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Jai Shri Krishna, a Meenakshi Sagar Production which will be aired every Monday to Friday at 8.30 PM speaks of the joyful story of God Krishna’s childhood adventures. A multi-layered, magnificent epic tale of this universal God will trace natkhat gopal’s journey right from his birth under dire circumstances to being taken to Gokul and being nurtured by his surrogate mother Yashoda and finally leading to the killing of his sinister uncle Kans.

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http://i343.photobucket.com/albums/o450/RadhaShyaam/Krishna/0-1014.jpg
http://i343.photobucket.com/albums/o450/RadhaShyaam/Krishna/0-2013.jpg

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:):)

SHare All The related stuff and articles Wid "Krishna" here .........


:):)

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Related Stories ..

Online Stories Related With True Love..ANd with the name of RadheKrishna ....

RadheKrishna
(http://forum.indya.com/showthread.php?t=107431)
RadheKrishna 2 (http://forum.indya.com/showthread.php?t=110336)

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RadheKrishna .... Kahani Kalyug mein Pyaar kii...


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JAY SHRI KRISHAN




http://www.sulekha.com/mstore/locrekha/albums/default/KRISNA.jpg

BHAGAWAN SHRI KRISHNA AND RADHA



Bhagwan shri Krishna is known for his yoga teaching.

On of his names is The Yogeswar, meaning the lord of yoga.

He professed the yoga and karma theories to his disciple Arjuna.

With Radha, his devotee and a lover too, he sang songs of love in Vrindavan, that is near Mathura.

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Sri Gopal of Krishnadas Kaviraj

http://bp2.blogger.com/_DzN2Jj2U5Bk/Rv_r1pGXCPI/AAAAAAAAAEc/o9jHhUQirMo/s320/SriGopal_KrishnaDasKaviraj.jpg

This is the deity of Sri Gopal worshipped by Sri Krishna Das Kaviraj at his residence of Sripat JhamatPur, Bardawan. West Bengal.
Picture published at Dhimahi , yearly magazine published from Ekachakra, by Mahanta Srimad Jivararan Das Babaji.

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Lord Krishna
According to the Hindu scriptures, Lord Krishna came on the earth about 5031 years ago. The purpose behind this was to eliminate the demons, spread the religion, expand the knowledge about the Purna Purushottam (by Geeta's meesage adn by His life on earth as Krishna), play the Leelas and create peace in the society.




Story of Kansa's rule before the birth of Krishna? :




In Mathura (northwestern India) there was a king name Kansa. To become a king, Kansa imprisoned his father and other honest ministers. Kansa was a strong and powerful ruler. He wanted to be immortal (yes, it is funny but many people want that, true?) and so wanted to takeover the Indralok. In his rule, people were unhappy, army was out of control and worship of Narayan was a challenge to the king. During the marriage ceremony of Kansa's sister Devki with Vasudev, there was a skyspeech to warn Kansa about his death confirmed by Devki's 8th son, Purna Purushottam Lord Krishna Himself. This skyspeech made Kansa so rude that he was ready to kill his sister right there. Vasudev's request for forgiveness didn't work at that time. Finally Vasudev's assurance about giving his kids to Kansa right at the birth worked. Kansa imprisoned Devki and Vasudev.

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Story about birth: Devaki's six innocent childs were already killed by her brother, kansa. The seventh child, Balrama was transported to Rohini's womb secretely. As of Kansa' knowledge, the seventh child died in the womb. As the number was going closer to eight, Kansa was more and more afraid and he arranged a tight security around the couple. Finally, it was the time for the eighth child, lord Krishna. Parents were afraid that this eighth child will also be killed by mama kansa. The guards were strictly warned to inform kansa as soon as Devki gives birth to eighth child. According to Indian calendar, It was Shravan Vad Aatham's (July 19, 3028 B.C.) midnight and lord Narayan took birth through Devki's garbha. The parents were happy, but it was only for few seconds; they were afraid that Kansa will come and kill this innocent child too. Simple parents were not aware of the fact that this was Narayan Himself and Kansa cannot hurt Him. Unusual things started to happen: Guards fall asleep, chains (bonding Vasudev and Devki) freed, prison doors opened, lightning and rain started and all of a sudden there was a skyspeech telling Vasudev to take new born child to Gokul at Nandji (Vasudev's friend)'s home and bring Nandji's new born baby girl to the prison. Following skyspeech, Vasudev placed Narayan in a small nested wooden bowl (topli) and putting bowl on the head he started walking towards Gokul. Due to heavy rain there was a heavy flood in Yamuna river, but Vasudev continued crossing the river. Finally, the water became so high that it touched baby's little feet. As the water touched Baby feet, it started to go down and made way for Vasudev to cross the river. Just like mother Yamuna was eager to touch Hari's feet. There was Sheshnag protecting baby from the rain and wind.
Lord had everything arranged. Nandji's wife, Yashoda recently gave a birth to a girl. Lord had already explained the plan (By coming in a dream) to Nandji. When Vasudev knocked Nandji's door, Nandji gladly welcomed him and gave him new born girl. Yashoda was in a deep sleep, unaware of the fact that she gave a birth to a girl. Leaving Krishna at Gokul, Vasudev walked back to Mathura. Right after Vasudev reached the jail, chains tied the couple again, doors got locked and guards woke up. Seeing a baby in Devki's lap, guards ran to inform Kansa. Scared of the death, Kansa came to the jail to kill the eighth baby. Just like he did to seven babies, Kansa grabbed the baby and threw her on the wall. This was Mata Yogmaya herself as a new born baby, following Narayan's order. Instead hitting the wall, the baby disappeared in the sky warning Kansa of the fact that Devki's eighth son has born and is being raised in Gokul.

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Next day in Gokul:



Yes, the lord is now in Gokul, a small village in India. People of Gokul are very happy seeing their village leader (Mukhiya of the village) having a baby boy after long time of marriage. Saying that lord came in their dream and is asking for milk, butter, yogurt and sweets, Gopis (milkmaid girls) are bringing these for the baby. People are dancing, singing, "nand gher anand bhayo jay kanaiya lalki, jay kanaiya lalki hathi-ghoda palkhi" while throwing gulal(red color powder) on one another. Nand-Yashoda are donating cows to the brahmins. Mother Yashoda is swinging baby in little golden swing. Gokulvasi are eager to catch a glimpse of a baby. The sound of the ceremony is so loud that it is reaching all the way to Mathura.




Childhood in Gokul:



In his full form, lord krishna is giving full chance of service to Gokulvasis. He is protecting Gokulvasis from the demons. Kansa' all the efforts such as sending Putna and other demons to kill Devki's eighth son were deminished. Lord was playing with his friends just like an ordinary boy. Cowherd, butterthief, naughty, loving nandlal was the heart of Gokul. The plays of the Lord during childhood are most favorite for most devotees and many sect including Vaishnavas recite them frequently.

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Govardhandhari:





There was a continuous drought for 2-3 years in Gokul. Thinking that this might be an anger of Devraj, Indra, villagers decide to perform a Yagna (a religious activity) to please Devendra. Arguing the fact that God can never get angry on his devotees, Krishna opposed this activity. Krishna suggested to worship Mount Govardhan and cows who are actually helping us in surviving. Since Krishna was only 4-5 year old baby, it was hard to convinve people, but finally people listened Him. Not performing a Yagna made Devendra feel like an insult. Devraj's ego was hurt and so he decided to give a flood to Gokulvasis. But how can someone hurt those who are protected by Narayan Himself! Continuous rain drove a flood in Gokul. Finally, Krishna decided to lift Govardhan mountain. All the people and animals passed 7 days under this shelter. Finally, Devendra was tired and he realized his mistake. Thus Krishna was also called Giridhar or Govardhandhari.






Killing Kansa:



As it was claimed by the skyspeech, Lord Krishna, kills evil kansa mama (maternal uncle) at a young age and thus He frees people from Kans's torturing and establishes peace in Mathura by bringing Ugrasen (Kansa's father) back as king.

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Gopis and RadhaKrishna:





The God has never come to this earth alone. His bhaktos from Goloka were also in Nandgaon as Gop-Gopis alongwith Radha. Breaking butterpots of gopis, playing gilli-danda (a game like cricket and baseball) with gwals, Naagdaman, Maharaas with gopis and cow herding are few of His activities of childhood. In Vraj. Lord also meets His beloved, Radha and there are many prasangos of their sweet milan. Lord's leaving for Hastinapur became unbearable pain for Radha and gop-gopis and villagers. Yes, they knew that Lord is everywhere and He is always with them, but this moment after having fun with Lord for such a long time in human form was just unbearable. Lords' this time is also favourite to most devotees.






War of Mahabharata:


Krishna kept bhakta Arjun's side and thus it was the victory of the righteousness.







Message of Geeta:





At the beginning of the Mahabharat war, Arjun looses his courage as he sees his family, friends, Guru and other respected and dear people. Because the establishment of the dharma (righteousness) was not possible without this war, Lord Krishna who is acting as Arjun's charitee (sarthi), reminds Arjun not to forget the side of truth and religion. Arjun's mind falls in confusion state and the Lord removes Arjun's confusing by answering/explaining each question ; The Lord does not force Arjun to fight, but gives him guidance to make correct decision. This message is calld "Geeta' and it is full of knowledge and wisdom. Also, here in the battlefield, Krishna reveals Himself to Arjun as "PurnaPurushottam" by giving him His divine darshan. The Lord makes it clear to Arjun that one should only seek Lord krishna's shelter and no one else's (Sanskrit: mamam eke sharnam, Gujarati: Mare eklane sharne aav). The very nature of humanbeing should not surrender to adharmi duryodhan (wrongdoers). Lord reveals His Virat Swaroop (true form) as PurnaPurushottam at one point during the message by providing special devine vision to see that without getting blind. This means, we need worship (Bhakti), righteousness (Dharma), knowledge (Gyan) and detachment towrds mortal things (Vairag) as a glasses (divine vision) to understand Krushn and His Lilas.

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After the Pandavas win the war and Ram Rajya (peace, justice and religiousness) comes to the land, Krushna goes to Dwarika and rules there for many many years before leaving this earth to go back to His abode, Goloka.

More to come.......

Many recent Hindi TV programs cassettes/dvds (such as Mahabharat, Krishna, Ramayan, Narsinha Mehta, and others) are worth watching.
These cassettes/dvds will provide the knowledge through visual and hearing which makes it pleasant for modern society where people do not read the Geeta, Mahabharat, Vedas, Upnishadas, and other scriptures.


Note: Today, mahimaa and attaraction towards Krishna is so much that most newly evolving sects of the modern era are using Krishna's name, plays and messages in their sect, but by making cosmetic changes. Some so called saints and leaders of newly evolved sects use bad techniques to spread their views (such as, continuously telling the devotees that their spiritual form being worshipped is higher than Krishna), what a shameful act!!!!!! While worshipping ultimate supreme, there is no need to compare. The Lord of such fake saints and leaders must be feeling pity on them.

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Sri Sri Radha-Danbihari, Barsana

http://bp1.blogger.com/_S3gLCzkaJAI/SAQiJc8KN_I/AAAAAAAAAB8/rlrd1udYn-8/s400/Dan+Bihari.jpg
Sri Sri Radha-Danbihariju; Their mandir is located just to the south of Sriji Mandir in Barsana on the parikrama route.

[Preety Girl]

http://i537.photobucket.com/albums/ff339/crazygal_654/21_10krishana.jpg

Two years and ten months old Dhriti Bhatia is currently the toast of Indian television. She plays the role of Krishna in Jai Shri Krishna and it seems Dhriti is quite a natkhat makhanchor in real life too.
"She is very active and naughty. Once she gets a break all her masti starts," says her father. Dhriti shoots for about 3-4 hours a day and is always accompanied by her parents on the sets.
And if you think being acting at such a young age is any trouble for the little girl you are wrong.

"We have the script and following it we make her understand what and how a particular scene is suppose to be done," says Dhriti's father.

Dialogues in the show are definitely a result of the voice-over but what about the expressions - where does she get all those cute excellent expressions from; to this the proud father says, "It's all God's gift!"

After 45 days, sweet little kid has got attached to almost everyone on the sets and gets along well. Her co-ordination with other child characters is amazing as she plays and interacts with them in a better way. "She has even managed to learn some professional words like 'cap-up' instead of pack up," laughs her father.

And like in the case of all child artists, there are days when Dhriti is in no mood to stand before the camera. "When not in the mood she keeps saying bahar chalo whether it's an outdoor shoot or an indoor or simply starts crying."

This is not Dhriti's first brush with fame. At an age when most toddlers are enjoying allt he attention in their homes, cute little Dhriti has been the face in many adverts already.

Earlier too, she has worked in for commercials like Junior Horlicks and Emami Powder.

Talking about her future, Dhriti's parents say they want to move from TV to the bigger screen soon. "I am looking forward to a Bollywood assignment now but once she grows up… she'll decide what she has to do further," says her father.

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:eek::eek::eek:

He Is SHe ......

LOlz.....

ThanX a Ton for making it ...

Even I didn't know ..

i watch that daily ... :D

[Preety Girl]

He Is SHe ......

LOlz.....

ThanX a Ton for making it ...

Even I didn't know ..

i watch that daily ...


hey itz my pleasure
n i knew it that he is she:D
but didnt know the whole biography:)

[aaakjj]

http://www.ruchiskitchen.com/images/Festivals/krishna2.jpg




Janmashtami (also known as Krishnastami or Gokulastami) is a festival dedicated to Lord Sri Krishna and commemorates his birth.
His birthday falls on the eight day (Ashtami of Krishna Paksh) of a lunar fortnight i.e. 8th day after Raksha Bandhan, hence it is named as (Krishna+ashtami) which comes sometime in August and is celebrated over two days.
The first day is Krishnashtami or Gokulashtami. The second day is called Kalastami or more popularly Janmashtami.
At midnight between the first and second days the birth of Lord Krishna is replicated with pomp and ceremony. Delicacies are prepared from milk and curds that Krishna loved. The more popular ceremony of Dahi-handi (breaking a pot full of milk and its derivatives} takes place on the second day.
The temples of Vrindavan witness an extravagant and colourful celebration on this occasion. The image of the infant Krishna is bathed at midnight and is placed in a cradle, amidst the blowing of conch shells and the ringing of bells. Devotional songs and dances mark the celebration of this festive occasion all over Northern India. Beliefs : Sri Krishna, the ninth incarnation of Lord Vishnu is the most popular avatar and all other deities are regarded as his manifestation. His story and his exploits(leela) are numerous and very well known. To the Hindu, he is the supreme statesman, warrior, hero, philosopher, teacher and god himself.

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Lord Krishna is the Supreme
As predicted 5000 years ago, In Kali Yuga there will be so many bogus Gurus (or their followers) who will claim to be God.

Simply ask them to show the Universe in their mouth or expand into 16,108 forms, or lift a mountain. If they can't then you know they are bogus. If the Guru is not alive today, then did he do any of these things when they were alive?

Anyone can claim to be God, but who can actually prove it?

To protect innocent people from imposters, Arjuna asked Lord Krishna to prove his divinity. Lord Krishna grants Arjuna divine vision and reveals his spectacular unlimited forms as the cosmic universe. Thus he conclusively establishes his divinity.

“Arjuna saw in that universal form unlimited mouths, unlimited eye, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many diving upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over his body. All was wondrous, brilliant, unlimited, all expanding.

If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the supreme person in that universal form.”
(Bhagavad-Gita 11.10-12)

In each incarnation, Lord Krishna proved that he was God, all the details can be found in the Srimad Bhagavatam. Here we will focus on his incarnation 5000 years ago.

Lord Krishna performed miracles that no other being can perform.

• When Lord Krishna was 7 years old, he lifted a mountain (26 miles in perimeter) and held it up with his one hand for 7 days. Witnessed by tens of thousands of people who were standing underneath the mountain.

• Lord Krishna expanded his body into 16,108 forms. Which means he duplicated his body into 16,108 identical bodies.

• Lord Krishna transformed himself into others. This means he can make himself into a copy of anyone.

• Lord Krishna made the sun rise and fall at his will.

• Lord Krishna granted Arjuna divine vision and reveled his spectacular unlimited form as the cosmic universe. In which Arjuna could see the various forms of Lord Krishna, and unlimited Planets while being seated in one place. He was also shown the past, present, and future.

• When Lord Krishna’s mother looked into his mouth, he showed her the cosmic creation within his mouth. She could see unlimited Planets in the Lord’s mouth.

• Lord Krishna multiplied food. When 100 hungry holy men were visiting a place, they asked a nearby homeowner to prepare lunch for them. But the home had no food except one grain of rice. The householder prayed to Lord Krishna for help, and the Lord appeared outside their door. Upon entering the home, he was told of the 100 hungry holy men who were coming to the house for lunch. Lord Krishna ate the one-grain of rice and immediately the 100 hungry holy men who were on their way to the house, felt their stomachs filling up. They then called off the lunch visit. Lord Krishna is within our hearts and so he can satisfy all our desires from within.

• When a woman called Draupadi was disrobed in a court of kings, she called out to Lord Krishna for help and he supplied her with an unlimited sari and thus she could not be disrobed.

• Many atheists tried to kill Lord Krishna, but Lord Krishna very easily defeated them all and also gave them on the spot liberation. Lord Krishna is most merciful; he gives liberation to those who try to kill him. The Lord can give on the spot liberation; one need not wait for the Day of Judgment.

• Lord Krishna brought back to life many dead people including the six children of Devaki.

• Lord Krishna cured diseased people including transforming a hunchback woman into a most beautiful woman in return for offering sandalwood pulp to the Lord.

• Lord Krishna killed all the wicked Kings who were tormenting and harassing the public. People were saved in this very life and didn’t have to wait for the Day of Judgment.

Lord Krishna has 64 qualities, which are all mentioned in the Vedic scriptures.

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Getting to Know You Lord Krishna



In Sunday school we learn of You
as Father of everyone,
and we learn of Jesus Christ
as Your begotten son.

Lord Krishna is so dear a friend
and so affectionate too,
if you take one step towards Him,
He'll take ten steps toward you.

Let me cry out to Lord Krishna
like the saints who follow His way
and sincerely pray to Him
for deliverance, without delay.

We hear that our human bodies
are fashioned from Your form,
but our guesses of how You look
are hardly even warm.

We think since You are very old
Your hair is certainly white,
as if Time's greater than You
and You're forced to accept such plight.

When You tell of us of Your form
in the Vedic scripture
'cause of our past conditioning
it's hard at first to picture.

But by our practical service
to Your devotees, who actually know,
and by our hearing of Your words,
our faith in You will grow.

Hearing of Your spiritual world,
the reflection of which we live in,
we see Your form and pastimes,
become easier for us to believe in.

As we have family and friends
and activities we like to do,
You also have these very same things,
except Yours are eternally true.

Attract us to Your Name, O Krishna,
and then Your beautiful face,
and next to Your glorious pastimes
in Your eternal place.

Spiritual life is never dry
but is filled with waves of bliss.
Unless we accept Your divine words
Your spiritual world we'll miss.

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Inspiring



There was a rich merchant who had 4 wives. He loved the 4th wife the most
and adorned her with rich robes and treated her to delicacies. He took great
care of her and gave her nothing but the best.

He also loved the 3rd wife very much. He's very proud of her and always
wanted to show off her to his friends. However, the merchant is always in
great fear that she might run away with some other men.

He too, loved his 2nd wife. She is a very considerate person, always patient
and in fact is the merchant's confidante. Whenever the merchant faced some
problems, he always turned to his 2nd wife and she would always help him out
and tide him through difficult times.

Now, the merchant's 1st wife is a very loyal partner and has made great
contributions in maintaining his wealth and business as well as taking care
of the household. However, the merchant did not love the first wife and
although she loved him deeply, he hardly took notice of her.

One day, the merchant fell ill. Before long, he knew that he was going to
die soon. He thought of his luxurious life and told himself, "Now I have 4
wives with me. But when I die, I'll be alone. How lonely I'll be!"

Thus, he asked the 4th wife, "I loved you most, endowed you with the finest
clothing and showered great care over you. Now that I'm dying, will you
follow me and keep me company?" "No way!" replied the 4th wife and she
walked away without another word.

The answer cut like a sharp knife right into the merchant's heart. The sad
merchant then asked the 3rd wife, "I have loved you so much for all my life.
Now that I'm dying, will you follow me and keep me company?" "No!" replied
the 3rd wife. "Life is so good over here! I'm going to remarry when you
die!" The merchant's heart sank and turned cold.

He then asked the 2nd wife, "I always turned to you for help and you've
always helped me out. Now I need your help again. When I die, will you
follow me and keep me company?" "I'm sorry, I can't help you out this time!"
replied the 2nd wife. "At the very most, I can only send you to your grave."
The answer came like a bolt of thunder and the merchant was devastated.

Then a voice called out : "I'll leave with you. I'll follow you no matter
where you go." The merchant looked up and there was his first wife. She was
so skinny, almost like she suffered from malnutrition. Greatly grieved, the
merchant said, "I should have taken much better care of you while I could
have !"

Actually, we all have 4 wives in our lives

a. The 4th wife is our body. No matter how much time and effort we lavish in
making it look good, it'll leave us when we die.

b. Our 3rd wife ? Our possessions, status and wealth. When we die, they all
go to others.

c. The 2nd wife is our family and friends. No matter how close they had been
there for us when we're alive, the furthest they can stay by us is up to the
grave.

d. The 1st wife is in fact our soul, often neglected in our pursuit of
material, wealth and sensual pleasure.

Guess what? It is actually the only thing that follows us wherever we go.
Perhaps it's a good idea to cultivate and strengthen it now rather than to
wait until we're on our deathbed to lament

[aaakjj]

http://harekrsna.com/sun/features/06-08/lanka1.gif
Rama and His brother Laksman


Jun 09, CANADA (SUN) — The last in a presentation of the Hindu temples of Central Java.

India's Ramayana refers to an island called Lanka somewhere in the southern ocean beneath the Indian subcontinent. Scholars initially sought to forge a link between the island of the Ramayana with the former British crown colony of Ceylon, which is known today as Sri Lanka.

Despite this interpretation, however, there is a valid reason behind the consideration of an alternate location for Lanka that is based on the contents of certain Vedic astronomy texts. During ancient times, all Indian astronomical observations were made with reference to a prime meridian--a line of longitude extending from one pole of the Earth to the other and also passing directly through the center of the Indian subcontinent. India's prime meridian was the precursor to the prime meridian (0 degrees longitude) of modern times, which by international agreement is conceived to pass through the Greenwich observatory in England.

This prime meridian passes directly through the city of Ujjain, which is one reason why many historians believe that this central Indian city was the birthplace of Vedic astronomy. The astronomical texts also state that the termination point India's prime meridian was an island called Lanka located at the Earth's equator. With reference to our modern system of designating meridians of latitude and longitude, the ancient city of Ujjain is located at 76 degrees East Longitude and 24 degrees North Latitude. The island known today as Sri Lanka is located at approximately 81 degrees East Longitude and 7 degrees North Latitude. Even if we allow for a degree of measurement inaccuracy on the part of the early Indian geographers, the difference in longitude between the astronomical site for Lanka and the island of Sri Lanka is considerable.

