals. Assuming various incarnations, He performs
pastimes to reclaim those in the mode of pure goodness.
Note: Srldhara SvamI and Srila Visvanatha CakravartI Thakura mention that the
specific purpose of Lord Crsna’s appearance is mentioned in KuntI Maharani’s
prayers, in 1.8.35. The answer to Q3 is also found in 10.8.49. Srila Prabhupada clearly
explains in his purports to these verses, the purpose of the Lord’s appearance, which
is to attract the sculs in this world back t<5 Godhead.
 1.3 KṚṢṆĀ IS THE SOURCE OF ALL INCARNATIONS

1: Karanodakasayi-Visnu —» Ingredients for

j 1-5: Purusavataras
6-29: Incarnations
and Their source,
Kṛṣṇā
30-34: Imaginary
-------------------- material forms (of
jlva and virat-
1.3. Kṛṣṇā rupa).
Is
the Source
of All
Incarnations
r \
3 >-39: Describing
material creation
2-5: Garbhodakasayl Visnu —*• Brahma;
Universal planetary systems; Source of all
______________ avataras
6-25: 22 Incarnations in this universe
26-28: But the Lord has unlimited
incarnations and Kṛṣṇā is their fountainhead
29: Careful recitation gives relief from
miseries
30: Virat-rupa is imaginary
31: Ignorant men impose material
conceptions on spirit
32: Beyond the gross form is a subtle form
(beyond these two is a spiritual form)
33-34: Self-realization - seeing the Lord
and the self
35 Rejecting the two materiaTTorms,
learned men describe the Lord's birth and
activities.
_ ■ — ---------------------------------------------------------------------------------------------------------------------

36-38: Qualifications to know the Lord -

and understanding worship favourably and continuously with
the Lord no reservation
39: Inquiries about the Lord invoke Love
for the Lord

40: Meant for ultimate good of people

' 40-44: Glories of 41-42: Cream of Vedic literature - from

Srimad- Vyasa to Sukadeva to Pariksit
Bhagavatam, the
43: Answer to Q6 (asked in 1.1.23) - Like the
literary
sun, arose after Kṛṣṇā's departure - gives
incarnation of
light to ignorant Kali-yuga people
Kṛṣṇā
44: I will speak what I have heard and
realized
 1-5: THE ROLES OF THE THREE PURUSA-AVATARAS
Link: Suta Gosvami answered Q4 by explaining about the purusdvatdras in 1.2.30-33. Now he gives
further details of the purusdvatdras in 1.3.1-S.

1. Karanodakasayl Visnu: The Supreme Lord accepted the form of first purusa for creating the
universes from mahat- attva and other elements.
2. Garbhodakas'ayi Visnu: A part of Maha-visnu lies in the waters of the universe and from
His navel, Brahma takes birth.
3. All the universal planetary syst;ms are imagined to be situated in the extensive body of the
purusa (Garbnodakasa n Visnu), whose form is eternally spiritual.
4. The devotees, with their perfect eyes, see the transcendental form of the purusa, having
thousands of eyes, legs, thig is, heads, ears, etc.
5. This form of Visnu (Garbhodacasayi Visnu) is the source (nidhanam) and the indestructible
seed (avyaya bijam) of various incarnations within the universe.
Link: After explaining about the purusdvatdras (answer to Q4), Suta Gosvami explains about the
lildvataras (answer to Q5).
6-27:22 INCARNATIONS OF T TE LORD (ANSWER TO Q5 ASKED IN 1.1.18)
Incarnation Activity
The Kumaras Being situated in a vow of celibacy, they underwent
6
severe auste rities for realization of the Absolute Truth.
7 Enjoyer of all sacrifices - He lifted the earth from the nether regions of the
Boar universe.
Devarsi Narada Colle cted expositions of the Vedas that deal with devo
8
ional service and inspire non-fruitive action.
9 Nara and Narayana Undf rtook severe, exemplary penances to control the
senses.
Lord Kapila Gave an exposition of the creative elements and meta
10
ihysics to Asuri Brahmana.
11 Dattatreya - Son of Atri Spok : on the subject of transcendence to Alarka,
and Anasuya Prahlada and ethers (Yadu, Haihaya, etc.)
12 Yajna, Cont oiled the period during the change of
Son of Prajapati Ruci and Svayambhuva Mann and was assisted by demigods
Akuti such as His son Yam;. ^