Ujjain's latitude of nearly 24 degrees North was important to early Indian astronomers such as Varahamahira, who observed that in the Kingdom of Avanti, the sun formerly passed directly overhead around the time of the summer solstice. The Indian astronomer probably used a vertical stick called a gnomon to measure shadows cast by the sun. This instrument would have allowed him to see that the gnomon would cast no shadow whatsoever as it passed directly overhead at the time of the June solstice. Since he and other Vedic astronomers held that the island of Lanka was located at the earth's equator, the sun would have to have been directly overhead in Lanka at the time of the two equinoxes each year.

http://harekrsna.com/sun/features/06-08/lanka2.gif
Sita's repose is disturbed by the appearance of two giants


The modern globe and atlas show no island in the vicinity of the Earth's equator that would suggest an actual geographic location for Lanka in the vicinity of India's ancient prime meridian. Our difficulty in locating Lanka, however, can be plausibly resolved by assigning Lanka a celestial location rather than a geographical location on the surface of the Earth itself. This is an idea which compels one to evaluate the role of the hero of the Ramayana story in a whole new light.

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http://harekrsna.com/sun/features/06-08/lanka3.jpg
Ravana, Lord of Lanka, abducting Sita


The fact that the hero Rama bears solar attributes is indisputable, for the story as it is portrayed at Prambanan begins by proclaiming him to be an incarnation of the solar deity Vishnu. Rama's descent to the island of Lanka to battle the Lord of Lanka at the earth's equator, as well as his return to the city of Ayodhya in the north, has its celestial parallel in the form of the sun's annual journey between the equinoxes and the solstices.

According to the Dutch scholar Wilhelm Stutterheim, the placement of the Ramayana reliefs at Prambanan suggest that they were intentionally organized to coincide with the position of the Sun's movements at various times of the day as well as during the course of its annual solar cycle.

"Taking the nature of these points into consideration, it does not seem to me too wild a supposition that the transition and turning-points in Rama's career as depicted on the Siva temple are associated with the corresponding points in the course of the sun. It is surely no accident that Rama's rise, decline and second rise coincide with the rise, decline, and rise of the sun in its daily course, if we speak of the eastern, southern, western, and northern points in that order, or in its annual course, taking the labels spring, summer, autumn and winter points to be appropriate....

"As we know, each quarter of the series as a whole is divided into six panels, making twenty-four panels in all. Provisionally assuming that it is the annual course of the sun that is symbolized here, the conclusion seems warranted, to my mind, that each panel represents a 1/24th part of that course. This then is half a month, or, more accurately, a paksa...." [7]

http://harekrsna.com/sun/features/06-08/lanka4.gif
Rama and Laksmana go with Hanuman to meet the king of the monkeys, Sugriva


At Prambanan, the eastern entranceways to the Brahma, Shiva and Vishnu temples may have been meant to coincide with Java's spring equinox, which occurs during the month of September at all locations south of the Earth's equator. The final panel of the Rama series, which is located just to the northeast of the entranceway, portrays Hanuman's monkey army crossing the bridge they have built to connect the mainland to the island of Lanka. This panel also serves as the "bridge" between the opening Rama reliefs on the Shiva temple and the remaining reliefs that are displayed on the low balustrade of the Brahma temple to the immediate south.

http://harekrsna.com/sun/features/06-08/lanka5.gif
Rama slays King Sugriva's foe Subali


The organization neatly ties Lanka's location at the Earth's equator at the time of the vernal equinox, when the sun at the time of its zenith passes directly overhead all locations on the equator. A possible solar organization can also be discerned in the Lalitavistara reliefs at Borobudur, where the panel that portrays the Bodhisattva announcing his impending descent appears next to the gallery's eastern entrance, his birth in close proximity to the south gate, the end of his life as a householder next to the western gallery entrance and his arrival at the Bodhi tree in the north. [8]

As modern geography demonstrates, the Lanka of India's early astronomers is perhaps a celestial location rather than an actual physical place. In this way it might be regarded similarly as the cosmic mountain Meru of Indian cosmography. Some find that it is not unreasonable to presume that the island's location could be rightfully claimed by any islanders living in the vicinity of the Earth's equatorial region.

Furthermore, an inscription discovered at the hilltop site of Ratu Boko overlooking Prambanan not only appears to suggest the presence of Mahayana Buddhist monks from Sri Lanka on the island toward the end of the eighth century CE, but also tells us that the monastery the inscription commemorates was named after one of Sri Lanka's famous Buddhist religious foundations: the Abhayagiri. [9]

Regardless of one's conclusions as to the placement of Sri Lanka, it is clear that Javanese poets were engaged in the intentional transposition of "...what are basically Indian narratives into a Javanese setting. All the names of the kingdoms and places where the stories are set and those of the heroes and the heroines of the stories are, to be sure, Indian, and a great many of them, in particular the principal heroes and their kingdoms, are known from the Indian sources.... Yet when we come to the description of the environment where the actions took place, the scenery...is definitely Javanese....

With all the kakawin stories set in such an environment, it is not surprising to find that people eventually believed that all those events narrated in the kakawin actually took place in Java and that those places with Indian names were situated in Java. The story of the removal of Mount Mahameru from India to Java, which is found in various Old Javanese works such as the Tantu Panggelaran and the Korawasrama...may have been created to justify such beliefs.... Although both were probably written after the fall of [the east Javanese kingdom of] Majapahit...the contents could be from a much earlier period. Such a story may also have had to do with the indigenous cult of a mountain deity, which seems to have been in vogue throughout Javanese history." [10]

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"It was evening, [late] and almost at the point of one.
Now at the time of the waning moon,
the darkness fled with the rising Moon God (Candra),
just like the Daitya upon the appearance of the God Hari.
Hanuman looked in the direction of the city,
which was clearly visible.
There was a temple, tall and large,
which looked as if it was made of crystals and precious stones.
There were animals depicted in its carvings: golden hares, elephants, lions, tigers, gazelles, wild
boars, and rhinoceroses.
The picture of a forest was carved out in it as well.

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"The temple resembled a mountain.
The temple square was fashioned out of gems and candrakanta stones.
The sand consisted of splendid fine pearls.
When the moon rose they turned liquid and cold,
melting in the square and shining brightly....
The crystal temple was comparable to Mount Mandara,
the square to the Milk Ocean.
Gems and pearls represented the foam, so to speak;
the clear cold water was like nectar (rising from the churned ocean)....
"Outside there were...small and exquisitely fine temples,
all carved out of black precious stones...[that contained]
gold statues comparable to the gods and demons attacking each other
in order to obtain the elixir of immortality (amrita)....

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"There were suwuk over the doorways of the temple
...beautifully carved...[with eyes that were] round, staring and protruding...like Rahu, as it were, who also tried to steal the amrita....
There were also temples made of gems...
vehicles for those who did the churning...
with which they flew through the air.

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Outside there was a high wall of white silver
surrounding the entire complex.
It was comparable to the snake Vasuki,
recovering from the fatigue of churning the ocean
. The gate of sparkling gems and red lustrous stones
was comparable to the shining head gem (of the snake),
while (the two) rakshasa acting as doorkeepers
were comparable to its sharp, pointed, poisonous fangs.
"Such outwardly was the temple there in Lanka.
It shone beautifully, sparkling; a shining splendour.
The higher the moon rose, the greater became the light;
and the more beautiful became the temple,
its beauty was illuminated.
"'Dewa Sita, I think, will certainly be there.'
Thinking on this notion, he reflected
and decided that he should go.
Then Hanuman took a leap and lo! he was there!
He saw troops of rakshasas uncountable, on guard....
And draughts pure and fragrant to suit the wish of everyone
were placed in the hall which was as clear as glass.
Brilliant indeed (shone) the moon there.
The young men were like Rahu drinking." (6)

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FOOTNOTES:

[1] "The arrangement of the Rama reliefs" by W. F. Stutterheim, In Praise of Prambanan, Roy Jordaan Editor, pp. 165, 167. See also "Rama-Legends and Rama-Reliefs in Indonesia" by Wilhelm F. Stutterheim. Likewise, the organization of the Lalitavistara reliefs at Borobudur (as well as the reliefs containing images of the Sun and Moon from the Bhadracarya series on the fourth gallery walls) coincide with Java's spring (Sept.), summer (Dec.), fall (March) and winter (June) points of the sun's annual course.

[2] Other similarities can be discerned between Prambanan's Ramayana reliefs, and the Lalitavistara and Manohara reliefs at Borobudur. for example, the initial panel of both the Ramayana and Lalitavistara reliefs features the deity in heaven in preparation for his descent to Earth. Rama, Sidhartha and Sudhana also obtain their spouses bt exhibiting their prowess in an archery contest. In addition, all three stories prominently feature the role of a ring in the hero's winning of, or winning back, his spouse.

[3] For an update concerning possible connections betwen Sri Lanka and the Sailendra Buddhist dynasty of central Java, see "Did the Abhayagiri Mahayana monks help build the world famous Borobudur stupa?" By Prof. (Em.) Dr. Caesar Voute.)

[4] Illuminations: The Writing Traditions of Indonesia by Ann Kumar and John H. McGlynn. The Lontar Foundation, 1996, p. 29.

[5] The opening stanza of the selection quoted above comes from "The Old Javanese Ramayana (OJR): An Exemplary Kakawin" by C. Hooykaas, p. 23; the temple description itself comes from "In Praise of Prambanan" by Roy E. Jordan. pp. 48-49; the concluding paragraph is from "The Old Javanese Ramayana: An Exemplary Kakawin" by C. Hooykaas, p. 24

The Indonesian scholar Poerbatjaraka has suggested that the Ramayana Kakwin contains poetic allusions to the social conditions that prevailed in central Java at the time of Prambanan's construction during the mid-ninth century CE. These allusions possibly refer to the reigning monarch thought responsible for Prambanan's construction, Rakai Pikatan, as well as the seductive influence that certain Buddhist monks may have had over the affairs of the kingdom.

"The metaphoric equivalencies between certain birds and historical figures, among which that of Pikatan, are worth mention. The Pikatan bird can only refer to Rakai Pikatan. Thus it is said of this bird that it had allowed itself to be seduced by the call of the cuckoo (kuwong), which portrays the Buddhist clergy. The cuckoo represents a Buddhist monk, who, with the support of the female of his species, tries to persuade his Javanese audience to follow his admonitions by cleverly appealing to Hindu ideas about the transience of life. The spell is not permanent, however, for [the poet informs his audience] that the cuckoo would do better to follow his own lofty teachings and retreat into the forest as a monk." (The Sailendras in Central Javanese History by Roy E. Jordaan, Penerbitan Universitas Sanata Dharma, Yogyakarta 1999, p. 69. The Old Javanese Ramayana may also include a covert reference to the Sailendra Prince Balaputra "...who, as a stork (bala), suddenly scoops many unsuspecting fishes from the water. The announcement that this bird had been eliminated fully corresponds with the historical data about Balaputra's defeat and flight to Sumatra.")

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Sri Radha appears…

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When Kamsa attempted to kill the seventh child of his sister Devaki, the child lept into the air, and appeared as the Goddess Durga, resplendent with eight arms wielding celestial weapons, her arms decorated with sandalwood paste, and decked with various ornaments. She mocked Kamsa’s efforts, and told him that the eighth child of Devaki had already appeared, and that his (Kamsa’s) doom was now inevitable…
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The Goddess also told Kamsa that Lord Krsna’s eight saktis would appear soon after, and two sisters who are like great palaces of transcendental beauty will appear… and Lord Krsna would soon accept both their hands in marriage…
The story continues with Putana, the witch employed by Kamsa flying over various lands, kidnapping children to devour. As she flew over the Vindhya mountains, the priest of the Vindhyas chanted a mantra that frightened her, and in doing so, she dropped one of the children, a baby girl.

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As she entered Gokula, Putana was killed by Lord Krsna. Six other baby girls were discovered by Paurnamasi in the lap of the dead witch. Paurnamasi. They were Lalita, Bhadra, Saibya, Padma, Syama, and Srimati Radharani. Paurnamasi quickly gave five of the girls to five gopis in different parts of Vrindavan, and she presented Srimati Radharani to Yashoda’s nurse, Mukhara, saying “Here is your son-in-law Vrishabhanu’s daughter.”
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Srimati Radharani’s Lotus Feet
For those wondering… Sri Vishakha was discovered, floating on Yamuna by Jatila, Srimati Radharani’s mother-in-law. The child that Putana dropped while flying over the Vindya mountains was discovered by King Bhishmaka. She was Sri Rukmini devi. In due course of His pastimes, Lord Krsna first married Srimati Radharani in the forest of Bhandiravana. Later on, He kidnapped Sri Rukmini devi whilst she was surrounded by vying suitors at her svayamvara. And Goddess Durga’s prophecy to Kamsa indeed came true…
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When Nanda Maharaja consulted Garga Muni regarding Lord Krsna’s horoscope, the sage replied that the happiest day of Krsna’s life would be the day Srimati Radharani appeared in Vraja- Sri Radhashtami!
All glories to the appearance of the Supreme Goddess of Fortune Srimati Radharani!
All glories to the Beloved of Sri Gopivallabha!

[Preety Girl]

Thankxxx for the story dear:)
I didnt know much abt it before!!!

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Lord Ramachandra appears in each Treta Yuga, which was millions of years ago.


850,000 years ago. Kali is only 5000 years old. Dwarapa Yuga is approximately twice as long as Kali, about 835,000 years. Ramachandra reigned for 10,000 years, and His disappearance along with the entire dynasty that appeared in Ayodhya, ended Treta Yuga.

So, find the time span of dwarapa yuga, subtract 5000 for Kali and 10,000 years of ramas reign ending treta yuga. My guess is His appearance was 850,000 years ago, but yall know how hard time is to calculate. Especially since the modern physicists confirm that time is related to the surface of this globe, therfore one inch off the surface, it all goes haywire, as does the dimensional regions, which is a vast study in and of itself.




We are presently in the kali-yuga of the 28th maha-yuga of the 7th manvantara (Vaivasvata) of Brahma’s day. The last time Lord Ramacandra appeared on earth was in treta-yuga of the 5th maha-yuga of this manvantara. Duration of one maha-yuga is 4,320,000 years - so we have to count 23 maha-yugas back to come to the 5th maha-yuga of this manvantara and then go to the treta-yuga, starting in that maha-yuga after 1,728,000 years (duration of satya-yuga) and lasts for 1,296,000 years.




It has a certain validity. In Ramayana, when the yaksas and monkeys were searching for Sita, the Monkey King sent generals to different directions, north, west, east and south. On these instructions he told each to go as far as the sea. Now, when we look at the present placement of Ayodhya, we see no sea to the north, meaning perhaps an entirely different configuartion of the continents, perhaps jiving with the super-contenant theory of the plate techtonic buffs. It is scientific fact that something drastic did happen in bygone ages that caused great earth changes, perhaps plunging atlantis and the pacific continent understood by the polynesian lore underwater, making other plates rise above the sea, etc.

Id like to know the source that rama did not appear in this treta yuga, this is the first Id heard of that. Muchukunda fought with Rama and was awoken by Krsna after sleeping. Hanuman was awoken by Bhima (his brother) as he was going to the high forest. Hanuman is said to maintain his physical form until no one remembers Rama, and the description of Kali Yuga means no rememberance by anyone of God in any form, and Kalki takes all away to end Kali Yuga. So this idea of 23 maha yugas (meaning 23 kali yugas where no one would remember Lord Rama) does not jive with Hanumanas physical presence.

This is why I accept my calculation of 850,000 years rather than the multi million years presented above. Srila Prabhupada once mentioned that King Prthu and Queen Arci were present about 5,000,000 years ago, and Prthu preceeded Prahlada, Bali, Parisurama, Rama, etc.

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In the Harihareshvar Mahatmya there is an interesting mantra that describes three holy places in this earth planet where the incarnation of Lord Vishnu, Vamana, left His footprints. The mantra goes as follows:



"Ekam Padam Gayayantu
MAKKAYAANTU Dwitiyakam
Tritiyam Sthapitam
Divyam Muktyai Shuklasya Sannidhau"



MECCA

In this Verse it is not so surprising that the Lord left His footprints in Gaya and Shukla Tirtha but it is very amazing that it is also there in Mecca – the most holy pilgrimage place of all the Muslims. This can suggest that although, the Muslims consider that the divine footprints are the footprints of Mohamed, according to the above Vedic reference they actually worship and bow down to the lotus footprints Lord Vamana. A further nice explanation is given by Sri Nandanandana. “Worshipping such carved, holy foot impressions is a holy Vedic custom which convert Muslims are inadvertently perpetuating. But in doing this they delude themselves and mislead others that these foot-impressions which are on reverential display in several mosques and tombs around the world are in fact Muhammad's own. There are several snags in this argument. Firstly worshipping a foot -impression amounts to idolatry and should therefore be taboo for a true Muslim. Secondly Muhhamad disclaimed having performed any miracles. Therefore there can be no foot-impression of his on stone. Thirdly foot-impressions must always be in pairs like shoes. Yet in most of these shrines, it is usually a single footprint which suggests that Muhammad walked on only one foot. Another question that crops up is whether the foot-impression is of the same size and foot in all the shrines. The fact appears to be that when the Vedic Kaba shrine in Mecca was invaded by Muhammad, the pairs of foot impressions of Vedic deities there were plundered and later traded to the gullible and devout as Muhammad's own footprints for some favour, reward or personal gain by unscrupulous muslims. That is why they are single and not in pairs”.



Muslims from all over the world pay homage to this shrine. This shrine is actually the pedestal of Brahma. Notice that the word, Ibrahim is actually a corruption of the word, Brahma. The octogonal grill which is a Vedic design, protects the holy footprints which represent the start of the creation nearly 2000 million years ago. Before it was captured by the Muslims it was an international shrine of the Vedic trinity.

GAYA

In few puranas like Vayu, Agni and Garuda puranas but especially in the Gaya Mahatmya there is a story of the demon called Gayasura who acquired so much divine powers that anyone who saw or touched him went straight to heaven. Because this interfered with the duty of Yamaraja, the Lord of death and because other demigods began to suffer too due to Gayasuras required power, Lord Vishnu requested by the demigods decided to kill the demon. He, however, also granted a boon to Gayasura that the ground covered by his body—some ten miles in extent—would become the holiest place on the earth and be known as Gaya Ksetra. At the time of killing Gyasura, Vishnus footprint remained in the block of basalt that is now called Dharmasila and is the object of worship. Performing Sraddha ceremony or offering oblations to the ancestors at this place frees the ancestors from the cycle of repeated birth and death. It was at this place that Lord Caitanya met Isvara Puri, His spiritual master thus considering His coming to Gaya completely successful. Lord Caitanya said: "Now my visit to Gaya has really been fruitful, as by coming here I have had the chance to see your lotus feet. By traveling to a holy place and offering pinda one may deliverer one's ancestors - that is the person who offers the pinda may deliver only his ancestors. But one who sees you automatically delivers millions of ancestors, and not only will they become free from certain of their sins, but they will all attain eternal deliverance from material bondage. Therefore this pilgrimage I have undertaken is unparalleled, because of your holiness having rendered everything perfectly auspicious."

SHUKLA TIRTHA

The thirteenth chapter of Skanda Purana describes the place of Shukla Tirtha to be the place where the great sage Bhrigu muni together with other bramanas and sages were chanting the four Vedas. Close by is the river Reva which is established through the middle of the entire universe. By remembering it once, one can obtain happiness lasting for seven kalpas or 7x 4.300.000 years; and one who glorifies this river becomes sanctified by it.



Shukla tirtha destroys all the sins

There is one interesting story related to this place that is given in the Skande Purana. Once a washerman who was responsible to wash the cloths of important brahmanas, mistakenly put their cloths in the indigo after which the cloths became unwashable. Being very much afraid from the curse of the brahmanas he decided to leave with his whole family to some other place. When her daughter visited her girlfriend to tell about the reason of leaving and to say the last good-bye, she was told about one pond in the nearby forest. By the touch of the water from that pond everything immediately becomes white. Moreover, even the grass growing around that pond grows white or shukla. Giving to her father the proposal to try to wash the clothes in that pond, although doubtful about the outcome the washerman decided to go there since there was nothing to lose anyway. Without using here too many words, the whole story turned out to be true and the news about the miraculous water of that pond quickly spread far and wide. The benefits of taking bath with faith in the water of this Sukla Tirtha are many. One can attain purity; get the benefit of bathing in all holy places; deliver his forefathers from hellish condition. The benefit of performing a horse sacrifice or Shraddha ceremony at Gaya is also easily attained at Shukla Tirhta and ultimately one can attain liberation. How it came that the Shukla Tirtha is so powerful place for purification? The Skanda Purane says that Shvetadvipa was brought here by the powerful Lord Vishnu because He was concerned that this holy place doesn’t lose its whiteness due to the influence of Kali. The color of Shvetadvipa doesn’t become dark although in contact with Kali Kala. So, at this amazing holy place Shukla Tirtha one can have a darshan of Lord Vishnu’s footprints, praying to which one can attain the His spiritual abode.

THE FOOTPRINTS OF KRSNA AND BALARAAM

In the Srimad Bhagavatam 10.38.30 we can find the following wonderful verse:

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"The two great personalities, Krsna and Balarama, had both made the land of Vraja extremely beautiful by decorating it with Their footprints, which had many auspicious markings, such as the flag, thunderbolt, rod for controlling elephants, and lotus flower. With great mercy, They cast Their smiling glance upon Akrura."

Jiva Goswami gives an interesting comment on this verse writing that both Krsna and Balarama are described as having the markings of the Supreme Personality of Godhead on the soles of Their feet that not any sakty-avesa incarnations (empowered living entities) have such as Prthu Maharaja and others. These auspicious markings are seen only on the feet of the Supreme Personality of Godhead Himself.



Here, before we proceed to mention some auspicious places where Krishna left His divine footprints let see which marks are on His sole that are the sign of His position as the Supreme personality of Godhead. In the following verses the Skanda Purana states the particular places on His feet where Krishna carries the mark of the flag and also other marks, and the reasons for these marks:

'At the base of the large toe on His right foot, the unborn Lord carries the mark of a disc, which cuts down the six (mental) enemies of His devotees.'

'At the bottom of the middle toe of that same foot Lord Acyuta has a lotus flower, which increases the greed for Him in the minds of the beelike devotees who meditate on His feet.'

'At the base of His small toe is a thunderbolt, which smashes the mountains of His devotees' reactions to past sins, and in the middle of His heel is the mark of an elephant goad, which brings the elephants of His devotees' minds under control.'

'The joint of His right large toe bears the mark of a barleycorn, representing all kinds of enjoyable opulences.'

"The Skanda Purana also states,

'A thunderbolt is found on the right side of His right foot, and an elephant goad below that.'



"The acaryas of the Vaisnava sampradaya explain that since the particular feet under discussion are Lord Krishna's, we should know that the thunderbolt is at the base of His small toe and the elephant goad below the thunderbolt. An elephant goad on the heel belongs rather to Lord Narayana and other visnu-tattva expansions.

"Thus the Skanda Puräëa describes six marks on Krishna's right foot-the disc, flag, lotus, thunderbolt, elephant goad and barleycorn. And the Vaisnava-tosani mentions even more marks-a vertical line beginning at the middle of His foot and continuing as far as the juncture between His big toe and second toe; an umbrella below the disc; at the base of the middle of His foot, a group of four svastikas in the four cardinal directions; at the four points where each svastika meets the next, four rose apples; and in the middle of the svastikas, an octagon. This makes eleven marks on Krishna's right foot."



Shrila Vishvanatha Cakravarti Thakura describes the marks on Krishna's left foot as follows:

"At the base of the large toe is a conchshell with its mouth facing the toe. At the base of the middle toe are two concentric circles, representing the inner and outer sky. Below this mark is Cupid' s unstrung bow, at the base of the bow is a triangle, and surrounding the triangle is a group of four waterpots. At the base of the triangle is a half-moon with two more triangles touching its points, and below the half-moon is a fish.

"All together, then, there are nineteen distinguishing marks on the soles of Lord Krishna's lotus feet."



RADHARANIS FOTPRINTS

Now, it is unavoidable to mention something about the divine footprints of Shrimati Radharani since She is the eternal consort of Shri Krishna, just as Sita is to Rama or Lakshmi to Lord Narayana. Shrila Vishvanatha Cakravarti Thakura quotes the following detailed description of Shrimati Radharani's footprints, as given by Shrila Rupa Gosvami in his Shri Ujjvala-nilamani: "At the base of the large toe of Her left foot is the mark of a barleycorn, below that mark is a disc, below the disc is an umbrella, and below the umbrella is a bracelet. A vertical line extends from the middle of Her foot to the juncture of Her large and second toes. At the base of the middle toe is a lotus, below that is a flag with a banner, and below the flag is a creeper, together with a flower. At the base of Her small toe is an elephant goad, and upon Her heel is a half-moon. Thus there are eleven marks on Her left foot.

"At the base of the large toe of Her right foot is a conchshell, and below that a spear. At the base of the small toe of Her right foot is a sacrificial altar, below that an earring, and below the earring a spear. Along the base of the second, third, fourth and small toes is the mark of a mountain, below which is a chariot, and on the heel is a fish.

"Thus all together there are nineteen distinguishing marks on the soles of Shrimati Radharani's lotus feet."



NEVER TRAMPLED OVER

To the verse of Srimad Bhagavatam 10.16.18 Shrila Sanatana Goswami gives a following amazing purport:

"Since Lord Krishna had passed along the path some time previously, why weren't His footprints, which were surrounded by those of cows, cowherd boys and so on, smudged over and brushed away? Why hadn't His footprints been obliterated by those of the beasts and birds of Vrindavana forest? The answer is indicated by the word vis-pati, master of the cowherd community. Since Lord Krishna is actually the wealth of all living beings, all the inhabitants of the forest of Vraja would carefully preserve His footprints as great treasures, the very ornaments of the earth. Thus no creature within Vrindavana would ever walk upon Lord Krishna's footprints… All the living beings in Vrindavana, including even the forest birds and beasts always carefully preserved the Lord's footprints as their greatest treasures, the very ornaments of the earth, and they were never walked over by anyone”.

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KALIYA BLESSED BY KRISHNA’S LOTUS FEET

Once when the Kaliya snake demon was poisoning the Yamuna river so much that the fishes begin dying; the vegetation around the river to dry out and even the birds flying above the river to fall down dead due to inhaling the poisonous fume, Krishna decided to punish the nasty demon and jumped into the Yamuna. Seeing this, one cowherd boy immediately run to the village to inform the residents of Vrindavana that Krishna is in danger. Suddenly, the people of the whole village immediately decided to go on the spot to help Krishna running like corpses, following Krishna's footprints to the part of the Yamuna where the Lord's pastime was taking place. Once again, being under the influence of Yogamaya – the spiritual illusory potency of Krishna – they could not realize that there is no danger for Krishna.

Not only the land of Vrindavana was blessed by the Lotus feet of Lord Krishna but others as well whoever was touched by them. Devotees they always pray for the shelter and protection at the lotus feet of Shri Krishna and amazingly, Kaliya, although a demon also attained that blessing by Krishna. Dancing on the many hoods of the Kaliya snake, who was polluting the Yamuna river by its poison, Krishna almost killed the snake demon and it was only because of the request of the wifes of Kaliya that Krishna did not kill him. Promising to Krishna that he will never again poison the Yamuna river and never again return to this place, Krishna blessed Kaliya in the following way: “Because you are now marked with My footprints, Garuda will no longer try to eat you”.



VRINDAVANA AND MOTHER YASODA

When more than 5000 years ago Shri Krishna and Balarama displayed Their wonderful pastimes, throughout the whole Vrndavana Their footprints and the footprints of the gopis were visible. Every day Krishna and Balarama were happily traversing Vrndavana, purifying thus the land with Their lotus footprints. These sacred footprints of Krishna and His eternal companions are the main reason why is Vrindavana glorified by Krishna bhaktas as the most important holy place in the whole universe. Actually, if the footsteps of an elevated devotee makes any place purified and thus, equally good as a holy place, what to say then about Krishna? Even those places where He was steeling butter as a small child, became certainly the most holy, worshipable place. Mother Yashoda, the most fortunate mother in the universe, was able to trace Krishna by following His butter-smeared footprints. Most of the time, when she saw her naughty Krishna, how cleverly He invented different ways to reach the high ceiling to steal butter from the pots that were hanging there, she would just smile.



MADHUVANA AND DHRUVA MAHARAJA

It is described, that when Narada Muni advised Dhruva to meditate on and worship Lord Vishnu, Dhruva started for Madhuvana forest. Even at that time, in Madhuvana there were many footprints of Krishna from His previous pastimes, thus making the whole forest very auspicious for Dhruva’s practice of austerities and meditation. He diligently worshipped and glorified Lord Krishna by chanting the 12-syllable mantra - om namo bhagavate vasudevaya. Accept of the forest of Madhuvana, there are many other places where Krishna’s footprints are imprinted and preserved even nowadays. Let’s now continue with our pilgrimage.



CHARAN PAHARI

Charan Pahari is situated in the land of Vrindavana, 2 kilometers outside of the village Kaman, in the top of a small hill. This place was visited by many acaryas and Lord Caitanya as well. Lord Caitanya, Lord Nityananda, Advaita Acarya, Madhavendra Puri, Madhvacarya, Vallabhacarya and the Gosvamis have all come to this place to have darshan of Krishna’s footprints.

It is said, that when Krishna played His flute at this place the hill started to melt. Actually, Krishna’s flute playing is so amazing that the trees immediately begin to shed tears of honey; the river stops to flow and becomes like a stone or begins to flow in opposite direction; the stones begin to melt; the dears become stunned and the grass falls out from their open mouth. The cows all hear their particular names in the sound of the flute. So, the impressions of Krishna’s footprints can be seen here at Charan Pahari. At this place Krishna used to have many wonderful childhood pastimes and it was also here that Krishna performed a sacrifice for atonement of killing Vyomasura who was a son of a brahmana.

Close to Charan Pahari is one more place called Pichel Pahari (Pichalini-shila), another place where the footprints of Krishna and Balarama are imprinted in the stone. All these different places of Krishna’s pastimes: Charan Pahari, Pichel Pahari, Vyomasura’s cave, and Bhojana Sthali are surrounded by the Kamyavana forest. In the Adi Varaha Purana it is said: ‘The fourth forest is Kamyavana, the best of all. O goddess, a person who goes there is glorified in My abode.’

“O king, next is Kamyavana, where Lord Hari stayed in His childhood. Simply by bathing here, any person will attain all his desires.” (Skanda Purana, Mathura Khanda)

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In Vrindavana close to the Govindaji temple there is a cave in which the Deity of Govinda was found. It is said that this was the preferred place where Rupa Goswami liked to perform his japa meditation. Here, also at this place, one can have a darshan of eight armed Yogamaya sitting on a lion and the stone slab with the footprint of Shri Krishna.



THE SALAGRAM SILA OF SANATANA GOSWAMI

Before more then 450 years ago Due to danger from the Muslim invaders many deities in Vrindavana were moved to Jaipur. Among Them are the original Radha Damopdara Deities that were worshiped by Jiva Goswami and the Govardhana-sila of Sanatana Goswami, which is here especially interesting for us to be mentioned because it has Lord Krishna’s footprints on it. The story how Sanatana Goswami got this wonderful Govardhana-sila goes as follows. He used to stay at Chakra Tirha that is close to Govardhana hill and from there he daily went on Govardhana parikrama (more than 21 km) considering Govardhana to be Lord Krishna. As he became old going for parikrama became quite difficult for him and thus out of compassion Krishna came to him disguised as a small boy holding a fan in his one hand. The boy began to fan Sanatana Goswami and said: "Swamy it is very difficult for you to go round the mountain daily walking more than twenty-one miles. Please accept my good advice. This is Sila has Lord Krishna's footprints on it and the pujari can tell you where you can see the walking stick, a flute, and the hoof-print of a calf imbedded. I have brought this Sila for you from the top of this mountain and circumambulating it is as good as circumambulating the whole Govardhan Hill”. After saying this good advice the charming boy disappeared. Sanatana Goswami felt very much happy and accepted His good advice

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d pics r beautiful amit:d.....thank u....n fo d story as well.....;)

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“Yada Yada Hi Dharmasya
Glanirva Bhavathi Bharatha
Abhyuthanam Adharmasya
Tadatmanam Srijami Aham”
http://shalincraft-india.com/images/sculpture/image/icon/krishnab022.jpg
Lord Krishna
A mantra taken from Bhagvat Gita where Shree Krishna while addressing Arjuna says “ Whenever there is decay of righteousness, O! Bharata and a rise of unrighteousness, then I will manifest myself”. And so did He.
http://shalincraft-india.com/images/sculpture/image/icon/vishnub005.jpg
Lord Vishnu
The birth anniversary of Lord Krishna, another incarnation of Lord Vishnu, on the eighth day of the waning moon in Bhadra. Krishna was born in the dead of a stormy night while His parents were interned by the cruel king of the land. He wanted to kill the new-born babe, for he had reasons to believe that the child would cause him harm. Around the time the child was born, all the guards went into a deep sleep, the fetters and the doorlocks fell off by a spell of magic, and the father rescued the baby, bearing Lord Krishna to a safe place across the river. A serpent covered the child with its hood, as if with an umbrella. The story of Krishna, who stands for justice and love, is contained in the Mahabharata, as well as in the Bhagavatam. It is customary to recite the story of His birth and also His playful boyhood on the occasion. People feel the presence of Krishna -the divine boy in their own children.
http://shalincraft-india.com/images/sculpture/image/icon/sos406.jpg

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http://www.indiadivine.org/audarya/images/icons/icon1.gif Sad :(

http://www.krishnamedia.org/ImageFolio4_files/gallery/Radharani/rr02.jpg


She left the planet in intense separation from Krishna on the banks of the Yamuna. The Sakhis then drowned her body in the Yamuna according to her orders. She then incarnated as Satyabhama devi and was married to Krishna in Dwarika.

After Krishna left she wandered around as if she were mad. Yes, she embraced trees especially tamal trees (dark colored trees that were the same color as Krishna) thinking them to be Krishna.

Very sad, very very sad.
There is a nice song by Narottam das Thakura on this matter. You can hear it by going to the following page: http://kksongs.org/audio/sri_krsna_virohe.mp3

This is the meaning:
1) Whenever Radha is suffering in separation from Krsna and I am unable to give any solace, my heart breaks for I am unable to tolerate seeing Her condition so pitiful. Then I am fully prepared to give up my life for the sake of Their happy reunion.

2) If I were ever to give up the lotus feet of Sri Radhika, I would become totally devastated in an instant. For Her sake, I am prepared to tolerate the pain and the agony of death hundreds of times.

3) When will I be able to serve such a divine pair of lotus feet as Radha's? Alas, I beg you all, oh residents of Vraja, please be merciful to me now! When will you take me in the transcendental forests of Vrndavana?

4) Oh Vilasa Manjari! Oh Ananga Manjari! Oh Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thus bestowing upon me the quintessence of eternal spiritual perfection!


__________________________________________________ _____

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Victory Of Devotion

Once, Radharani left the rasa lila when She saw that all the gopis were being dealt with almost equally by Krishna. Equal treatment towards one and all did not satisfy Her. So She decided to display a composition of singing and dancing to please Krishna in a most wonderful trancendental way. Radharani showed Her skill in various ways, and then at the last moment, She suddenly disappeared. And as Krishna was engaged in that combined singing and dancing, He suddenly found that Radharani was absent. So He left everyone to search for Radharani. He met Her on the way, and after walking for some time, Radharani told Him, I can't move, I can't walk anymore. If You would like to go on, You will have to carry Me. I cannot go further. And suddenly, Krishna disappeared.
A disciple of Srila Bhaktisiddhanta Saraswati Thakura once asked him why Krishna had disappeared in such a way. But our guru maharaja was very disturbed to hear such a question. In this lila, Krishna is apparently showing some disregard for Radharani. So our guru maharaja, by his very nature, could not even tolerate such a question. He had so much partiallity towards Radharani that he was not disposed to hear anything against Her. And so, in a rather excited mood he answered, Do you find any devotion here? What bhakti do you find here that you have asked me this question? The question was rejected. He could not tolerate even an enquiry regarding that pastime.
When this news came to me, I tried to find what Bhaktivinoda Thakura had written in his words about this verse of srimad-Bhagavatam in his own translation, Bhagavatarka-Marici-Mala. Bhaktivinoda Thakura has harmonized the difficulties in the verse. He explains that Krishna was thinking, I would like to see what will be the mentality of separation in Her. Only to appreciate the depth of the separation She felt from Him did Krishna disappear. Then of course Krishna returned after some time.
But our guru maharaja could not even tolerate the idea. "Where is devotion to be found here" But Bhaktivinoda Thakura interpreted this pastime to mean that Krishna was driven to see what kind of happiness in separation Srrimati Radharani would experience. He took this as an example of how the absolute becomes subservient to His devotee. And so we find that the negative, Srimati Radharani, is so powerful that the positive, Krishna, becomes powerless near Her. It is as if the positive loses its separate existence. This is the victory of devotion.
Devotion is represented in the negative side, drawing from the positive. There is the juice in a fruit and the one who extracts the juice from the fruit. The highest devotion is found where the extraction is in its most intensified condition there is the victory of the devotees. Where the absolute accepts defeat before his servitors. This reveals the real presence of devotion, dedication, surrender.

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"Krsna, the Cupid of cupids, entered Vrndavana near the bank of the Yamuna,
which was full with fragrant flowers. Standing under the shade of a
Vamsivata tree, He played on His flute, and all were attracted. Some of the
gopis had been sleeping, some had been making capatis, and some were
decorating themselves, and at that time this messenger came - the very sweet
and very attractive flute-sound. It came and entered in the houses of the
gopis. Then, it went through the door of their hearts. It forcibly took
their hearts, and they began running towards Krsna.

The gopis thought, "Krsna is a very big thief. He is like a dacoit. He has
taken everything and not left us anything. He has taken our hearts. How can
we live? How can we maintain our lives?" As they ran to follow that
flute-sound, they called to Krsna, "You should return our hearts, otherwise
we will continue to follow You." They had no time to tell others that they
were going. They all simply ran to follow Krsna's flute-sound. They wondered
from where this flute-sound was coming, and they said, "O very beautiful,
marvelous Cupid of cupids! You should return our hearts, otherwise how can
we return home? We cannot return now. Without our hearts we can never
return.

After that rasa began, and Krsna danced with each gopi. There were lakhs and
lakhs gopis, and Krsna also became lakhs and lakhs. Why? All the gopis had
left their husbands and their chastity. They had given up their houses,
wealth, reputation, shyness, and everything else. In India, a lady cannot
give up these things. She will prefer to die rather than give up her
chastity. This is a special quality in Indian ladies. They can give up
anything, but they would prefer to die than give up their shame. The gopis,
however, left even this, and therefore Krsna wanted to satisfy them all. He
manifested Himself with each gopi simultaneously, attracting them all by
dancing with them in various dance postures. If He did not do so, He would
have been reni, indebted to them. He was obligated to try to satisfy them -
and the scene was very wonderful.
Krsna always tells all the gopis, especially Srimati Radhika, "O, you are My
most beloved." During the rasa dance Radhika saw that, "He is a very cunning
cheater, liar, and debauchee. He just told Me, 'You are most beloved. There
is no one like You.' but now He is dancing with all the gopis - right in
front of Me." She could not tolerate this, and She thus disappeared from the
dance arena.

Krsna thought, "If there is no Radhika, there can be no dance. For whom is
this dance, and for whom is this rasa? Krsna therefore pursued Her,
lamenting, "Where has Srimati Radhika gone?" He played on His flute, "O
Radhika, where are You, where are You? I cannot tolerate Your separation."
Somehow He found Her. He decorated Her and begged Her pardon, "I promise I
will not offend You anymore. Be pleased with me. Be merciful to Me." He then
placed His flute and peacock-feathers in Her hands and said, "You are My
master, You can use Me in any way."

na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna

["I am not able to repay My debt for your spotless service, even within a
lifetime of Brahma. Your connection with Me is beyond reproach. You have
worshiped Me, cutting off all domestic ties, which are difficult to break.
Therefore please let your own glorious deeds be your compensation." (SB
10.32.22)]

Radhika became pacified and satisfied.

Later, after Radhika and the other gopis sang Gopi-gita, Krsna returned in
their midst. At that time the gopis, who were also clever - even more so
than Krsna - began to ask Him something. They inquired, "We have heard about
a certain kind of person who loves others only as much as others love him.
He thinks, 'If you love me, I will love you.' Another kind or love and
affection is this: 'Whether or not you love me, I will love you.' There is
also a third type of person. Whether anyone loves him or not, still he does
not love anyone. In this way there are three kinds of persons. O Krsna, in
what category are You? Please explain this to us."

The gopis were cleverly creating such an atmosphere that Krsna would admit
whether He was doing prema or not. Having heard their inquiry, Krsna smiled
very slyly and cunningly. He is the guru of the cunning. He said, "Those who
'love for love' are not real lovers or beloveds. They are businessmen. Those
who give some coins to a shopkeeper and take something in return, like rice,
dahl, and so on, are business persons. Theirs is not pure love." Do you
understand? Krsna is saying, "If someone loves a person, and he wants that
the person he loves should also love him in return, he is like a business
person. I am not in this category. Next, regarding the person who, whether
or not someone loves him he loves that other person, this is very good. O
gopis, you are like this. Whether I love you or not, you are giving your
love to me.

"This is fatherly or motherly love and affection. A father and mother never
demand any love from their children, and they always support them. Even if
the children are doing any nonsense, as soon as the say, "O mother, O
father!" the parents will forget everything for their sake. This is very
pure, and you are like this. Whether I am loving you or not, you are loving
Me. I am not like that. I am not in that category. Regarding the third type,
I am also not among those who do not love others, whether others love them
or not."

Who are they? There are four kinds of persons in this category, and two of
them are those who are atmarama and those who are aptakama. Sri Sukadeva
Gosvami is an example of one in this category. Whether anyone loves him or
not, what does he do? He has no such love because he is always thinking
about the Lord and he is very satisfied in that. He has no time, no other
vision, to notice whether one is loving or not loving." Our love is worldly
love. He is in transcendental love, serving Krsna, and therefore he is
happy. He is called atmarama. Those in the category of aptakama are those
whose desires have all been satisfied. How? By remembering, chanting, and
serving Krsna. Krsna informed the gopis, "I am neither atmarama nor
aptakama."

The third and fourth kind in this category are guru-drohi and akrtagya
(ungrateful). If your father and mother and guru-jana (superiors) are
supporting and nourishing you from childhood, but you are not serving them,
you are akrtagya. Never be ungrateful to them. Only in the case where they
are against Krsna and krsna-bhakti can you avoid their service. Otherwise,
you should always serve them. Don't be ungrateful.

The guru-drohi is he who, with or without reason, gives sufferings to their
superiors. Don't give any sufferings or problems to your father or mother or
gurudeva - especially gurudeva. Time is very short, so I am telling this in
brief.

Krsna told the gopis, "There are many guru-drohis, but I am not among this
category. I am also not atmarama." "Why not? You are the Supreme Lord. You
are more than Sukadeva Gosvami." "Oh, I am not atmarama because I played on
the flute and called you all. I am not happy without you, and therefore I
am not atmarama. You are My atma, you are My soul. I want to please you and
you want to please Me; so I am not atmarama.

"I am also not aptakama, because my desires have not been fulfilled. That is
why I am praying to you, 'Don't be angry with Me.' I am praying to you so
that I can be satisfied. One who is atmarama or aptakama cannot pray like
this. How can you tell Me that I am atmarama or aptakama? In My boyhood I
used to steal butter from here and there, and if My mother was engaged in
her household duties and did not give me all her attention, I used to be
very angry. You know? I once made a hole in the pot of yogurt, and at that
time My mother became very angry with Me and followed Me with a bamboo
stick. So how am I atmarama? I am not.
"I like you, I am attached to you, and that is why I am pacifying you. I am
praying to you, and this shows that I am not atmarama.

"You may think that I am a guru-drohi or akrtagya, but I am not. I was
grateful to My mother, and I was grateful to my friends. So I am not among
any of these categories."

The gopis then asked, "Then who are You? In what category are You?" Krsna
replied, "Oh, I like you. I want to glorify you throughout the world. You
gopis are my best friends. I will not be able to repay you in lakhs and
lakhs births. I cannot repay you." Then the gopis said, smiling, "You have
repaid us because You have taken shelter at our lotus feet, and You are
saying, 'I am defeated by you.' This is what we wanted."

What is this? It is unnatojjvala rasa. The way in which the gopis satisfied
Krsna with their love is called unnatojjvala rasa. This is the highest love,
and it is only in Radhika - in Her mahabhava. It is not in anyone else. The
fraction of Srimati Radhika's mood to please Krsna should be our objective,
otherwise Krsna cannot be fully controlled. Caitanya Mahaprabhu came
especially to give this. The mood of Radhika should not be our object. Our
only goal is to serve those who have this mood - the gopis. This is the mood
of the manjaris. How shall we serve Radhika? We shall attain Her service by
serving Her sakhis like Lalita, Visakha, Rupa Manjari, and others. We want
the mood of Rupa Gosvami internally and externally, as he has explained in
his Vidagda Madhava and Lalita Madhava. You should know that the beauty of
unnatojjvala rasa is the mood of the kinkiris, the manjaris, the
maidservants of Srimati Radhika. This is the highest objective for us. It is
our sadhya.

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Few Pictures Want To Say Something ...

So Check Them .........:) ..

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Chapter 1: Questions by the Sages (1) Let there be the salutation of the original appearance of Him, Vâsudeva, the Fortunate One, from whom, being present here and in the beyond, for the purpose of recollection and full independence, the vedic knowledge in the heart was imparted of the first created being [Lord Brahmâ]. About Him are the enlightened [as surely also the ordinary] souls, like with a mirage of water to the [fire of the] sun, in a state of illusion wherein, through the action and reaction of the modes of material nature, there is the illusion of the factual. Upon Him I meditate who is always self-sufficient and of the transcendental, the negation free from illusion and the Absolute of the truth.

(2) Herein [in this book] is rejecteddeceitful religiosity [of ulterior motives], and finds one the highest, comprehensible to selfless truth-loving ones. Herein is offered the factual substance of well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What is the need of other stories when in here is found the beautiful story of the Fortunate One as compiled by the great sage [Vyâsadeva] which, with help of the ones pious and diligently of service, forthwith in the heart confines the Controller. (3) It is the ripened fruit from the desire tree of the vedic literatures that flowing from the lips of S'ukadeva manifested as sweet nectar perfect in every way; o you expert and thoughtfull ones delighting in devotion, ever relish the home of the S'rîmad Bhâgavatam!
http://srimadbhagavatam.org/images/bimages/naimisaranya.jpg (4) In the forest of Naimishâranya, a spot favored by Vishnu, sages headed by the sage S'aunaka performed a thousand-year sacrifice for the Lord of heaven and the devotees on earth. (5) One morning, burning the sacrificial fire, with due respect, the sages asked S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following: (6) "You, free from all vice as you are and familiar with the stories and historical records, are said to be well versed in the religious scriptures that you explained as well. (7) As the eldest of the scholars of the Vedas you know Vyâsadeva, the Lord among them - and Sûta, you know as well the other ones well versed in physical and metaphysical knowledge. (8) Being so conversant, pure and simple by their grace, tell us, your honor, of the secrets you have learned from those spiritual masters as a submissive disciple. (9) Being blessed thereof with ease and a long life, from your goodness please tell us, what you could ascertain to be the absolute and ultimate good that all people deserve. (10) In general, o honorable one, are the people in this age of Kali lazy, misguided, unlucky and above all disturbed. (11) There are many scriptures with as many prescribed duties each separately demanding attention. Therefore o sage, tell us for the good of all living beings what, to the best of your knowledge, is the essence by which the soul is satisfied. (12) Be blessed Sûta, you know the purpose for which the Supreme One, the protector of the devotees, appeared in the womb of Devakî as the son of Vasudeva. (13) Please, for the good and upliftment of all living beings explain it to us, aching for it, as you should [after the tradition]. (14) Entangled in the complications of birth and death will we, even not being fully conscious, find liberation if we respect the name of the Lord who is feared by fear itself. (15) O Sûta, simply associating in devotion will sanctify us directly, as Ganges water would do but only after using it. (16) Who, eager for liberation, wouldn't rather want to hear of the Lord His worshipable virtuous deeds and His glories as the sanctifier in the Age of Quarrel [Kali]? (17) He is hailed by the great souls for His transcendental glories. Please tell us, who are eager to believe, about the pastimes of His descend in time. (18) Therefore, describe to us, o sagacious one, the auspicious adventures and pastimes of the multiple incarnations of the Supreme Controller His personal energies. (19) We, relishing the palatable at every step, are never tired of associating with the One Glorified and hearing about His adventures. (20) In the guise of a human being was He with Balarâma [His elder brother] of a superhuman performance. (21) Knowing of the onset of the Age of Kali, we for a longer period have assembled to sacrifice here at this place reserved for the devotees, taking our time to listen to the stories about the Lord. (22) By providence we met your goodness to help us as the captain of the ship through this insurmountable age of Kali that is so threatening to the good qualities. (23) Please tell us with whom we should take shelter, now the Lord of Yoga S'rî Krishna, who is the Absolute Truth and the protector of the religion, has left for His own abode."

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Text 1 Let there be the salutation of the original appearance of Him, Vâsudeva, the Fortunate One, from whom, being present here and in the beyond, for the purpose of recollection and full independence, the vedic knowledge in the heart was imparted of the first created being [Lord Brahmâ]. About Him are the enlightened [as surely also the ordinary] souls, like with a mirage of water to the [fire of the] sun, in a state of illusion wherein, through the action and reaction of the modes of material nature, there is the illusion of the factual. Upon Him I meditate who is always self-sufficient and of the transcendental, the negation free from illusion and the Absolute of the truth. O my Lord, S'rî Krishna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord S'rî Krishna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmâjî, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord S'rî Krishna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. (Vedabase)
Text 2
Herein [in this book] is rejected deceitful religiosity [of ulterior motives], and finds one the highest, comprehensible to selfless truth-loving ones. Herein is offered the factual substance of well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What is the need of other stories when in here is found the beautiful story of the Fortunate One as compiled by the great sage [Vyâsadeva] which, with help of the ones pious and diligently of service, forthwith in the heart confines the Controller.
Completely rejecting all religious activities which are materially motivated, this Bhâgavata Purâna propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhâgavatam, compiled by the great sage Vyâsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhâgavatam, by this culture of knowledge the Supreme Lord is established within his heart. (Vedabase)
Text 3
It is the ripened fruit from the desire tree of the vedic literatures that flowing from the lips of S'ukadeva manifested as sweet nectar perfect in every way; o you expert and thoughtfull ones delighting in devotion, ever relish the home of the S'rîmad Bhâgavatam!
O expert and thoughtful men, relish S'rîmad-Bhâgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of S'rî S'ukadeva Gosvâmî. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. (Vedabase)
Text 4
In the forest of Naimishâranya, a spot favored by Vishnu, sages headed by the sage S'aunaka performed a thousand-year sacrifice for the Lord of heaven and the devotees on earth.
Once, in a holy place in the forest of Naimishâranya, great sages headed by the sage S'aunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees. (Vedabase)
Text 5
One morning, burning the sacrificial fire, with due respect, the sages asked S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following:
One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to S'rîla Sûta Gosvâmî, the great sages made inquiries, with great respect, about the following matters. (Vedabase)
Text 6
"You, free from all vice as you are and familiar with the stories and historical records, are said to be well versed in the religious scriptures that you explained as well.
The sages said: Respected Sûta Gosvâmî, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purânas and the histories as well, for you have gone through them under proper guidance and have also explained them. (Vedabase)

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Text 7
As the eldest of the scholars of the Vedas you know Vyâsadeva, the Lord among them - and Sûta, you know as well the other ones well versed in physical and metaphysical knowledge.
Being the eldest learned Vedantist, O Sûta Gosvâmî, you are acquainted with the knowledge of Vyâsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge. (Vedabase)
Text 8
Being so conversant, pure and simple by their grace, tell us, your honor, of the secrets you have learned from those spiritual masters as a submissive disciple.
And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them. (Vedabase)
Text 9
Being blessed thereof with ease and a long life, from your goodness please tell us, what you could ascertain to be the absolute and ultimate good that all people deserve.
Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general. (Vedabase)
http://srimadbhagavatam.org/images/chapt.button.gif Text 10
In general, o honorable one, are the people in this age of Kali lazy, misguided, unlucky and above all disturbed.
O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (Vedabase)
Text 11
There are many scriptures with as many prescribed duties each separately demanding attention. Therefore o sage, tell us for the good of all living beings what, to the best of your knowledge, is the essence by which the soul is satisfied.
There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Vedabase)
Text 12
Be blessed Sûta, you know the purpose for which the Supreme One, the protector of the devotees, appeared in the womb of Devakî as the son of Vasudeva.
All blessings upon you, O Sûta Gosvâmî. You know for what purpose the Personality of Godhead appeared in the womb of Devakî as the son of Vasudeva. (Vedabase)

Text 13 Please, for the good and upliftment of all living beings explain it to us, aching for it, as you should [after the tradition].
O Sûta Gosvâmî, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [âcâryas], for one is uplifted both by speaking them and by hearing them. (Vedabase)

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Text 14
Entangled in the complications of birth and death will we, even not being fully conscious, find liberation if we respect the name of the Lord who is feared by fear itself.
Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. (Vedabase)
Text 15
O Sûta, simply associating in devotion will sanctify us directly, as Ganges water would do but only after using it.
O Sûta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use. (Vedabase)
Text 16
Who, eager for liberation, wouldn't rather want to hear of the Lord His worshipable virtuous deeds and His glories as the sanctifier in the Age of Quarrel [Kali]?
Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord? (Vedabase) Text 17 He is hailed by the great souls for His transcendental glories. Please tell us, who are eager to believe, about the pastimes of His descend in time. His transcendental acts are magnificent and gracious, and great learned sages like Nârada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations. (Vedabase)
Text 18
Therefore, describe to us, o sagacious one, the auspicious adventures and pastimes of the multiple incarnations of the Supreme Controller His personal energies.O wise Sûta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers. (Vedabase)
Text 19
We, relishing the palatable at every step, are never tired of associating with the One Glorified and hearing about His adventures.We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment. (Vedabase)
Text 20
In the guise of a human being was He with Balarâma [His elder brother] of a superhuman performance. Lord S'rî Krishna, the Personality of Godhead, along with Balarâma, played like a human being, and so masked He performed many superhuman acts. (Vedabase)
Text 21
Knowing of the onset of the Age of Kali, we for a longer period have assembled to sacrifice here at this place reserved for the devotees, taking our time to listen to the stories about the Lord.Knowing well that the age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice. (Vedabase)
Text 22
By providence we met your goodness to help us as the captain of the ship through this insurmountable age of Kali that is so threatening to the good qualities. We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being. (Vedabase)
Text 23
Please tell us with whom we should take shelter, now the Lord of Yoga S'rî Krishna, who is the Absolute Truth and the protector of the religion, has left for His own abode."
Since S'rî Krishna, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter. (Vedabase)

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(1)Completely satisfied with the correct questions of the sages there, the son of Romaharshana [Sûta] tried to reply after thanking them for their words. (2) Sûta said: "He [S'ukadeva] who went away to live with the renounced order without the prescribed ceremony of reform of the sacred thread, made Vyâsadeva, being afraid of the separation exclaim: 'O my son!', and all the trees and all living beings responded sympathizing in the heart of the sage. (3) Let me offer my obeisances to him, who from his experience of life, as the only transcendental torchlight in desiring to overcome the darkness of material existence of materialistic men, assimilated the cream of the Vedas and out of his causeless mercy conveyed the very confidential holy story as the master of the great sages. (4) After offering first one's obeisances to Nara-Nârâyana, the [Lord as the] supermost human being, the goddess of learning and Vyâsadeva, let then all be announced that is needed for the conquering.

http://srimadbhagavatam.org/images/bimages/titelblad.jpg

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(5)O sages, your questions about Lord Krishna are of relevance for the welfare of the world because they satisfy the true self.(6) That duty no doubt is for mankind the highest, of which there is the causeless, uninterrupted devotional service unto Krishna as the One in the Beyond [Vishnu] that leads to the full satisfaction of the soul. (7) The practice of connecting oneself in devotion unto Vâsudeva, the Personality of Godhead, very soon leads to the detachment and spiritual knowledge that relies on its own power. (8) What mankind does in its duties according to each his own position, is useless labor leading nowhere, if it does not lead to the message of Vishvaksena [Krishna as the Supreme Commander]. (9)One's occupational activities are certainly meant for ultimate liberation and not for the end of material gain, neither is, according to the sages, the material progress of the dutiful ones in devotional service meant for the attainment of sense-gratification. (10)One's longing is not so much there for sense-gratification, profit and self-preservation, one's work is instead there for no other purpose than inquiring after the Absolute Truth. (11)The learned souls say that the reality of nondual knowledge is known as Brahman, Paramâtmâ, and Bhagavân [the impersonal, localized and personal aspect]. (12)The sages who with the good of knowledge and detachment are of serious inquisition, will see within themselves and the Supersoul in devotional service, exactly that, what they have heard from in the Vedas. (13)So by the human being, o best of the twice born, the highest perfection of occupational duties according to the divisions of status and vocation is achieved in the pleasing of the Lord. (14)Therefore should one with a one-pointed mind constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees. (15)Who would not attend to this message of intelligently remembering the Lord which gives one the sword for cutting through the bonds of materially motivated labor [karma]? (16)One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, o learned ones, and be purified from all vice. (17)Those who developed this hearing of Krishna His own words will find virtue listening and singing and will certainly in their hearts see their desire to enjoy purified by the benefactor of the truthful. (18)By regular attention to that fortune [of the book and the devotee] will as good as all the inauspicious lose its hold, and will thus serving the Supreme Lord with transcendental prayers irrevocably loving service come into being. (19)At that time will the consciousness not being spoiled by the effects of passion and ignorance such as lust, greed and whatever else, be fixed in goodness and find happiness. (20)The mind, in contact with the devotional service of the Lord thus cleared, becomes, of the association liberated, then effective in the knowledge of wisdom regarding the Fortunate One. (21)Seeing the [true] self that way as being the master for sure will cut the knots in the heart to pieces, put an end to all doubts and terminate the chain of materially motivated actions [karma]. (22) Therefore all transcendentalists have for certain always delighted in the service to Lord Krishna - it enlivens the soul. (23)The ultimate benefit of the Transcendental Personality, that is associated with as well the material qualities of nature of goodness, passion and ignorance as with the maintainer Vishnu, the creator Brahmâ and the destroyer S'iva, is of course for the human being found in the form of the quality of goodness [Vishnu]. (24) As we have the firewood from sacrifices stemming from the earth producing smoke, so we also have passion stemming from ignorance leading to the goodness from which the essential nature is realized.

(25)Whoever follows these sages who before thus rendered service to the transcendental Lord above these three modes of nature, deserves the same benefit. (26)For that reason do they who desire liberation reject the less attractive forms of the demigods, and are they sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana]. (27)Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character. (28-29)But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life. (30)From the beginning of the manifestation He, by this internal potency, has been the cause and effect of all forms and the transcendental Absolute of the modes of nature. (31)Although He, manifesting by the modes, having entered into them, appears to be affected by the modes, is He the full manifestation of all wisdom. (32)He, as the Supersoul, pervades all living beings as the source of the creation like fire does in wood and shines forth as different living entities, at the same time being the Absolute Person. (33)That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes. (34)Thus He maintains all in the mode of goodness, being incarnated Himself in the performance of His pastimes mastering all worlds of divine, human and animalistic beings."

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Text 1 Completely satisfied with the correct questions of the sages there, the son of Romaharshana [Sûta] tried to reply after thanking them for their words.Ugras'ravâ [Sûta Gosvâmî], the son of Romaharshana, being fully satisfied by the perfect questions of the brâhmanas, thanked them and thus attempted to reply. (Vedabase)
Text 2
Sûta said: "He [S'ukadeva] who went away to live with the renounced order without the prescribed ceremony of reform of the sacred thread, made Vyâsadeva, being afraid of the separation exclaim: 'O my son!', and all the trees and all living beings responded sympathizing in the heart of the sage.
S'rîla Sûta Gosvâmî said: Let me offer my respectful obeisances unto that great sage [S'ukadeva Gosvâmî] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyâsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyâsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father. (Vedabase)
Text 3:
Let me offer my obeisances to him, who from his experience of life, as the only transcendental torchlight in desiring to overcome the darkness of material existence of materialistic men, assimilated the cream of the Vedas and out of his causeless mercy conveyed the very confidential holy story as the master of the great sages.
Let me offer my respectful obeisances unto him [S'uka], the spiritual master of all sages, the son of Vyâsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. (Vedabase)
Text 4
After offering first one's obeisances to Nara-Nârâyana, the [Lord as the] supermost human being, the goddess of learning and Vyâsadeva, let then all be announced that is needed for the conquering.
Before reciting this S'rîmad-Bhâgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nârâyana, unto Nara-nârâyana Rishi, the supermost human being, unto mother Sarasvatî, the goddess of learning, and unto S'rîla Vyâsadeva, the author. (Vedabase)
Text 5
O sages, your questions about Lord Krishna are of relevance for the welfare of the world because they satisfy the true self.
O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krishna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self. (Vedabase)
Text 6
That duty no doubt is for mankind the highest, of which there is the causeless, uninterrupted devotional service unto Krishna as the One in the Beyond [Vishnu] that leads to the full satisfaction of the soul.
The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. (Vedabase)
Text 7
The practice of connecting oneself in devotion unto Vâsudeva, the Personality of Godhead, very soon leads to the detachment and spiritual knowledge that relies on its own power.
By rendering devotional service unto the Personality of Godhead, S'rî Krishna, one immediately acquires causeless knowledge and detachment from the world. (Vedabase)

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Text 8: What mankind does in its duties according to each his own position, is useless labor leading nowhere, if it does not lead to the message of Vishvaksena [Krishna as the Supreme Commander].
The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead. (Vedabase)
Text 9:
One's occupational activities are certainly meant for ultimate liberation and not for the end of material gain, neither is, according to the sages, the material progress of the dutiful ones in devotional service meant for the attainment of sense-gratification.
All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. (Vedabase)
Text 10
One's longing is not so much there for sense-gratification, profit and self-preservation, one's work is instead there for no other purpose than inquiring after the Absolute Truth.
Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works. (Vedabase)
Text 11
The learned souls say that the reality of nondual knowledge is known as Brahman, Paramâtmâ, and Bhagavân [the impersonal, localized and personal aspect].
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramâtmâ or Bhagavân. (Vedabase)
Text 12:
The sages who with the good of knowledge and detachment are of serious inquisition, will see within themselves and the Supersoul in devotional service, exactly that, what they have heard from in the Vedas.
The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedânta-s'ruti. (Vedabase)
Text 13:
So by the human being, o best of the twice born, the highest perfection of occupational duties according to the divisions of status and vocation is achieved in the pleasing of the Lord.
O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead. (Vedabase)
Text 14:
Therefore should one with a one-pointed mind constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees.
Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees. (Vedabase)

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Text 15: Who would not attend to this message of intelligently remembering the Lord which gives one the sword for cutting through the bonds of materially motivated labor [karma]?
With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message? (Vedabase)
Text 16:
One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, o learned ones, and be purified from all vice.
O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vâsudeva. (Vedabase)
Text 17:
Those who developed this hearing of Krishna His own words will find virtue listening and singing and will certainly in their hearts see their desire to enjoy purified by the benefactor of the truthful.
S'rî Krishna, the Personality of Godhead, who is the Paramâtmâ [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Vedabase)
Text 18
By regular attention to that fortune [of the book and the devotee] will as good as all the inauspicious lose its hold, and will thus serving the Supreme Lord with transcendental prayers irrevocably loving service come into being.
By regular attendance in classes on the Bhâgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. (Vedabase)
Text 19
At that time will the consciousness not being spoiled by the effects of passion and ignorance such as lust, greed and whatever else, be fixed in goodness and find happiness.
As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. (Vedabase)

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Text 20
The mind, in contact with the devotional service of the Lord thus cleared, becomes, of the association liberated, then effective in the knowledge of wisdom regarding the Fortunate One.
Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. (Vedabase)
Text 21
Seeing the [true] self that way as being the master for sure will cut the knots in the heart to pieces, put an end to all doubts and terminate the chain of materially motivated actions [karma].
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master. (Vedabase)
Text 22
Therefore all transcendentalists have for certain always delighted in the service to Lord Krishna - it enlivens the soul.
Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Krishna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self. (Vedabase)
Text 23
The ultimate benefit of the Transcendental Personality, that is associated with as well the material qualities of nature of goodness, passion and ignorance as with the maintainer Vishnu, the creator Brahmâ and the destroyer S'iva, is of course for the human being found in the form of the quality of goodness [Vishnu].
The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmâ, Vishnu and S'iva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness. (Vedabase)
Text 24
As we have the firewood from sacrifices stemming from the earth producing smoke, so we also have passion stemming from ignorance leading to the goodness from which the essential nature is realized.
Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can com

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Text 25 Whoever follows these sages who before thus rendered service to the transcendental Lord above these three modes of nature, deserves the same benefit.
Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world. (Vedabase)
Text 26
For that reason do they who desire liberation reject the less attractive forms of the demigods, and are they sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana].
Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions. (Vedabase)
Text 27
Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character.
Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. (Vedabase)
Text 28-29:
But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life.
In the revealed scriptures, the ultimate object of knowledge is S'rî Krishna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life. (Vedabase)
Text 30
From the beginning of the manifestation He, by this internal potency, has been the cause and effect of all forms and the transcendental Absolute of the modes of nature.
In the beginning of the material creation, that Absolute Personality of Godhead [Vâsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy. (Vedabase)
Text 31
Although He, manifesting by the modes, having entered into them, appears to be affected by the modes, is He the full manifestation of all wisdom.
After creating the material substance, the Lord [Vâsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened in His transcendental position. (Vedabase)
Text 32
He, as the Supersoul, pervades all living beings as the source of the creation like fire does in wood and shines forth as different living entities, at the same time being the Absolute Person.
The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second. (Vedabase)

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Text 33 That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes.
The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind. (Vedabase)
Text 34
Thus He maintains all in the mode of goodness, being incarnated Himself in the performance of His pastimes mastering all worlds of divine, human and animalistic beings."
Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness. (Vedabase)

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(1) Sûta said: "In the beginning assumed the Supreme Lord, for the creation of the worlds, the form of the Original Person[: the integrity of the material realm] composed of the sixteen elements [of the ten knowing and working senses, the mind and the five elements] and the cosmic intelligence and such. (2) Resting in His meditative slumber was in that water, out of the lotus that spread from the lake of His navel, Brahmâ manifested, the master of the progenitors in the universe.http://srimadbhagavatam.org/images/bimages/garbod.vishnu.GIF (3) One believes the different worlds [as expansions] to be part of the form of the Fortunate One, that truly is the excellence of the purest existence. (4) His form seen perfectly thus has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses. (5) This multifarious source of the incarnations is the imperishable seed from which the plenary portions and portions thereof again, the gods, the human beings and the animals, originate.

(6) First were the sons of Brahmâ [the Kumâras] disciplined in austerity for the realization of continuation. (7) Incarnated next for the sake of its welfare, He, like a boar, lifted the world from the lower regions. (8) Thirdly accepted He His presence among the learned for the sake of evolving vedic knowledge for service in devotion without further material motives. (9) Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses. (10) Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation because in the course of time the knowledge was lost. (11) Sixth, born as the son of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about the transcendental. (12) Seventh born from Âkûti as Yajñ'a, the son of Prajâpati Ruci He, assisted by the godly, ruled over the change of the period of Svâyambhuva Manu together with His son Yama and others. (13) Eighth, from the wife of King Nâbhi, Merudevî, He took birth as King Rishabha and showed the path of perfection respected by people of all stages of life. (14) Accepting His ninth incarnation from prayers by the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made it beautifully attractive. (15) Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu on a boat of protection afloat the waters when the world was deeply inundated. (16) Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists which served as a pivot in the ocean. (17) Twelfth was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists while giving nectar to the godly. (18) His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter does cane. (19) Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who, from the arena of sacrifice of Mahârâja Bali, begged only for three steps of land, while at heart willing to return to the kingdom of the three worlds. (20) In His sixteenth incarnation [as Bhrigupati or Paras'urâma] He acted twenty-one times against the ruling class that negated the intelligentsia. (21) Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva from Satyavatî by Parâs'ara Muni, to divide the desire tree of the Veda into several branches. (22) Next He performed superhuman in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the godly. (23) Nineteenth as well as twentieth He appeared as Balarâma and Krishna from the Vrishni-family and thus Bhagavân removed the burden from the world. (24) Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious with the theists. (25) Following that at the conjunction of two [I]yugas when there is hardly a ruler found that is not a plunderer, the Lord of Creation will take birth with the name of Kalki as the son of Vishnu Yas'â.

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(26) O twice-born, from the ocean of goodness are the Lord His incarnations as innumerable as the thousands of streams found from the lakes. (27) All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord. (28) All these are part of Lord Krishna, the Supreme Lord in person who gives protection in all ages and worlds against the enemies of the king of heaven [Indra]. (29) Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life. (30) All these forms of the Lord are certainly of the one without a form that is transcendental; they came about in the self from the modes of the material energy with its elements. (31) To the less intelligent seer they are as clouds in the sky and dust in the air in order to perceive. (32) This unmanifested beyond, which is without a form that is affected by the modes of nature and is alike that what is unseen and unheard - thàt is the living being that takes birth repeatedly. (33) Whenever one realizes that all these gross and subtle forms originate from the ignorance in the self, at that time is one in association with the divine. (34) With the illusory energy subsided there is enrichment with the full knowledge of enlightenment and knowing in the glories of the Self. (35) Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas. (36) Being within every living being He, the omnipotent master of the senses whose play is spotless, is independent and unaffected by creation, destruction and maintenance. (37) Acting like an actor in a drama, can by His manipulations the ones with little knowledge not know Him in His activities, names and forms by means of speculation and oration. (38) Only he can know of the transcendental glories of the Creator all-powerful with the wheel of the chariot in His hand, who renders unconditional, uninterrupted, favorable service to His fragrant lotus feet. (39) In this world one can be successful if one knows in full about the Personality of Godhead who embraces all of His universes and inspires for the complete of the spirit of ecstasy in which one will never find the dreaded repetitions of the worldly interest."

(40) [B]This book about the story of the Personality of Godhead and His devotees compiled by the wise man of God is, as a supplement to the Vedas, there for the ultimate good of all people, bringing success, happiness and perfection. (41) S'rîla Vyâsadeva delivered it, as the cream extracted from all the Vedic literatures and histories, to his son, the most respectful among the self-realized. (42) He on his turn spoke it to emperor Parîkchit who sat at the Ganges surrounded by the wise in penance until his death. (43) With Krishna having left for His abode along with the proper conduct and its spiritual insight, has now this purâna bright as the sun risen for all the persons who in the Age of Quarrel [Kali-yuga] have lost their vision. (44) When I heard the story from that powerful great sage, I as well managed to understand it, being perfectly attentive by his mercy, so that I can also tell it to you from my own realization."

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Krishna is the Source of All Incarnations

Text 1
Sûta said: "In the beginning assumed the Supreme Lord, for the creation of the worlds, the form of the Original Person[: the integrity of the material realm] composed of the sixteen elements [of the ten knowing and working senses, the mind and the five elements] and the cosmic intelligence and such. Sûta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusha incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe. (Vedabase)
Text 2
Resting in His meditative slumber was in that water, out of the lotus that spread from the lake of His navel, Brahmâ manifested, the master of the progenitors in the universe.
A part of the purusha lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmâ, the master of all engineers in the universe, becomes manifest. (Vedabase)
Text 3
One believes the different worlds [as expansions] to be part of the form of the Fortunate One, that truly is the excellence of the purest existence.
It is believed that all the universal planetary systems are situated on the extensive body of the purusha, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence. (Vedabase)
Text 4
His form seen perfectly thus has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses.
The devotees, with their perfect eyes, see the transcendental form of the purusha who has thousands of legs, thighs, arms and faces--all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands. (Vedabase)
Text 5
This multifarious source of the incarnations is the imperishable seed from which the plenary portions and portions thereof again, the gods, the human beings and the animals, originate.
This form [the second manifestation of the purusha] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created. (Vedabase)

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Text 6 First were the sons of Brahmâ [the Kumâras] disciplined in austerity for the realization of continuation.
First of all, in the beginning of creation, there were the four unmarried sons of Brahmâ [the Kumâras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth. (Vedabase)
Text 7
Incarnated next for the sake of its welfare, He, like a boar, lifted the world from the lower regions.
The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe. (Vedabase)
Text 8
Thirdly accepted He [in the form of Nârada Muni] His presence among the learned for the sake of evolving vedic knowledge for service in devotion without further material motives.
In the millennium of the rishis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarshi Nârada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action. (Vedabase)
Text 9
Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses.
In the fourth incarnation, the Lord became Nara and Nârâyana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses. (Vedabase)
Text 10
Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation because in the course of time the knowledge was lost.
The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Âsuri Brâhmana, for in course of time this knowledge had been lost. (Vedabase)

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Text 11 Sixth, born as the son of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about the transcendental.
The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasûyâ, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlâda and others [Yadu, Haihaya, etc.]. (Vedabase)
http://srimadbhagavatam.org/images/chapt.button.gifText 12
Seventh born from Âkûti as Yajñ'a, the son of Prajâpati Ruci He, assisted by the godly, ruled over the change of the period of Svâyambhuva Manu together with His son Yama and others.
The seventh incarnation was Yajña, the son of Prajâpati Ruci and his wife Âkûti. He controlled the period during the change of the Svâyambhuva Manu and was assisted by demigods such as His son Yama. (Vedabase)
http://srimadbhagavatam.org/images/chapt.button.gifText 13
Eighth, from the wife of King Nâbhi, Merudevî, He took birth as King Rishabha and showed the path of perfection respected by people of all stages of life.
The eighth incarnation was King Rishabha, son of King Nâbhi and his wife Merudevî. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life. (Vedabase)
Text 14
Accepting His ninth incarnation from prayers by the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made it beautifully attractive.
O brâhmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prithu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive. (Vedabase)

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Text 15 Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu on a boat of protection afloat the waters when the world was deeply inundated.
When there was a complete inundation after the period of the Câkshusha Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. (Vedabase)
Text 16
Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists which served as a pivot in the ocean.
The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarâcala Hill, which was being used as a churning rod by the theists and atheists of the universe. (Vedabase)
Text 17
Twelfth was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists while giving nectar to the godly.
In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. (Vedabase)
Text 18:
His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter does cane.
In the fourteenth incarnation, the Lord appeared as Nrisimha and bifurcated the strong body of the atheist Hiranyakas'ipu with His nails, just as a carpenter pierces cane. (Vedabase)
Text 19:
Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who, from the arena of sacrifice of Mahârâja Bali, begged only for three steps of land, while at heart willing to return to the kingdom of the three worlds
In the fifteenth incarnation, the Lord assumed the form of a dwarf-brâhmana [Vâmana] and visited the arena of sacrifice arranged by Mahârâja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. (Vedabase)
Text 20:
In His sixteenth incarnation [as Bhrigupati or Paras'urâma] He acted twenty-one times against the ruling class that negated the intelligentsia.
In the sixteenth incarnation of the Godhead, the Lord [as Bhrigupati] annihilated the administrative class [kshatriyas] twenty-one times, being angry with them because of their rebellion against the brâhmanas [the intelligent class]. (Vedabase)
Text 21:
Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva from Satyavatî by Parâs'ara Muni, to divide the desire tree of the Veda into several branches.
Thereafter, in the seventeenth incarnation of Godhead, S'rî Vyâsadeva appeared in the womb of Satyavatî through Parâs'ara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent. (Vedabase)

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Text 22: Next He performed superhuman in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the godly.
In the eighteenth incarnation, the Lord appeared as King Râma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Râvana, who was on the other side of the sea. (Vedabase)
Text 23:
Nineteenth as well as twentieth He appeared as Balarâma and Krishna from the Vrishni-family and thus Bhagavân removed the burden from the world.
In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarâma and Lord Krishna in the family of Vrishni [the Yadu dynasty], and by so doing He removed the burden of the world. (Vedabase)
Text 24:
Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious with the theists.
Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanâ, in the province of Gayâ, just for the purpose of deluding those who are envious of the faithful theist. (Vedabase)
Text 25:
Following that at the conjunction of two yugas when there is hardly a ruler found that is not a plunderer, the Lord of Creation will take birth with the name of Kalki as the son of Vishnu Yas'â.
Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnu Yas'â. At this time the rulers of the earth will have degenerated into plunderers. (Vedabase)
Text 26:
O twice-born, from the ocean of goodness are the Lord His incarnations as innumerable as the thousands of streams found from the lakes.
O brâhmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water. (Vedabase)

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Text 27: All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord.
All the rishis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajâpatis.. (Vedabase)
Text 28:
All these are part of Lord Krishna, the Supreme Lord in person who gives protection in all ages and worlds against the enemies of the king of heaven [Indra].
All of the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord S'rî Krishna is the original personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists The Lord incarnates to protect the theists. (Vedabase)
Text [B]29:
Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life.
Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life. (Vedabase)
Text 30:
All these forms of the Lord are certainly of the one without a form that is transcendental; they came about in the self from the modes of the material energy with its elements.
The conception of the virâth universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord's having form. But factually the Lord has no material form. (Vedabase)
Text 31:
To the less intelligent seer they are as clouds in the sky and dust in the air in order to perceive.
Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self. (Vedabase)
Text 32:
This unmanifested beyond, which is without a form that is affected by the modes of nature and is alike that what is unseen and unheard - thàt is the living being that takes birth repeatedly.
Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births. (Vedabase)
Text 33:
Whenever one realizes that all these gross and subtle forms originate from the ignorance in the self, at that time is one in association with the divine.
Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. (Vedabase)
Text 34:
With the illusory energy subsided there is enrichment with the full knowledge of enlightenment and knowing in the glories of the Self.
If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. (Vedabase)

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Text 35: Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas.
Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart. (Vedabase)
Text 36:
Being within every living being He, the omnipotent master of the senses whose play is spotless, is independent and unaffected by creation, destruction and maintenance.
The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent. (Vedabase)
Text 37:
Acting like an actor in a drama, can by His manipulations the ones with little knowledge not know Him in His activities, names and forms by means of speculation and oration.
The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words. (Vedabase)
Text 38:
Only he can know of the transcendental glories of the Creator all-powerful with the wheel of the chariot in His hand, who renders unconditional, uninterrupted, favorable service to His fragrant lotus feet.
Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Krishna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence. (Vedabase)
Text 39:
In this world one can be successful if one knows in full about the Personality of Godhead who embraces all of His universes and inspires for the complete of the spirit of ecstasy in which one will never find the dreaded repetitions of the worldly interest."
Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death. (Vedabase)

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Text 40: This book about the story of the Personality of Godhead and His devotees compiled by the wise man of God is, as a supplement to the Vedas, there for the ultimate good of all people, bringing success, happiness and perfection.
This S'rîmad-Bhâgavatam is the literary incarnation of God, and it is compiled by S'rîla Vyâsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect. (Vedabase)
Text 41:
S'rîla Vyâsadeva delivered it, as the cream extracted from all the Vedic literatures and histories, to his son, the most respectful among the self-realized.
S'rî Vyâsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe. (Vedabase)
Text 42:
He on his turn spoke it to emperor Parîkchit who sat at the Ganges surrounded by the wise in penance until his death.
S'ukadeva Gosvâmî, the son of Vyâsadeva, in his turn delivered the Bhâgavatam to the great Emperor Parîkshit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink. (Vedabase)
Text 43:
With Krishna having left for His abode along with the proper conduct and its spiritual insight, has now this purâna bright as the sun risen for all the persons who in the Age of Quarrel [Kali-yuga] have lost their vision.
This Bhâgavata Purâna is as brilliant as the sun, and it has arisen just after the departure of Lord Krishna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purâna. (Vedabase)
Text 44:
When I heard the story from that powerful great sage, I as well managed to understand it, being perfectly attentive by his mercy, so that I can also tell it to you from my own realization."
O learned brâhmanas, when S'ukadeva Gosvâmî recited Bhâgavatam there [in the presence of Emperor Parîkshit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhâgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it. (Vedabase)

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http://srimadbhagavatam.org/images/bimages/suka-indifferent.jpg
(1) The elderly and learned S'aunaka, the head of the long-standing ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus: (2) "O most fortunate of the ones respected to speak, tell us of the message of the Bhâgavatam, as spoken by S'ukadeva Gosvâmî. (3) When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva? (4) His son, who equipoised and unwavering with his mind was always fixed on the One, was a great devotee and an awakened soul, but unexposed he appeared ignorant. (5) Seeing the sage Vyâsa following his son, naked bathing beauties covered their bodies out of shyness, whereas astonishingly asked of his son they replied him that they did not do so for him as he regarded them purely without sexual discrimination. (6) How was he [S'uka], appearing like a retarded dumb madman wandering the Kuru-jângala provinces, recognized by the inhabitants when he reached Hastinâpura [now: Delhi]? (7) How could, o dear soul, between the saint and the descendant of Pându, the wise king, the discussion take place in which this vedic truth about Krishna came to pass? (8) He, pilgrimaging, only for the time of milking a cow stayed at the door of the householders sanctifying the residence. (9) Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful. (10) For what reason did the emperor who enriched the name of Pându, neglect the opulences of his kingdom, sitting down for penance at the Ganges until his death? (11) Why did he, at whose feet all enemies surrendered their wealth for their own sake, in the full of his youth exclaim to give up his so difficult to relinquish life of royal riches? (12) Men of devotion for the One Hailed in the Verses, live for the welfare, the affluence and prosperity of all living beings and not for any selfish purpose; for what reason gave he, freed from all attachment, up his mortal body that was the shelter for others? (13) Clearly explain to us all we by this have asked you, for we consider you fully acquainted with all the meanings of the words in the scriptures, except for those of the vedic hymns."

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(14) Sûta Gosvâmî said: "When the second age that ran into the third, ended, was the sage [Vyâsa] born to Parâs'ara from the womb of the daughter of Vasu as a full aspect of the Lord. (15) One morning at the rise of the sun globe, after being cleansed by the water of his morning duties, he sat down at the bank of the river Sarasvatî to concentrate. (16) Knowing past and future, he saw, as it happens from unseen forces in the different ages, that in the religion of his time gradually anomalies were accruing. http://srimadbhagavatam.org/images/bimages/vyasa.jpg(17-18) Seeing in his transcendence how with the dull and impatient of the faithless lacking in goodness, there was a decline in the natural power in all types of men as well as in other creatures, and that the common man being unlucky was short-lived, devoted the sage his transcendental vision to the welfare of all the vocations and stages in life. (19) With the insight that there were four sacrificial fires for purifying the work of the people, divided he the one Veda accordingly into four to ensure the continuance of sacrifice. (20) Rig, Yajuh, Sâma and Atharva were the names of these four Vedas while the Itihâsas (the single histories) and the Purânas (the collections of histories) were called the fifth Veda. (21) After that the Rig Veda was propagated by the rishi Paila, the Sâma Veda by the learned Jaimini, while Vais'ampâyana was the only one versed enough to qualify for the defense of the Yajur Veda. (22) The serious respect for the Atharva Veda was with Angirâ, also called Sumantu Muni, while the Itihâsas and the Purânas, were defended by my father Romaharshana. (23) All these scholars on their turn distributed the knowledge entrusted to them to their disciples who did the same with their following who did so with their pupils, and thus the different branches of followers of the Vedas came about. (24) In order to have the Veda assimilated as much by the less intellectual ones, the great sage of lordship Vyâsa took care to edit it for the ignorant. (25) Thinking this way, for the welfare of the more foolish working class, the women [see 6.9: 6 & 9], and the friends of the twice-born who themselves do not work for understanding, was the sage as merciful to take to their benefit down the story of the Mahâbhârata.

(26) O dear twice-born, by no means could he, who was always working for the welfare of all living beings, find satisfaction at that time. (27) Knowing what religion is, said he, purified in seclusion at the bank of the Sarasvatî, thus from the dissatisfaction of his heart to himself: (28-29) 'With strict discipline I sincerely did proper worship to the tradition of the vedic hymns, respecting the masters and doing the sacrifices. Even for women, the working class and others did I, by compiling the Mahâbhârata, properly explain, of the disciplic succession, what should be said of the path of religion. (30) Despite of answering, so it appears, sufficiently to the demands of the vedantists in my realizing the might of the Supreme Soul as situated in the body and even the might of my own self, I feel something is missing. (31) I might not have given sufficient directions about the devotional service so dear to as well the perfect as to the Infallible One.'

(32) While Krishna-dvaipâyana Vyâsa was regretfully thinking this way of his shortcomings, reached Nârada, whom I spoke of before, his cottage. (33) Seeing the fortune of that he quickly got up to honor him with the respect equal to the respect the godly pay to Brahmâjî, the creator."

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Chapter 5: Nârada's Instructions on S'rîmad Bhâgavatam for Vyâsadeva (1) Sûta said: "Comfortably seated next to him, the pleased rishi of God - who has a vînâ in his hands - addressed the learned wise. (2) He said: 'O greatly fortunate son of Parâs'ara, is the confrontation with the body and the mind in the self-realization of your soul to your satisfaction? (3) You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata adding your extensive explanations. (4) Despite of the full of your deliberations about the Absolute and Eternal are you, dear master, lamenting not having done enough'.

(5) Vyâsa said: 'What you said is certainly true and my soul has found no peace with it. What is the root I missed, I ask you who originated from the soul as a man of unlimited knowledge. (6) You have the all-inclusive knowledge as a confidential devotee of the Supreme Personality, who is the Original Controller of the material and spiritual and in whose mind only, from the transcendence above its modes, the universe is created and destroyed. (7) In your goodness you travel the three worlds penetrating the heart of everyone like the all-pervading air as the selfrealized witness. Please point out what my deficiency is in my being absorbed in the Absolute with discipline and vow concerning matters of cause and effect'.

(8) S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision. (9) Although you, great sage, repeatedly were writing for the sake of the four principles of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva.http://srimadbhagavatam.org/images/bimages/krishnadream.gif (10) Only sparsely using the words describing the glories of the Lord who sanctifies the universe, is something the saintly think of as pilgrimaging to a place for crows; not as something where the perfect of the transcendental take pleasure in. (11) That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the purified and honest. (12) In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look well letting go of designations. What good will it bring to work time and again inauspiciously for a result when one misses the Lord with it? That leads nowhere! (13) Therefore, for the sake of liberation from universal bondage, should you as a highly fortunate, spotless and famous perfect seer dedicated to the truth and fixed in the qualities, from your trance think of and describe Him whose actions are supernatural.

(14) Whatever you want to describe that is of a vision separate from Him, will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place. (15) For the matter of religion have you instructed the people according their natural inclinations [to kill animals for their food e.g.], which is in truth reprehensible and quite unreasonable. The people fixed on such instructions for good conduct will not think of the prohibitions. (16) For understanding the unlimited Lord do they qualify who are expert in withdrawing from material enjoyment, and therefore must those, who by the modes attached are missing the spiritual knowledge, by your goodness been shown the ways and activities of the Lord.

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(17) Inexperienced in devotional service at the lotus feet one may fall down in that position forsaking one's true nature, but then what inauspiciousness would befall the nondevotee who, engaged in his occupational duties, doesn't get to anything of His interest? (18) The philosophically inclined should endeavor, for that reason, only for that which is not so much found wandering from high to low; in the course of time, so impetuous and subtle, one will find - just like the miseries - the enjoyment as a result of one's work automatically everywhere. (19) Failing for some or another reason the devotee has a different experience than others: once he in his material life has the taste will he, remembering the feet of the Lord of Liberation he embraced, never want to give it up. (20) By your good self, you know that all of this cosmos is the Lord Himself, even though He differs from it; He is the source and the end of its creation; I am only giving you a synopsis. (21) Please give a vivid description of the pastimes of the Supreme Lord, as from the perfect vision of your own soul you can reach an understanding of the transcendence of the Personality of the Supersoul, of which you are a full aspect having taken birth for the well-being of the whole world. (22) This attainment of all to the descriptions of the transcendental qualities by means of austerities, study, sacrifice, attending lectures, fostering intelligence and charity, is, according the acknowledged scholars, the infallible interest of the divine verses hailing the Supreme One.'

http://srimadbhagavatam.org/images/bimages/naradaasboy.jpg(23) 'In the previous millennium I took, o sage, birth from the maidservant of certain followers of this conclusion [the Vedânta] and was I, just a boy, engaged in their service while living together during the months of the rainy season. (24) These followers of wisdom were unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport, of a special mercy, despite of their impartiality towards believers. (25) When the twice-born, during that period, once allowed me to enjoy the remnants of their food, was I, by that action, freed from all my sins and manifested itself, with me thus being engaged with purity, the attraction to that dharma. (26) Thereafter, hearing each day the descriptions of the life of Krishna, managed I through their respect for me, o dear Vyâsa, to pay good notice and thus develop my taste with every step I took. (27) O great sage, that time achieving the taste, I found continuity with the Lord and thus I saw that all the gross and subtle is accepted in one's own ignorance concerning the Supreme of transcendence. (28) Thus for two seasons, autumn and the rainy season, constantly hearing of nothing but the glories chanted by the sages, began of those great souls my devotional service to flow, with the modes of passion and ignorance receding. (29) That way attached, as a boy in obedience being freed from sins, did I of the faithful manage to subjugate the senses and strictly follow the principles. (30) By the purity of those devotees full of care for the meek, received I, as they left, the instruction on this most confidential knowledge which is directly propounded by the Lord Himself. (31) Through that could I easily grasp the influence of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one thus can reach the refuge that He is.

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(32) O learned one, it is said that to dedicate one's actions to the Supreme Lord is the remedy for the threefold misery of life. (33) O good soul, isn't it so that the cure for a disease is found in the same thing that caused it? (34) The same way will all the material dealings of man put an end to their own materialism once competence develops in dedication to the transcendent. (35) Whatever one does in this world to please the Lord and what thereto is done in the dependence on knowledge is bhakti yoga [yoga of devotion]. (36) When one performs one's duties remembering the will of the Fortunate One, takes the mind constantly to the names and qualities of S'rî Krishna. (37) Let us meditate upon the name and glory of Vâsudeva and His full expansions Pradyumna, Aniruddha and Sankarshana. (38) The person who has the Lord without a form represented in the sound-form of a mantra, is, thus of worship for [Lord Vishnu] the Original Person of Sacrifice, of a perfect vision. (39) This way engaged, o learned one, knowing well the confidential part of the vedic knowledge, was bestowed upon me the knowledge of His transcendental opulences as well as the intimate personal affection for Lord Krishna [Kes'ava]. (40) You, dear, good soul, vast in your vedic knowledge, who has also heard of the Almighty of whom the wise always have found satisfaction to learn about the transcendental, please describe His activities for the mitigation of the suffering of the masses of common people for whom there is no other way of relief'."

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Chapter 6: Conversation Between Nârada and Vyâsadeva (1) Sûta said: "Thus hearing from the great sage among the gods about his birth and exploits, the sage Vyâsadeva, the son of Satyavatî, asked him: (2) 'After the great devotees who instructed you in transcendental wisdom departed, what did you do before the beginning of your present life? (3) How were the conditions of the life you spent after this initiation and how did you, in due course of time, attain to this body? (4) How could you, o great sage, remember this from a previous epoch in any detail, as time in due course annihilates all.'

http://srimadbhagavatam.org/images/bimages/narada.jpg(5) S'rî Nârada said: 'The great sages gave me the transcendental knowledge I have at present and in my previous life I had to live by it after they had departed. (6) Having only one son, my mother, who was as a maidservant a simple woman, was tied to me, her offspring, by her affection, having no other alternative for protection. (7) Although she wanted to take care of me properly, could she, being dependent like a puppet on a string, not do so. (8) While attending the school of the learned, I, being only five years old, lived depending on her, having no experience with the direction of time and the country. (9) When once she went out at night for milking a cow, she was bitten in the leg by a snake on the path and thus she fell victim of the supreme time. (10) I took it as a benediction of the Lord who always desires the best for His devotees, and thinking that way, I headed for the north. (11) There I found many flourishing big and small towns and villages with farms, mineral and agricultural fields in valleys with flower and vegetable gardens and forests. (12) I saw hills and mountains full of gold, silver and copper and elephants pulling branches from the trees nearby delightful lakes and ponds full of the lotus flowers aspired by the denizens of heaven - and my heart was pleased by the birds and the amount of bees hovering about. (13) I passed through thickets of bamboo, sharp grass and weeds and through caves which were difficult to pass alone, and I came to deep and dangerous forests which were the playground of snakes, owls and jackals. (14) Being physically and mentally tired, took I, hungry and thirsty, a bath and drank water, in the lake of a river finding relief from my fatigue. (15) In that uninhabited forest I sat down under a banyan tree to meditate, intelligently taking shelter of the Supersoul situated within, as I had learned from the liberated souls. (16) Thus meditating on the lotus feet of the Supreme Personality, all thinking, feeling and willing transformed into transcendental love, and being eager, tears rolled from my eyes as I saw the Lord appear in my heart without delay. (17) Fully overwhelmed by an excess of love and transfixed in feelings of happiness all over my body, could I, o sage, being absorbed in an ocean of ecstasy, not distinguish Him from myself any longer. (18) Thereafter not seeing anymore the form of the Lord who removes all disparity from the mind, I all of a sudden got up being perturbed like someone is who has lost something desirable. (19) Desiring to experience that again saw I, having the mind concentrated on the heart, despite of my waiting, Him not, and got I very depressed being frustrated that way. (20) Thus trying in that lonely place heard I from the beyond pleasing words of gravity being spoken to me that mitigated my grief: (21) 'Listen, for the duration of your life you will not acquire the vision of Me here, because it is difficult to acquire the vision when one, immature with impurities, is guilty in one's being united. (22) That form was only shown once to raise your desire, o virtuous one, as by the increase of the desire of the devotee all the being caught in sleepiness will give way. (23) With the but for a few days being of service to the Absolute having attained a steady intelligence unto Me will one, having given up on the deplorable of this world, head for and be of My associates. (24) Intelligence engaged this way in devotion can at no time be separated from Me because, whether beings are becoming or even waning, their remembrance, by My mercy, will continue.'

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(25) 'Having thus spoken, stopped that great and wonderful sound of the Supreme authority and bowed I, being favored, my head in obeisance to the great and glorified. (26) Free from formalities exercising the holy name of the Unlimited One and being of the constant remembrance of His mysterious and benedictory activities, I traveled the earth liberated and contented, in all modesty without any envy awaiting my time. (27) Thus being absorbed in Krishna and free from attachment to the material world, o Vyâsadeva, came in due course of time death to me as natural as the coincidence of illumination with lightening. (28) Having been awarded with that transcendental body worthy an associate of the Lord, I quitted the body composed of the five material elements seeing my acquired karma ended. (29) At the end of the epoch took the Lord, having laid Himself down in the waters of devastation, me, with the creator and all, in within His breath. (30) A thousand ages later, when the creator again was expired reappeared I, together with all the rishis like Marîci. (31) Unbroken in the vow traveling as well within the three words as in the beyond, am I, because of the mercy of Mahâ-Vishnu, free to go wherever and whenever I want. (32) This way I move constantly singing the message of the Lord, vibrating the transcendentally charged vînâ with which the Godhead has decorated Me. (33) Thus singing appears soon the sight of the Lord of the lotus feet, about whose actions one gladly hears, in the seat of my heart, as if I could summon Him. (34) I arrived at the insight that, for the ones so anxious in their desire for the objects of their senses, there is a boat to cross over the ocean of material nescience: the repeated recitation of the glories of the Lord. (35) Desire and lust being curbed every time by the discipline of yoga certainly will not be as satisfying to the soul as the service of the Personality of Godhead. (36) I, as you asked, described all this about my birth and activities to you who are without sin, so that as well the satisfaction of your as of my soul is served'."

(37) Sûta said: "After thus addressing the powerful sage, took Nârada Muni leave of the son of Satyavatî, and left he for wherever, vibrating his enchanting vînâ. (38) All success to the sage of the gods who takes pleasure in singing the glories of the Personality of Godhead, and with the help of his instrument enlivens the distressed universe."

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(1)S'rî S'aunaka said: "What did, upon the departure of Nârada Muni, the great lordship of Vyâsadeva do after having heard from the great sage what he wanted to know?"

(2)Sûta replied: "On the western bank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the promotion of transcendental activities. (3) There, in his own place sat Vyâsadeva surrounded by berrytrees concentrating his mind after his oblations of water. (4) With his mind aligning in the devotion of yoga saw he, being perfectly fixed without material concerns, the entirety of both the Original Person [the purusha] and the external energy depending on Him. (5) The living entities conditioned to the modes of nature take, in spite of the transcendental of their soul, the unwanted for granted and undergo the reactions thereof. (6) For the common people unaware of the cessation of the unwanted that is found in the yoga of devotion to the One in the Beyond, compiled the sage, who saw this, the different stories relating to the Absolute Truth. (7) Simply attending to the literatures about the supreme personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (8) After having assembled and revised the collections of stories, taught he them his son S'ukadeva Gosvâmî, the wise intent upon self-realization."

(9)S'aunaka asked: "Why should he, fully on the path of self-realization, being contented within in divine indifference, undergo this vast study?"

(10)Sûta said: "Such are His wonderful qualities that, in spite of taking pleasure in the soul, as well the common people as the sages freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama. (11) With the quality of being absorbed in the thought of the Supreme Lord, was S'uka, as the son of Vyâsa, beloved with the devotees for the fact that he had taken up the regular study of this great narration. (12) So let me now tell you the stories of Krishna about the birth, activities and deliverance of king Parîkchit, the rishi among the kings, as well as of the renunciation of the sons of Pându.

(13-14)When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kauravas had found their heroic fate and the son of King Dhritarâshthra [Duryodhana] was lamenting his broken spine due to being beaten by the club of Bhîma, thought the son of Dronâcârya [As'vatthâmâ] that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a prize - but when the master came to see this, he disapproved of this heinous act. (15) The mother of the children [of the Pândavas], hearing of the massacre cried bitter tears in lamentation. Arjuna [who headed the Pândavas], trying to pacify her, said: (16) 'I can only take the tears from your eyes away o gentle lady, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so you can put your foot on it and then, after the cremation of your sons, may take a bath.' (17) Satisfying her with this choice of words got Arjuna, he who is guided by the Infallible One, being armed and equipped on his chariot to persecute As'vatthâmâ, the son of his martial teacher. (18) When he from a distance saw him in hot pursuit, fled the child murderer with his chariot in great speed to save his life, like Sûrya did fleeing from S'iva . (19) Seeing himself unprotected when his horses got tired, resorted [As'vatthâmâ] the brahmin son, only thinking of himself, to the ultimate weapon [the brahmâstra]. (20) With his life in danger, he touched water and concentrated to recite the mantras, without knowing how to stop the process though. (21) A glaring light spread in all directions that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said: (22) 'O, Krishna, Krishna, You are the Almighty who takes away the fears of the devotees, You alone are the path of liberation for those suffering in their material existence. (23) You are the transcendental, original enjoyer and direct controller of the material energy; You are the one who, by His own internal potency, in the bliss and knowledge of Your own Self casts off the material illusion. (24) From that position are You in Your might, in the heart of the ones materially entangled, arranging in the first place for the ultimate good of the righteousness [of dharma: truth, purity, penance and compassion]. (25) Thus You incarnate to remove the burden of the material world and for the satisfaction and remembrance of Your friends and pure devotees. (26) O Lord of Lords, I don't know where this highly dangerous, dazzling light spreading all around originates from.' (27) The Supreme Lord said: 'Take it from Me that it is of the son of Drona, who, faced with the imminence of his death, launched the weapon of mantras, not even knowing how to retract it. (28) Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of the dazzle of your own martial expertise'."

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(29)Sûta said: "After hearing what the Supreme Lord said, sipped Arjuna, circumambulating the Lord, water himself and took he up the supreme weapon to curb the one of his opponent. (30) Thereupon was of the combined glare of the two weapons the whole firmament as well as outer space covered by an expanding ball of fire as bright as the sun. (31) When the inhabitants of the three worlds saw how the heat of both of the weapons scorched them severely, reminded that them of the fire of annihilation at the end of time [sâmvartaka]. (32) Realizing the disturbance it all created for the common people and their places, retracted Arjuna, on the instigation of Vâsudeva, both the weapons. (33) Then arrested Arjuna, angered with eyes red as copper, the son of Gautamî, binding him skillfully with ropes as if it concerned an animal. (34) When he with force had bound the enemy and was about to take him to the military camp, said the Supreme Lord, looking on with His lotus eyes, to the angered Arjuna: (35) 'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep. (36) One who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who lost his chariot. (37) But someone who shameless and cruel thinks he can rightly maintain his own life at the cost of the lives of others, certainly deserves to be stopped in his path for his own good, because the person [of the criminal as well as the one permissive] is brought down by crime. (38) I personally heard you making the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.' (39) He, being not more than the burnt ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced'."



(40) Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, didn't he aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons. (41) Thereafter having reached his own camp, along with his dear friend and charioteer Govinda, he entrusted the assassin to his dear wife who was lamenting over her murdered sons. (42) Upon seeing the criminal thus brought in like an animal tied in ropes and being silent from his heinous act, Draupadî, of the beauty of her nature out of compassion showed the son of the teacher due respect. (43) She couldn't bear the sight of him brought in ropes and said: 'Release him, for he is a learned one [a brâhmana], our teacher'. (44) By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons. (45) The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife] with a son present didn't follow her husband into death [by means of satî]. (46) Therefore, o most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family. (47) Do not make his mother, Drona's devoted wife, cry the way I do, in constantly shedding tears in distress over a lost child. (48) If the noble administration is of no restraint in relating to the order of the learned, will that rule burn up in no time and will, together with its family members, come to grief '."

(49) Sûta said: "O learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen as they were in accord with the dharma, were of justice, merciful, without duplicity and glorious in equity. (50) And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, as well as the ladies and others. (51) Thereupon said Bhîma indignantly: 'For his for no reason, nor for himself nor for his master, having killed sleeping children, is death declared to be the reward.'

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(52) The four-armed one [Lord Krishna], after hearing the words spoken by Bhîma and Draupadî and having seen the face of His friend [Arjuna], said, like He was smiling: (53-54) 'The relative of a brahmin is not to be killed, although one kills an aggressor - this both is by Me certainly prescribed to be carried out abiding by the rules. You have to keep to the truth as promised by pacifying your wife and also act to the satisfaction of as well Bhîma as of Me'."

(55) Sûta said: "Immediately understanding what the Lord meant, separated he with his sword the jewel from the head of the twice-born one along with his hair. (56) After releasing him from the ropes, had he [As'vatthâmâ], next to the loss of his bodily luster because of the infanticide, also lost his strength being deprived of his jewel and was he driven out of the camp. (57) Cutting the hair, taking the wealth and banishment are the forms of corporal punishment reserved for the relatives of the learned, not any other method of dealing with the body. (58) Thereafter performed the sons of Pându together with Draupadî, overtaken by grief, the duties needed in respect of deceased family members."

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(1) Sûta said: "Thus headed they, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives. (2) After each had done his offering of water and sufficiently had mourned, took they a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (3) There sat the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and family members, by showing how each is subjected to the Time that cannot be avoided. (5) Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, had the unscrupulous [Duryodhana and his brothers] been killed, who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the queen [Draupadî] her hair. (6) By the proper performance of three horse sacrifices spread his [Yudhishthhira's] fame in all directions like the fame of Indra who performed that sacrifice a hundred times.

(7) Worshiped by the wise and the learned, invited the Lord, in response to their farewell, the sons of Pându along with Uddhava [another relative and friend of Krishna]. (8) Seated on His chariot saw He, just as He wanted to leave for Dvârakâ, Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (9) She said: 'Protect me, protect me, o Greatest of the Yogis, Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality. (10) O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, o Protector, but save my embryo!' "

(11) Sûta said: "Patiently hearing her words understood the Supreme Lord, who is the caretaker of the devotees, that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants. (12) O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons. (13) Seeing that they were in great danger with no other means available, took the Almighty One up His Sudars'ana disc for the protection of His devotees. (14) From within the soul of all living beings, shielded the Supreme Lord of Yoga, by means of His personal energy, the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty. (15) O S'aunaka, even though the brahmâstra weapon can't be stopped by counteractions, was it, being confronted with the strength of Vishnu, neutralized. (16) But do not regard all of this, of all the mysterious and infallible we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

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http://srimadbhagavatam.org/images/bimages/kuntiprayer.jpg(17) Being saved from the radiation of the weapon, addressed the chaste Kuntî along with her sons Lord Krishna who was about to leave. (18) Kuntî said: 'My obeisances to You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without. (19) Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player. (20) You are there for the advanced transcendentalists and philosophers, who can discriminate between spirit and matter, to execute the science of uniting themselves in devotion; but how must we women then be of respect for You? (21) Therefore my respectful obeisances to You, the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, of Nanda and the cowherd men of Vrindâvana. (22) My respects unto You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotusflowers. (23) You are the master of the senses and have released the distressed Devakî [mother of Krishna] from a long imprisonment by the envious [uncle] King Kamsa, and o Lordship, You have protected me and my children against a constant threat. (24) Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against the weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (25) If we would only have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death. (26) The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute. (27) All honor to You, the wealth of the ones living in poverty, who transcendental to the affection with the material modes, are the selfcontented and most gentle one; all my respect for You who are the Master of the Beatitude. (28) I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other. (29) O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one. (30) O Soul of the Universe, with Your being of the vital energy taking birth although You are unborn and acting although You are inactive, are You veritably bewildering in Your manifesting Yourself with the animals, the human beings, the wise and the aquatics. (31) It bewilders me that when the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear personified. (32) Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu. (33) Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and the demise of the ones envious with the godly. (34) Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ. (35) And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You. (36) Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end. (37) O Lord, with all that You did for us, are You, today going to the kings engaged in enmity, leaving us behind - Your intimate friends living by Your mercy alone in dependence on Your lotus feet. (38) We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left. (39) The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints. (40) All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (41) Therefore, o Lord of the Universe, Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis. (42) Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea. (43) O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances'."

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(44) Sûta said: "Thus being worshiped in His universal glories by the choice of words of queen Kuntî, gave the Lord mildly a smile as captivating as His mystic power. (45) Thus accepting all that and after further paying respects to other ladies in the palace of Hastinâpura, the Lord, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king. (46) By the learned, the sages and Lord Krishna, the One of superhuman accomplishment Himself, could he, distressed as he was, not be convinced nor could he find any solace in the classical stories. (47) King Yudhishthhira, son of Dharma, thinking to the material conception of the loss of his friends, was, o sages, carried away by the delusion of his affection as he spoke: (48) 'O, just look at me in my ignorance of heart, being immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors. (49) Having killed many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, will I for sure never, not even for a million years, find liberation from hell. (50) It is no sin for a king to kill fighting with his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me. (51) All the enmity that accrued because of the friends that I have killed who had women, I cannot expect to be undone by dint of working for material welfare. (52) Just like one cannot filter mud through mud or clear wine stains with wine, it isn't worth the trouble to counteract one's having killed with a reglementary sacrificing of animals.' "

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http://srimadbhagavatam.org/images/bimages/bhismaarrowbed.jpg (1) Sûta said: "In fear because of having killed, went Yudhishthhira thereafter, for the sake of the full knowledge of the religious duty, to the battlefield, where he found the dying Bhîshmadeva lying down. (2) Drawn by the best horses decorated with golden ornaments, followed all the brothers him there, accompanied by Vyâsa, Dhaumya [the priest of the Pândavas] and other rishis. (3) The Supreme Lord also followed him with Arjuna on the chariot, o sages among the learned, and thus appearing very aristocratic he was like Kuvera [the treasurer of the demigods] and his companions. (4) Upon seeing Bhîshma lying on the ground like a demi-god fallen from heaven, bowed Yudhishthhira, together with his brothers and the Lord with the disc, Krishna, down before him. (5) There were present the rishis of goodness amongst the learned, together with the godly and the kings, just to see the chief of the descendants of King Bharata [the common ancestor]. (6-7) Parvata Muni, Nârada, Dhaumya, Lord Vyâsa, Brihadas'va, Bharadvâja and Paras'urâma were there with their disciples as also Vasishthha, Indrapramada, Trita, Gritsamada, Asita, Kakshîvân, Gautama, Atri and Kaus'ika as well as Sudars'ana. (8) O learned ones, also many other sages like S'ukadeva, the instrument of God, and other pure souls as Kas'yapa and Ângirasa arrived there accompanied by their disciples.

(9) Bhîshmadeva, the best amongst the Vasus, knowing well how to behave religiously according time and circumstances, welcomed all the great and powerful ones who had assembled there. (10) Knowing of His glories he also in worship welcomed Lord Krishna, the Lord of the Universe who, situated in the heart, manifests His form through His internal potency. (11) Seeing the sons of Pându sitting silently by his side, congratulated Bhîshma them warmheartedly. In ecstacy overtaken by feelings of love about the gathering, had he tears in his eyes. (12) He said: 'O how painful and unjust it has been for you good souls, sons of righteousness, to have had a life of suffering you never deserved under the protection of the learned, the religion and the Infallible One. (13) After the death of the great general Pându, Kuntî, my daughter in law, having young children, suffered a great deal and that continued because of what you all did, even after the boys had grown up. (14) All the unpleasant I think, is the inescapable effect of Time, because you, just as the whole world with its ruling demigods, fall under that control like the clouds carried by the wind. (15) How else could there be misfortune with the presence of Yudhishthhira, the son of the ruler of religion, Bhîma with his mighty club, Arjuna carrying his Gândîva and our well-wisher Lord Krishna? (16) No one knows what His intentions are, o King; even great philosophers engaged in exhaustive inquiries for sure are bewildered. (17) Therefore, I assure you, o best of the descendants of Bharata, that this was only due to His providence, His desire; 0 ruler - just take care of the helpless subjects 0 master. (18) He [Krishna] who inconceivably moves amongst the Vrishni family, is no one else but the Supreme Lord, the original, primordial, supreme enjoyer Nârâyana who bewilders each by His energies. (19) O King, it are Lord S'iva, the sage among the godly Nârada and the great Lord Kapila who have direct knowledge of the most confidential glories of His Lordship. (20) He is the same person you consider your maternal cousin, dearest friend, ardent well-wisher, counselor, messenger, benefactor and charioteer. (21) He who is present in everyone's heart, who is equal to all, who from the Absolute never falsely identifies Himself, is in His consciousness of differentiating at each moment and in all He does, free from whatever predilection. (22) Yet, despite of His invariability with the devotees, see, o King, how Krishna directly, at the end of my life, cared to be present at my side. (23) Those yoga-adepts who in their words meditate devoutly on His holy name, singing His glories, will, upon abandoning the material conception of life, find release from the desire of their materially motivated actions. (24) May He, the God of the Gods, the Supreme Lord, in the line of my meditation on the four-handed one [Vishnu], await me with His cheerful smile, His eyes red like the morning sun and His decorated lotus face, the moment I leave this material body'."

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(25) Sûta said: "Yudhishthhira hearing that from him who was lying down on a bed of arrows, asked him, with the rishis listening, about the diverse religious duties. (26) Bhîshma described to him the different stages of life and the vocations as determined by the qualities of the person next to the way how to deal systematically with both the symptoms of attachment and detachment. (27) He explained about the duties of charity, rulership and liberation by giving their divisions and gave the general outline of the duties of women and devotional service. (28) Knowing the truth, he described, o sages, the [four basic civil virtues of] religious dutifulness, the economy, the fulfillment of desires and the liberation, citing from the various known histories. (29) At the time when Bhîshma described the duties, the sun ran over the northern hemisphere which is the exact desired time preferred by the mystics for leaving this world [see B.G. 8: 24]. (30) Then Bhîshmadeva, the protector of thousands of sciences and arts, fell silent, and with a mind freed from all bondage fixed he his eyes opened wide upon the Original Person Lord S'rî Krishna, the Fourhanded One who was standing before him in yellow garments. (31) Simply looking at Him, the Annihilator of the Inauspicious, purified his meditation and disappeared his pain from the arrows instantly - and while he prayed before the material tabernacle ceased all the activities of his senses as he quit for the Controller of All Living Beings. (32) S'rî Bhîshmadeva said: 'Let me, being freed from desires, prepare my mind for the Supreme Lord, the Leader of the Devotees, the Great Self-contented One who in the realization of His transcendental joy at times takes pleasure in accepting this material world with its creation and destruction. (33) He is the most desirable from the high, low and middle worlds, bluish like a tamâla tree, wears His dress shining like the golden rays of the sun, has a body decorated with sandalwood pulp and a face like a lotus - may my love free from material motives repose in the friend of Arjuna. (34) Let the mind be directed towards S'rî Krishna who, with His scattered hair on the battlefield turned ashen from the dust of the hoofs, His face decorated with perspiration and His skin pierced by my sharp arrows, with His protecting armor took pleasure in all of it. (35) After hearing the command of His friend He drove His chariot between the opposing forces, where positioned He diminished the lifespan of the enemy by simply looking at them - let there be my love for that friend of Arjuna. (36) With the soldiers looking from a distance, He with His transcendental knowledge eradicated the ignorance of him who, from a polluted intelligence, was reluctant to kill his kinsmen - let there be the transcendence of my attraction for His feet.

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http://srimadbhagavatam.org/images/bimages/krsnawheel.jpg (37) Against His own word got He, to nullify my promise of factually being more of it [of violence], down from His chariot, took He up it's wheel, and paced He towards me like a lion about to kill an elephant, meanwhile dropping His outer garment. (38) Wounded by the sharp arrows and without His shield, He, smeared with blood, in the angry mood of the great aggressor, began to move for the purpose of killing me - may that Supreme Lord who awards salvation become my destination. (39) Let me, at this hour of death, be of love for the Personality of Godhead who, controlling the horses with a whip in His right hand and the reins in the left, so elegant to behold by all means protected the chariot of Arjuna; it was by looking at Him that those who died in this world attained their original form. (40) Watching the attractive movements of His supremely spirited, fascinating acts and sweet smiles, found the gopîs of Vrajadhâma [the village of Krishna's youth] imitating Him in ecstasy, their original nature. (41) In a royal performance of sacrifice of King Yudhishthhira, where the great sages and kings were assembled, received He, with me personally present recognizing Him as my object of attraction, the respectful worship of all the members of the elite. (42) Him, now present before me, do I, having experienced the absorption of being freed from the misconceptions of duality, know to be the Unborn One of the conditioned body. It is He who, though being One alike the sun, in His being situated as the Supersoul in the heart of all that are created by Him, is looked different upon from every angle."

(43) Sûta said: "With his mind, speech, sight and activities thus fixed on Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul. (44) After hearing this all from Bhîshmadeva as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day. (45) Thereafter from everywhere sounded drums beaten by gods and men, with heartfelt praise from the pious royal order and showers of flowers falling from the sky. (46) O descendant of Bhrigu [S'aunaka], after having performed the funeral rites for the dead body, was Yudhishthhira for a moment afflicted. (47) Then, the sages, satisfied and happy by the confidentiality of the glories of Lord Krishna, went back to their own hermitages with Him installed in their hearts. (48) King Yudhishthhira with Lord Krishna went to Hastinâpura to console his uncle [Dhritarâshthra] and ascetic aunt Ghândhârî. (49) With the approval of his uncle and consent of Lord Vâsudeva he thereafter, to the greatness of his forefathers, executed the royal duties over the kingdom."

[aaakjj]

(1) S'aunaka Muni asked: "How did King Yudhishthhira, the greatest of the strict followers of the religion, with his younger brothers rule the kingdom after having killed the aggressors who wanted to usurp the legal inheritance? The joys of life had to be restricted, isn't it?"

(2) Sûta said: "After the exhausting bamboo fire of the Kuru dynasty, was the Lord, the maintainer of the creation, pleased to see how the seedling of Yudhishthhira his own kingdom had been restored. (3) After having heard what Bhîshma and the Infallible One had said, was Yudhishthhira, enlightened by perfect knowledge, freed from his bewilderment and ruled he, followed by his brothers and protected by the invincible Lord, over the earth and the seas like he was the king of heaven . (4) All the rain that was needed showered, the earth yielded everything desired and the cows out of sheer joy moistened the pastures with their filled udders. (5) The rivers, oceans and hills assured him in every season of all necessary vegetables, greenery and medicinal herbs. (6) Never was, because of themselves, nature or because of others, any living being troubled by anxieties, diseases or extreme temperatures, as always happens with a king who has no enemies.

(7) In order to appease His family and please His sister [Subhadrâ, who was married with Arjuna], stayed the Lord for a few months in the city of Hastinâpura. (8) After that time was He, duly asking permission, permitted to leave, and after embracing and bowing down with the king ascended He His chariot, receiving from others the same respects and embraces. (9-10) His sister, [the wife of the Pândavas] Draupadî, [their mother] Kuntî, [Parîkchit's mother] Uttarâ and also [the blind grandfather] Dhritarâshthra and [his wife] Gândhârî, [their son] Yuyutsu, [the Kuru priest] Kripâcârya, [the twin brothers] Nakula and Sahadeva together with Bhîma, and [the Pândava priest] Dhaumya as also other ladies from the palace and [Vyâsa's mother] Satyavatî, had great difficulty bearing the separation from the One with the conch in His hands, and almost fainted. (11-12) An intelligent person will, concerning the fame that is sung, being liberated from materialistic association by the right company, never think of giving it up, when he but once has heard the pleasing. How could the Pândavas who gave Him their heart then tolerate it to be separated from Him having seen Him face to face and touching, sleeping, sitting and eating together with Him? (13) All of them, looking at Him with wide open eyes, melted for Him and bound as they were by pure affection, they were moving restlessly. (14) The ladies of the family who came out of the palace, had difficulty checking their tears from overflowing, as they were afraid that because of it inauspicious things might happen to the son of Devakî. (15) At that time [I]mridangas [drums used in devotional service], conchshells, horns, strings, flutes and more drums, bells and other rhythm-instruments were sounded. (16) To have a good view the ladies of the Kuru dynasty got on the roof of the palace, from where they showered flowers upon Krishna with love and shy smiles. (17) For the Most Beloved of the Beloved took [Arjuna] the conqueror of sleep up an embroidered sun-shade decorated with perls and lace with a handle inlaid with jewels. (18) He, as the master of Madhu, resplendent sitting on flowers scattered all around was on His way fanned by Uddhava, His cousin brother and His driver Sâtyaki.

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(19) From everywhere were heard the truthful respects and sayings of the brahmins which to the occasion were neither befitting or unbefitting considering the Absolute Truth present there in a form subjected to the modes of nature. (20) The ladies of the capital of the king of the Kurus were with their hearts absorbed in talking amongst each other about Him hailed by the scriptures, in such a manner that it sounded more attractive than the hymns of the Vedas themselves: (21) 'Him we will definitely remember as the Personality of Godhead, as the Original One who existed materially unmanifested in His own Self before the creation of the modes of nature; He, that Supersoul, that Supreme Lord, in whom the living beings merge, with their energies suspended, as if during the night. (22) He in the role of the compiler of the revealed scriptures thus, by the performance of His own personal potency, gave the individual soul time and again names and forms in the re-creation of the outer illusion of material nature; names He assigns to that what factually cannot be named. (23) He happens to be the same Personality of Godhead as the one seen by those great devotees who managed to control their senses and life and who, by the grace of their devotion, may see the development of a pure mind; it is they who from this, only this, deserve a purified existence. (24) O friends, this is He who for His excellent pastimes, confidentially described in the Vedas as also discussed by the intimate devotees, is respected as the one and only Supreme Controller and Supersoul of the complete creation, who, by the manifestation of His pastimes creates, maintains and destroys, without ever becoming attached to it. (25) Whenever there are rulers, who ignorantly, like animals, go against the divine principles, manifests He, for sure out of goodness, His supreme power and positive truth, mercy and wonderful activities, in various forms, for the sake of maintaining [the dharma] in the different periods and ages [see also B.G 4: 7]. (26) O, how supremely glorified is the dynasty of King Yadu and how elevated is the virtue of the land of Mathurâ, because this, of all the living beings, is the supreme leader and husband of the goddess of fortune who has appeared and roamed here. http://srimadbhagavatam.org/images/bimages/dvaraka.GIF(27) How wonderful is Dvârakâ [the island where Krishna resides], that place that, adding to the virtue and fame of the earth, defeats the glory of the heavenly worlds and whose inhabitants are used to constantly see the soul of the living being [Krishna] bestowing His grace with the benediction of His smiling glance. (28) For the wives He married to relish His lips again and again, must they certainly by vow, bath, fire-sacrifice and such have been of perfect worship with the Lord, o friends; often fainted the damsels of Vraja with their minds set on that!(29) Of the lady of Dvârakâ [Rukminî, Krishna's first wife], who with great valor was taken away by Him from the open selection of the bridegroom as the price that had to be paid by the harassing powerful kings headed by S'is'upâla, and of the other ladies that were similarly brought home after the killing of thousands of wicked kings [headed by Bhaumâsura], there are children like Pradyumna, Sâmba and Amba. (30) All these very fine women of the highest stature who were bereft of their individuality and purity were by their lotus-eyed husband who touched them in drawning them near in the heart, thus never left alone in their homes.'

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(31) While the ladies of the capital were praying and talking this way about Him, He granted them the grace of His glance and greeting them with a smile on His face the Lord departed. (32) Yudhishthhira, the man without enemies, out of affection and being anxious, engaged four divisions of soldiers [on horseback, elephant, chariot and foot] for the protection of the enemy of the atheists. (33) After thus having accompanied Him for a long distance, persuaded the Lord politely and full of affection the determined Pândavas to return who were overtaken by the thought of their future separation, after which He with His dear companions proceeded towards Dvârakâ. (34-35) Through Kurujâñgala [the province of Delhi] and Pâñcâlâ [part of Punjab] and S'ûrasenâ and Brahmâvarta [Uttar Pradesh its North] and the districts along the Yamunâ river, He came along Kurukshetra where the battle was fought and the province of Matsyâ, Sârasvatân [another part of Punjab] and so on. Then through the land of deserts [Rajasthan] and the land where there is hardly any water [Madhya Pradesh], and after passing through the provinces of Sauvîra [Saurastra] and Âbhîra [part of Gujarat], He, o S'aunaka, finally reached the western side of the province of Dvârakâ with His horses slightly overtaken by fatigue of the long journey. (36) At different places it so happened that the Lord was welcomed and served variously when He arrived in the evening after the sun had passed the eastern sky to be gone where the ocean is."

[aaakjj]

(1) Sûta said: "Reaching the border of the land of the Ânartas [the land of the ones free from the unwanted, Dvârakâ], He sounded for the arrival at His own prosperous city His conchshell [the Pâñcajanya], which, evidently, ended the dejection of the inhabitants. (2) The brilliant white of the round form of the conchshell, although reddened by the lips of the Great Adventurer, as it was being loudly sounded in His hands, looked like a swan ducking at the stems of lotusflowers. (3) Having heard the sound that is a threat to the ones fearing for a material existence, proceeded all the citizens rapidly in the direction of the sound in order to have the audience with the protector of the devotees they for so long had awaited. (4-5) Thereupon they offered their presentation of welcome which could be considered like offering a lamp to the sun relative to the Self-contented One who, by His own potency, was their unrelenting provider. With cheerful, affectionate faces they ecstatically gave gladdened speeches before the Father, the way friends and protégées do for their guardian.

(6) They said: 'We have always bowed down to Your lotus feet like one does with the worship of Brahmâ and His sons and the king of heaven, because You, for the one who desires the supreme welfare in this life, are the Master of Transcendence upon whom the inevitable time has no grip. (7) For the sake of our welfare be the Creator of our world and be also our mother, well-wisher, husband, father, Lord and spiritual master; following in the foorsteps of You as our idol and supreme one have we succeeded in our lives. (8) Oh how lucky we are to see Your all-auspicious form, to be again under the protection of Your good Self, , because even by the demigods is the sight of Your affectionate, lovingly smiling face rarely seen. (9) Whenever, o lotus-eyed One, You leave from here to meet Your friends and relatives among the Kurus [in Hastinâpura] and the people of Mathurâ, o Infallible One, seems each moment to take a million years, and are our eyes as useless as they would be without the sun. (10) How can we, with You being elsewhere, live without the satisfaction of Your glance that vanquishes the miseries of the world; how can we live without seeing Your beautiful smiling and decorated, attractive face?'

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With from the citizens the sound of these words in His ears, entered the caretaker of the devotees, He who teaches humanity humaneness by the distribution of His glances, the city of Dvârakâ. (11) Like the city of Bhogavatî was protected by the Nâgas, was Dvârakâ protected by the strength of the descendants of Vrishni [Krishna's family], Bhoja, Madhu, Das'ârha, Arha, Kukura, Andhaka etc. [together called the Yadus], who were all as good as Krishna Himself. (12) During all seasons was there the wealth of orchards and flower gardens that with their trees, plants and also with the hermitages that were found there, formed beautiful parks around ponds filled with lotuses which made the city extra beautiful. (13) The gateway of the city as well as the different roads were decorated with arches and flags which, painted with all the known signs, were casting shadows in the sunshine. (14) The lanes, alleys, the marketplace and public meeting places were thoroughly cleansed, sprinkled with scented water and strewn with fruits, flowers and unbroken seeds. (15) At the door of each residential house there was a display of curd, unbroken fruits, sugar cane, decorations, pots of water and articles for worship like incense and lamps. (16-17) Hearing that their dearest one was coming home, were His father Vasudeva and the magnanimous Akrûra, Ugrasena, Krishna's superhumanly powerful elder brother Balarâma, Pradyumna, Cârudeshna and Sâmba the son of Jâmbavatî, all by the force of an extreme happiness alerted from their resting, sitting and dining. (18) Headed by elephants, with auspicious articles, the sound of conchshells and the glorifying chanting of hymns, hurried they, together with the brâhmins exited in cheerfull expectancy, on their chariots towards Him. (19) Hundreds of courtesans very anxious to meet Him followed with their vehicles, with dazzling earrings enhancing the beauty of their cheeks. (20) There were entertainers, dancers, singers, historians, genealogists and learned speakers who spirited sang the praises of the superhuman activities of the Lord. (21) The Supreme Lord approached each of the friends and citizens who came to receive and welcome Him, as it should, with due honor and respect. (22) He, the Almighty One, with the encouragement of His glancing smile bowed His head, greeting them in words, embracing them and shaking hands with them, down to the lowest as desired giving His benedictions. (23) Then, accompanied by the esteemed elders and the brahmins and their wives, entered He the city where He was also welcomed with blessings and praises from other admirers.

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http://srimadbhagavatam.org/images/bimages/dvarakacompl.jpg (24) While passing over the public roads of Dvârakâ, got the ladies of standing on the rooftop of their houses, o learned ones, to feast their eyes on the sight of Him. (25) Even though it was their habit to look at Him like this, could the inhabitants of Dvârakâ never get enough of the compelling sight of the reservoir of beauty that was the embodiment of the Infallible One. (26) In His chest resides the Goddess of Fortune, from the cup of His face are the eyes drinking, by His arms the ruling demigods abide, and His lotus feet are the shelter for the singing and talking devotees. (27) Being served by a white parasol, fans and a road covered by a shower of flowers and with His yellow garments and flower garlands, resembled the Lord a cloud surrounded by the sun, the moon, lightening and a rainbow together.

(28) But after entering His parental home was He embraced by His seven mothers [His own mother, the wife of the priest, of the guru and of the king, the cow, the nurse and mother earth] who joyously were headed by Devakî to whom He bowed His head down in obeisance. (29) After they all had put Him on their laps, got their breasts wet of their affection and delight and the water of the tears that overwhelmed them. (30) Thereafter He entered His personal quarters which, inhabited by His wives who numbered over sixteen thousand, offered all that one could wish for. (31) Within their minds rejoicing got the ladies, from a distance seeing their husband now returned home, at once up from their seats and meditations with a coyly looking face. (32) At the sight of Him sending their sons, embraced the shy ones Him in their hearts in an insuperable ecstasy first, but, o leader of the Bhrigus, in spite of that choked they up with tears that inadvertently fell like water from their eyes. (33) Although He was ever present at their side, even when they were alone, appeared His feet nevertheless every time completely new to them - after all, who could let go of the feet of the Eternal One that are never abandoned by the goddess of fortune? (34) He without being part of it Himself created the enmity between the rulers who became a burden to the earth, born as they were with their military control over their surroundings. He gave relief by killing them alike the wind that creates fire from the friction between bamboos. (35) The Supreme Lord, from His own causeless mercy, out of His own appeared among all those who are part of this human world, to enjoy a life, with the worthiest of women, as if it concerned an ordinary worldly affair. (36) Even though they were spotless and exciting with their charming smiles, the way they with their grave expression looking from the corners of their eyes even convinced Cupid to give up his bow, were they, as maddening, first class women, never able to perturb His senses with their magic. (37) Ordinary people seeing how He, in spite of His detachment, is actively engaged, consider in their ignorance Him for that reason a human being full of attachment as affected as they are. (38) Such is the divinity of the Personality of Godhead that He, despite of being in touch with material nature, is never affected by its qualities; and the same is true for the intelligence of the ones situated in the eternal of the Lord who is their refuge. (39) The women in their simplicity and weakness thought it was true that He would be like someone following who is dominated and isolated by his wife. They were unaware of the glories of their husband, the way the atheists think of Him who do not know Him as the supreme controller."

[aaakjj]

(1) S'aunaka said: "The [embryo in the] womb of Uttarâ, that was tormented by the enormous heat of the invincible weapon released by As'vatthâmâ, was brought back to life by the Lord. (2) How did the birth of Emperor Parîkchit, who was highly intelligent and proved to be a great soul, take place? How excactly took his demise place and where did that death take him? (3) Please tell it us, we all want to hear everything about what you deem worth mentioning about him; we are of the greatest respect for you to whom S'ukadeva Gosvâmî delivered the knowledge of the Supreme."

http://srimadbhagavatam.org/images/bimages/pariksit_protected.gif(4) Sûta said: "King Yudhishthhira brought wealth the way his father did, in pleasing his subjects without, in his observance of Krishna's feet, being motivated for the ulterior of any material gain or sense gratification. (5) The fame of his wealth, sacrifices, what he stood for, his queens, his brothers and his sovereignty over the planet earth where we are living, even spread to the heavens. (6) But, just as only food may satisfy a hungry man and nothing else, was also he in his hunger as a God-fearing person, o brahmins, not moved by all those earthly desirables for which even the denizens of heaven aspire.

(7) At the time Parîkchit the great fighter, as a child in his mother's womb, was suffering from the heat of the brahmâstra weapon, o son of Bhrigu, could he see the purusha [the original person] in a shining appearance. (8) In the blaze saw he at the size of no more than a thumb the transcendental, infallible Lord beautiful with a dark skin, a golden helmet and lightening clothes. (9) With the riches of His four arms, earrings of the purest gold, bloodshot eyes and a club in His hands, was He moving about constantly circling the club around like it was a torch. (10) Vanquishing the radiation of the brahmâstra like the sun evaporating dew drops, He was observed by the child that wondered who He was. (11) Seeing how the all-pervading Supersoul, the Supreme Lord and protector of righteousness, took away the glare, disappeared from his sight all of a sudden the Lord who stretches in all directions. (12) Thereupon, with the gradual evolving of the good signs of a favorable position of the stars, took, as the heir apparent of Pându, he his birth who would prove himself as being of a prowess equal to that of Pându. (13) King Yudhishthhira, gladdened, had priests like Dhaumya and Kripa perform the birth ritual with the recitation of auspicious hymns. (14) He, knowing where, when and how, rewarded with gifts of gold, cows, land, housing, elephants and horses, in charity, together with good food, the learned ones for the occasion. (15) Gladdened addressed the brahmins the king, the chief amongst the Purus, communicating that they felt very obliged to the descent in the line of the Purus [of the decendants of their ancestor King Puru]. (16) They said: 'For the purpose of obliging you to Him has this son by the all-pervasive and all-powerful Lord been saved from being destroyed by the irresistible, supernatural weapon. (17) Therefore he shall become well known in all the worlds as being protected by Vishnu; no doubt will he be a most fortunate, supreme devotee endowed with all good qualities.'

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(18) The good king said: 'O best of the truthful, will he follow in the footsteps of all the great souls of this family of saintly kings, will he, answering to their name, be meritorious and true to his word in his achievements?'

(19) The brahmins answered: 'O son of Prithâ [Kuntî], he will be the maintainer of all living entities, exactly like King Ikshvâku, the son of Manu, and he will be faithful to his promises and respectful with the learned just like Râma, the son of Das'aratha, was. (20) He will be as charitable as King S'ibi of Us'înara and protect the ones of surrender, and like Bharata, the son of Dushyanta who performed many sacrifices, he will spread the name and fame of his family. (21) Amongst the archers he will be as good as the two Arjunas [his grandfather and the king of Haihaya], being as well as irresistible as fire as as unsurpassable as the ocean. (22) As powerful as a lion and as worthy for taking shelter as the Himalayas, will he be as forbearing as the earth and as tolerant as his parents. (23) With a spirit as good as that of the original father Brahmâ, will he be as generous and equanimous as Lord S'iva and be the refuge of all living beings as good as the Supreme Lord with whom the Goddess of Fortune resides. (24) Following in the footsteps of Lord Krishna will he be of the majesty of all divine virtues, he will have the greatness of King Rantideva and be as pious as Yayâti. (25) As patient as Bali Mahârâja will this child be as devoted as Prahlâda was unto Lord Krishna and will he perform As'vamedha [horse] sacrifices and be faithful to the elderly and experienced. (26) He will bring forth kings as good as sages, will chastise the upstarts and crush the quarrelsome for the sake of worldpeace and the religion. (27) After having heard of his personal death, as caused by a snakebird sent by the son of a brahmin, will he free himself from his attachments and take to the shelter of the Lord. (28) Having inquired about the right self-knowledge from the son of the sage Vyâsa he, o King, will abandon his material life on the banks of the river the Ganges and will attain a life of fearlessness.'

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http://srimadbhagavatam.org/images/bimages/heraldingparikchit.jpg (29) After they thus had informed the king and generously were rewarded, returned the ones learned in matters of astrology and birth ceremonies to their homes. (30) He, o master [S'aunaka], would become famous in this world as Parîkchit, the examiner, because he, from what he had seen before his birth, constantly would be examining all men, keeping Him in mind. (31) Under the care of his protective parents grew the royal prince day by day soon up to what he would be, as certain as the waxing moon is growing day by day.

(32) King Yudhishthhira, desiring to perform a horse-sacrifice to be freed from the burden of having fought his kinsmen, thought about acquiring funds because he only received from collecting taxes and fines. (33) In respect of his mindful wishes his brothers, advised by the Infallible One, went north to collect sufficient riches. (34) With the result of that collected wealth managed the pious king Yudhishthhira who was so anxious, to conduct three horse-sacrifices, by which he worshiped Lord Hari perfectly. (35) The Supreme Lord, by whose help the twice-born could perform the sacrifices, then stayed, thereto by the king invited, for a few months more to please the one's who loved Him. (36) Thereafter, dear brahmins, went He, with the permission of the king, Draupadî and His relatives, back to Dvârakâ accompanied by Arjuna and other members of the Yadu-dynasty."

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(1) Sûta said: "Vidura* while traveling to the different places of pilgrimage, had received knowledge of the destination of the self from the great sage Maitreya, and by that knowledge sufficiently acquainted with everything to be known, returned he to the city of Hastinâpura. (2) With all the questions he had asked having grown one in devotion to Govinda in the presence of Maitreya, had Vidura refrained from questioning any further. (3-4) Arriving there, was he, o brahmins, welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas, and other ladies with their sons. (5) As if they had been awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances. (6) In their affection they emotionally shed tears because of the anxiety and grief they had felt from the separation. King Yudhishthhira then arranged for a reception getting him seated.

(7) After being fed sumptuously, having rested and being seated comfortably, bowed the king humbly down to address him in the presence of everybody. (8) He said: 'Do you remember how we, brought up under the wings of your care, along with our mother were released from various calamities like poisoning and arson? (9) How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet? (10) Devotees like your goodness are converted into holy places themselves, o powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (11) Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?'

(12) Thus being asked by the king, described he properly, one subject after the other, all he had experienced, without mentioning the destruction of the dynasty. (13) Because he didn't want to upset them was he as graceful not to expound on this in fact so unpalatable and unbearable way of mankind's behaving. (14) Thus resided the sage, who was treated like a god, for a few days with them, so that he could make a difference with his eldest brother and all would be happy. (15) For the time that Vidura played the part of a s'ûdra [a working class man], because of a hundred year curse of the sage Mandûka Muni [who under his responsibility was treated unjustly], was it Aryamâ** who administered punishment as was suitable for the sinful ones.

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(16) When Yudhishthhira saw that there was a grandson in the dynasty fit for ruling the kingdom he had retreived, enjoyed he together with his politically capable brothers a life of great wealth. (17) The insurmountable and imperceptible, eternal Time surpasses, superior, all those who are inattentive and engrossed in the mind of attachment to family affairs. (18) Vidura, knowing this, said to Dhritarâshthra: 'O King, please withdraw yourself from here without delay, just see how fear has taken the lead in your life. (19) In this material world there is no one or anything to escape from this fear, for that fear concerns the Supreme Lord approaching us all in the form of eternal Time. (20) Inevitably overtaken by the pull of time must a person, just like that, give up this life dear as it is to everyone, not to mention the wealth and such he has acquired. (21) With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home. (22) You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (23) Alas, how powerful is the living being its attachment to life! It is that strong that it makes you, like a household-dog, eat the remnants of the food left over by Bhîma [your Pândava nephew]. (24) How can you subsist on the grace of those whom you tried to set afire, poison and whose wife you insulted usurping their kingdom? (25) Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment. (26) Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly. (27) Anyone in this world who, by his own understanding or having learned it from others, arrives at consciousness in having awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first class human being. (28) Therefore, please leave for the North without letting your relatives know where you are heading for; hereafter will soon the time arrive of a general diminishing of the qualities of men [Kali-yuga].' (29) Having heard this broke the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, determined with the strong family ties and left he in that direction which was set for the path of liberation. (30) He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimate of a good beating.

(31) Returning to the palace was it he who considered no one his enemy [Yudhishthhira], who, having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay respects to the elderly, but he couldn't find his two uncles or aunt Gândhârî. (32) Anxious, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle? (33) Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, in a mind doubtful of my offenses, drowned himself together with his wife in the Ganges in his distress? (34) After the fall down of my father King Pându, were they the well-wishers protecting us all, small children still - where have my uncles gone from here?' "

(35) Sûta said: "Sañjaya anxious in his compassion not to see his master, was upset about the separation, and could, being too aggrieved, not speak a word in reply. (36) Thinking of the feet of his master with his hands wiping the tears of his face, tried he with all that was in him to regain his mind and answer King Yudhishthhira. (37) Sañjaya said: 'I do not know of the determination of your uncles or Gândhârî, o descendant of the Kuru dynasty - o great King, these great souls have led me astray.' (38) At that moment appeared the supreme personality Nârada on the scene with his musical instrument and after Yudhishthhira and his younger brothers had gotten up from their seats and, properly welcoming the sage, had offered him their obeisances, said the king: (39) 'O Supreme One, I do not know in which direction my uncles and my ascetic aunt, who is so aggrieved over the loss of her sons, have left from here. (40) Like the captain on a ship in the vast ocean are you the Lord to direct us to the other side.'

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http://srimadbhagavatam.org/images/bimages/dhrtaburn.jpgThus being addressed began the divine personality Nârada, the greatest among the wise philosophers of the eternal, to speak:(41) 'O King, never lament for whatever reason, for you are under the control of the Supreme Lord. All living beings and their leaders in this world perform for that reason their ceremonies to be protected. He is the one who brings all together and also disperses them. (42) The way a cow is bound by a rope through the nose, is one likewise bound by the hymns and precepts of the Veda to follow according the demands of the Supreme. (43) The way in this world playthings at will are brought together and set apart again, it happens also to the people who subjected to the game of the Lord are brought together and set apart again. (44) Whether one considers persons to be eternal [souls] or temporal or else as being both [embodied souls] or neither of both [because of the Absolute Truth which is transcendental to all atributes], they never under any circumstance should be a reason for lamentation; one is only of that state because one is emotionally involved or out of ones mind. (45) Therefore, o King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you. (46) How is this body which is made up of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and gunas], capable of protecting others when it is just as well bitten by that snake? (47) Those who have no hands [the animals] are delivered to the ones who do have hands [the human beings]; living beings without limbs [like grasses] are delivered to the four-legged [like the cows]; the weaker ones are delivered to the stronger ones and thus is one living being feeding on another. (48) Therefore have only eyes for the outer form of Him who by the power of illusion appears as a diversity; He, o King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as well as the object as the subject of the different living beings. (49) That Unborn One, the Father of Creation, has, o King, at present descended in this world in a form of [the all-devouring] Time, in order to eliminate all the enemies of the enlightened. (50) For the enlightened souls has the Lord performed what needed to be done, and the rest remains to be seen; till that time, that is to say, for as long as He is still present on earth, may you all follow Him in that.

(51) [B]Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where sages take shelter. (52) The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches. (53) By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, has Dhritarâshthra completly subdued his mind and senses and is he thus freed from the dependency he had with his family. (54) From sitting postures, breath-control and turning inward from the six senses can one, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance. (55) By allowing his self to merge in the wisdom and merging in wisdom with the pure witness, has he united with the Absolute [brahman], the reservoir of pure being, the way the air within a pot merges with the space outside. (56) With the ending of the material modes and the suspension of their effects, will his senses and mind no longer being fed come to a stop when he, not hindered by renouncing all duties, sits concentrating without moving a limb. (57) I expect that he will quit his body five days from today, o King, and will allow it to turn to ashes. (58) While outside observing the body of her husband being [mystically set] afire along with his cottage, will his chaste wife in full consciousness follow him in the fire. (59) Vidura, witnessing that wonderful incident, o son of the Kuru-dynasty, will, with a mixed feeling of delight and grief, leave from there to embark on an inspiring pilgrimage.' (60) After thus having addressed the king rose Nârada, along with his stringed instrument, up into heaven. Yudhishthhira, taking his instructions at heart, then gave up all his lamentation."

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(1) Sûta said: "Arjuna went to the city of Dvârakâ to see his friends and Krishna, the One Glorified by the Vedic Hymns, in order to know what His further plans were. (2) After a few months, when Arjuna did not return from there, Yudhishthhira observed various fearful signs.http://srimadbhagavatam.org/images/bimages/yudhisthira.jpg (3) The time had taken an inauspicious turn: he observed seasonal irregularities and saw that the people in their human sins turned to anger, greed and falsehood in heartening their means of livelihood. (4) There was cheating in ordinary transactions, misunderstanding rose in the regard of well-wishers, fathers, mothers and brothers and also between man and wife there was quarrel. (5) The people gradually were acquiring godless habits as wantonness and such. The king facing these serious matters and bad omens, spoke with his younger brother about it.

(6) Yudhishthhira said [to Bhîma]: 'Arjuna went to see his friends and also wanted to know what Krishna's plans were. (7) It is now seven months ago that your younger brother left, o Bhîmasena, and I do not know exactly why that is the case. (8) Is it so, as Nârada instructed, that the Supreme Personality has decided it is time to leave this manifest world? (9) From Him we have our wealth, kingdom and wives - through Him the existence of the dynasty and the life of our subjects has become possible and by His mercy we could defeat our enemies and live for a better world. (10) Just look, o man with the strength of a tiger, at the position of the planets, how things are faring on earth and what is happening to the body and the mind; all these dreadful signs deluding our intelligence, indicate a great danger in the near future. (11) Again and again my thighs, eyes, arms and the left of my body are quivering and I have heart palpitations due to the fear I have. This is all indicative of undesirable happenings. (12) See, o Bhîma, how the jackal frantically cries at sunrise and how the dog barks at me without any fear. (13) O tiger among man, cows keep me to their left and asses and such are turning around me while my horses seem to weep. (14) The pigeon appears like a messenger of death and the shrieks of the owls and their rivals the crows make my heart tremble as if they wish the void of the cosmos. (15) O Bhîma, see how smoke circles in the sky and how the earth is throbbing along with the hills and mountains with loud thunderbolts out of the blue of a cloudless sky. (16) The wind blows sharply creating darkness with the dust and rain pours like blood from the clouds as an omnipresent disaster. (17) The sun is shining less - see how the stars in the sky seem to clash into one another and how the living beings are confused and agitated as if they are crying. (18) Rivers and their tributaries, lakes and the mind are all perturbed while with the help of butter the fire doesn't ignite - what is this extraordinary time? What is going to happen? (19) The calves don't suck the teats and the cows don't want to be milked looking afraid as if weeping, while the bulls don't take pleasure in the pasture ground. (20) The deities seem to be crying and perspiring as if they want to leave the temple and also the cities, villages, towns, gardens, mines and hermitages have lost their beauty, bereft of all happiness - what sort of calamities will befall us? (21) I think that all these great upsurges manifest out of the need for the marks of the lotus feet of the Supreme Personality - the earth bereft of the extraordinary of the Supreme Person will be unfortunate without those auspicious signs.'

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(22) O brahmin, while King Yudhishthhira, observing the bad omens, was thus thinking to himself, returned Arjuna from the kingdom of the Yadus. (23) While he bowed at the feet of the king was his dejection unprecedented with tears falling from the lotus eyes of his downward looking face. (24) Seeing the anxious heart and pale appearance of Arjuna, questioned the king, who remembered what Nârada had said, him in the midst of friends. (25) Yudhishthhira said: 'Are our relatives Madhu, Bhoja, Das'ârha, Ârha, Sâtvata, and Andhaka of the Yadus all happy passing their days in Dvârakâ? (26) Is my respectable [maternal] grandfather S'ûrasena in good health passing his last days and are my [maternal] uncle Vasudeva and his younger brothers all well? (27) Are my aunts - his wives - all seven sisters headed by Devakî in person, with their sons and daughters-in-law all happy? (28-29) Are King Ugrasena, whose son was the mischievous one [Kamsa], and his younger brother, Hridîka and his son Kritavarmâ and Akrûra, Jayanta, Gada, Sârana as well as S'atrujit and the rest all happy? Is also the Supreme Personality Balarâma, who is the protector of the devotees, all right? (30) Are the great warrior Pradyumna [a son of Krishna] and all others of the Vrishni family happy - and is the plenary expansion of Krishna Aniruddha [a grandson of Krishna] faring well? (31) And how are Sushena, Cârudeshna and Sâmba, the son of Jâmbavatî, and the other eminent sons of Krishna as also their very best sons doing? (32-33) Are likewise the constant companions of Krishna like S'rutadeva, Uddhava and others, Sunanda, Nanda and other leaders doing well, and are the other liberated souls as well in order who are the best of men? And are all who are bound in friendship under the protection of Balarâma and Krishna also remembering our well-being? (34) Does the Supreme Lord, who is the pleasure of the cows and the senses and always cares for the devoted and the brahmins [the ones versed in sacred knowledge], enjoy the pious assembly of His friends around Him in Dvârakâ? (35-36) For the protection and elevation of the good of all and all their worlds is there in their company, in the ocean of the Yadu dynasty, the Original, Supreme Enjoyer and Ananta . In His own city are the members of the Yadu family, as they deserve it, under the protection of His arms, relishing the transcendental pleasure like the residents of heaven. (37) By most importantly managing the comforts at the feet, made the sixteen thousand companions of the fair sex who are headed by Sathyabhâmâ, the Lord subdue the denizens of heaven, so that they, as the wives of the Controller of the thunderbolt, could enjoy what is normally the privilege of the demigods. (38) The Yadus, enjoying the protection of His arms, always fearlessly enter the Sudharmâ assembly hall which, procured by force [from Indra], was worthy of the best of gods.

(39) [B]My dear brother, are you all healthy? It appears to me that you have lost your luster. Is it because of missing the respect being neglected or, my brother, because you were away so long? (40) Have you lost your grip because you were addressed unfriendly or have been threatened, or couldn't you give in charity or keep to the hope of doing so? (41) Couldn't you, being approached for the protection of the learned ones, the children, the cows, the old aged, the diseased and the women, give shelter to any living being deserving your care? (42) Did you contact a reprehensible woman or have you improperly treated an acceptable woman maybe, or has your good self on the road been defeated after all by a superior power or by equals? (43) Have you disregarded old men or boys deserving to dine with you together or did you do something abominable which is hard to forgive? (44) Or is it that to the most dear one, my brother Arjuna, your heart's friend Lord Krishna, you feel a void missing Him all the time? I can think of no other reason why you should suffer such a mental distress'."

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(1) Sûta said: "Thus was Arjuna, the friend of Krishna, emaciated as he was because of his separation from Krishna, subjected to the various forms of doubt and speculation of his elder brother the king. (2) Because of his grief had his mouth and lotuslike heart dried up and had his bodily luster vanished. Preoccupied with thoughts about the Supreme Lord S'rî Krishna wasn't he able to reply properly. (3) The more he with great difficulty checked the force of his sadness while he wiped the tears out of his eyes, the more he eagerly thought about Him in his affection and the more distressed he became. (4) Remembering Him as well-wisher, benefactor, intimate associate and charioteer, began Arjuna, overwhelmed and heavily breathing, to speak to his eldest brother the king. (5) He said: 'O my King, the Personality of Godhead Hari who treated me like His intimate friend has left me. Now I am bereft of the astounding power that even astonished the gods. (6) I lost Him of whom being separated but for a moment certainly would make all universes appear unfavorable and void of all life, like they were all dead bodies. (7) By the strength of His mercy could I vanquish all the princes who lusted for power at the selection of the bridegroom at King Drupada's palace where I gained Draupadî's hand by piercing the fish-target with my bow. (8) Because of His support was I able to defeat Indra and his godly associates, managed I to enable the god of fire to set ablaze his forest, and could we realize our wonderfully decorated assembly house built by Maya [out of gratitude for saving him from that fire in the forest named Khândava] where all the princes assembled to your honor bringing presents collected from everywhere. (9) Under His influence could our younger brother [Bhîma], who has the strength of a thousand elephants, for the sake of the [râjasûya] sacrifice kill him [Jarâsandha] who was worshiped by many a king. It was He who saved the kings who by Jarâsandha had been brought [to his capital] to be sacrificed to the lord of the ghosts [Mahâbhairava]. They all paid you tribute afterwards. (10) He took the life of the husbands [the Kurus] of the wives whose hair was condemned to be loosened because of the fact that the cluster of your wife's [Draupadî's] hair had been loosened, which was beautifully dressed and blessed for the great ceremony. Being caught by the miscreants [the Kurus headed by Duhs'âsana], fell she in tears down at the Feet. (11) He protected us when we ran into trouble, endangered in the forest by the intrigue of our enemies associated with Durvâsâ Muni, who arrived there to eat with his ten thousand disciples. By simply before they came to it accepting the remnants of the food, satisfied He all the three worlds as well as the [I]munis, who at the moment were bathing, by giving them the thought that they had been fed already. (12) Under His influence could I once astonish the Personality of God with the Trident [Lord S'iva] and his wife the daughter of the Himalaya, because of which He and other gods rewarded me with their own weapons. And thus succeeded I, living in this body, to obtain a half-elevated seat in the House of Indra. (13) As a guest of that heaven could I with both my arms, with my bow Gândîva, Indra and all the gods, because of being empowered, o descendant of King Ajamîdha, by Him, the Supreme Personality whom at present I am bereft of, kill the demon Nivâtakavaca. http://srimadbhagavatam.org/images/bimages/battle.jpg(14) Because of His friendship alone could I, seated on the chariot, cross the insurmountable ocean of the invincible existence of the military strength of the Kauravas, and thanks alone to His friendship, could I return with the enormous wealth of the enemy; the brilliance of all the jewels I by force took from their heads. (15) It was He who by the power of His glance ended the mental agitation sprouting from the motivation for results of all the fighters who with the wealth of their chariots were positioned on the battlefield, o great King, and from whose ranks I stepped forward with before my eyes the immensity of great royal personalities like Bhîshma, Karna, Drona and S'alya. (16) Under His protection could the very powerful invincible weapons wielded by Drona, Bhîshma, Karna, Bhûris'ravâ, King Sus'armâ, S'alya, King Jayadratha, Bâhlika [a brother of Bhîshma] etc., not touch me, just like when Prahlâda [the famous devotee of Nrisimhadev, the lion-incarnation] was threatened by the demons. (17) Thinking erroneously of Him as only my chariot driver delivered He me, whose feet are rendered service by the intelligent for the sake of salvation. By His mercy were my enemies absentminded and didn't they attack me when I alighted for my thirsty horses. (18) With His smiling face He made jokes and frank with me addressed He me with 'son of Prithâ', 'friend' and 'son of the Kuru dynasty' and such; heartful sayings of my Mâdhava [Krishna] that touch and overwhelm my soul remembering them. (19) When sleeping, sitting, walking and dining together, truthfully confronting one another and so on, I took Him by mistake for a friend alike me, while He, despite of my seeing Him lower in my offenses, tolerated me in the glory of His magnanimity like a friend accepting a friend or a father accepting his child. (20) O Emperor, without the Supreme Personality, my dearmost friend and well-wisher, my heart and soul are vacant. Recently was I, like a weak woman, defeated by infidel cowherds while I was protecting Krishna's wives. (21) Having the same bow, arrows, chariot and horses, I am the same Arjuna and chariot fighter to whom all the kings offered their respects - all this became in a single moment, missing Him, as useless as butter offered to ashes, as money obtained by magic or as seeds sown on barren land.

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(22-23) O King, to your question about our friends and relatives in Dvârakâ I can say that they were cursed by the brahmins as a consequence of which they, being drunk with rice wine, like fools killed one another with sticks, not even recognizing each other in that intoxicated state. Only four or five of them remained. (24) It is the Supreme Personality, our Lord, His program that sometimes the living beings kill and at other times protect each other. (25-26) Like in the ocean where the bigger ones eat the smaller and the stronger ones devour the weaker, o King, took the same way the Omnipotent One the burden of all the Yadus in one stroke away from the earth, by having the stronger Yadu kill the weaker one and the bigger Yadu kill the smaller one in a fight. (27) Bearing in mind the words spoken by Govinda, I remember how attractive they are, and how they, imbued with importance and appropriate to the time and circumstance, put an end to the pain in the heart'."

(28) Sûta said: "Thus thinking of the lotus feet of the Lord and what He had instructed in the intimacy of deep friendship, found Arjuna his calm with his mind freed from all material concerns. (29) Constantly remembering the feet of Vâsudeva, increased Arjuna's devotion rapidly and ended the endless ruminations. (30) Recalling the instructions of the Supreme Lord about the transcendental in the midst of the battle and thinking of His time and actions he dispelled the darkness of his ignorance and became master of his senses. (31) Free from lamentation, by his spiritual capacity managing to cut with the doubts raised by the duality of being identified with the material world, was he, due to the transcendence being without the material form, freed from the entanglement of birth and death. (32) Listening to the deliberations about the disappearance of the Supreme Lord to His abode and the end of the Yadu dynasty, Yudhishthhira decided to withdraw himself and also leave for the sake of the soul. (33) Also Queen Kuntî, who had overheard what Arjuna told about the end of the Yadus and the disappearance of the Lord, found, as well as all the others did who were undivided in their devotion for the Lord's transcendence, in her soulful commitment release from her material existence. (34) By taking away the burden of the world was that body [of the Yadu dynasty] relinquished by the Unborn One the way a thorn is thrown away when it is used to extract another thorn, because those thorns to the Lord are one and the same. (35) Like with His Matsya incarnation and others, as a magician giving up one body to accept another one, relinquished He the body He manifested to diminish the burden of the world. (36) When Mukunda [the Lord of Liberation] the Fortunate One so worthwhile to hear about, left this earth - manifested from that very day on Kali[-yuga] itself in full, inauspicious to all whose minds have not awakened.

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(37) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2037) Yudhishthhira keenly in his capital, state and home as also in the self seeing things grow worse with the vicious circle of avarice, falsehood, dishonesty, irreligion and violence and such, understood that it was time to leave and dressed himself accordingly. (38) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2038) His grandson [Parîkchit], who was properly trained and equal to himself in all respects by his qualities, was by the emperor to that in the capital of Hastinâpura enthroned as the master of all land bordered by the seas. (39) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2039) At Mathurâ he made Vajra [the son of Aniruddha] king of S'ûrasena, after which he had a prâjâpatya sacrifice performed for being able to find the fire in himself to attain his goal. (40) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2040) Renouncing his belt, ornaments and all of that, he became uninterested perfectly being detached from the unlimited bondage. (41) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2041) He withdrew his speech into his mind, his mind with his other senses into his breath, his breath he withdrew in death, and in full dedication he united that with the body made of the five elements. (42) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2042) Having offered those five elements to the three qualities of nature, he united the thoughtfulness in one indifference, fixing the sumtotal of that in the soul directed to the spiritual soul of the inexhaustible Brahman. (43) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2043) Accepting torn clothes, refusing solid food, stopping to talk and untying his hair, he began to look like a dumb madman and an unengaged urchin not listening to anyone as if he had become deaf. (44) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2044) Heading for the north he trod, as all others going there, the path of his mindful forefathers, passing his days constantly thinking from within his heart of the Supreme Beyond wherever he went.

(45) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2045) In accord with their friend seeing that the Age of Kaliand its irreligion had overtaken the citizens on earth, followed all the brothers the eldest one and left they from home. (46) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2046) They all, having performed with all the virtue and knowledge of holiness, kept themselves, with the ultimate goal of the living being in mind, steadfast to the lotus feet of the Lord of Vaikunthha. (47-48) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2047-48) That is the destination of those who by positive meditation purified in devotion found liberation in fixing their mind on the transcendental feet of the One Nârâyana. They attained, with their material contaminations washed off, in the same bodies as they were born with the abode which for the materialists absorbed in material concerns is so very difficult to attain. (49) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2049) Also Vidura who with his mind and actions was devoted to Krishna, returned after quitting his physical self at Prabhâsa in the company of his forefathers to his own abode [Yama's realm]. (50) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2050) Draupadî also, who then had to miss the care of her husbands, concentrated, one-pointed in the full knowledge of Him, herself on Lord Vâsudeva, the Supreme Personality of Godhead, and reached Him thus. (51) (http://srimadbhagavatam.org/canto1/chapter15.html#Text%2051) Anyone who hears with devotion of this departure for the ultimate goal of the sons of Pându so dear to the Supreme Lord, will find nothing but good fortune and purity and will gaining in perfection thus arrive at devotion for the Lord."

http://srimadbhagavatam.org/images/bimages/yudhishthhira-leaves.jpg

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(1) Sûta said: "O learned ones, thereafter ruled Parîkchit, the great devotee, over the earth under the instructions of the twice-born with the qualities that the astrologers, predicting the future at the time of his birth, had thought he would have. (2) He married Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first. (3) At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it.http://srimadbhagavatam.org/images/bimages/cows.jpg (4) Once on a chastising campaign managed he, the valiant hero, by dint of his prowess to rebuke the master of Kali-yuga who, disguised as a king, but lower than a s'ûdra was hurting the legs of a cow and a bull."

(5) S'aunaka inquired: "Why did he just reprimand the master of Kali during his campaign - he was dressed up like a king, but as someone lower than a s'ûdra striking the legs of a cow. Please describe, o fortunate one, all that to us as far as it relates to the topics of Krishna. (6) Because, what would, for the ones liberated who relish the honey at His lotus feet, be the use of wasting their life with endless illusory discussions? (7) O Sûta, only short is the life of the human beings who are sure to meet death. The eternal is of those who desire herein to call for the representative of the Lord, Yamarâja, the controller of death, to limit the performances. (8) No one will die as long as the one who causes death is present here, for the reason of which he as the great lord has been invited by the sages - let the ones under his grip drink of the nectar of the narrations about His divine pastimes. (9) Those who are lazy, of trivial interest and short-lived pass their days, the way they do sleeping at night, with activities without a purpose."

(10) Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, thought he the news not very palatable and took he, in his responsibility for military action, up his bow and arrows. (11) Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops for the purpose of conquering. (12) Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered keeping strength exacting tribute. (13-15) Everywhere he went he continuously heard what great souls his forefathers were and found he also indications of the glorious acts of Lord Krishna with the people he met. He as well heard about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion amongst the descendants of Vrishni and Parthâ for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse]. Extremely pleased rewarded he, with his eyes wide open of joy, the people magnanimously with clothes, necklaces and other riches. (16) Figuring as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night had the one of Vishnu, who was universally obeyed Himself [Krishna], acted with prayers and obeisances in relating to the God-fearing sons of Pându. This filled the king with devotion for His lotus feet.

(17) You may now hear from me about how astonishingly he, day after day, kept himself close in being absorbed in such thoughts about the good of the forefathers. (18) The wandering personality of the religion, who stood on one leg only [the so called 'bull' of dharma whose legs stand for the four fundamental human values], met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child. (19) He said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a friend far away, o mother. (20) Are you lamenting about the diminishing of my legs as I stand on one only, or is it because the offensive meat-eaters want to exploit you? Or is it because the theists are bereft of their share due to a lack of sacrifices or because the living beings increasingly suffer from scarcity, famine and drought? (21) Are you grieving about the unhappy women and children on earth who are without the protection of their men or are you sorry about the way one speaks in the families of the learned against the principles of the goddess [of knowledge]? Or do you lament about the way most of them act against the culture of learning taking shelter with the ruling class? (22) Is it because the unworthy administrators are bewildered under the influence of Kali-yuga and here and there have messed up the affairs of the state? Or is it because of the way society is inclined to take its food and drink and how one sleeps, bathes and has intercourse? (23) Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who decreased your heavy load but is now out of sight? (24) Please inform me, o reservoir of all riches, about the reason of your tribulations that reduced you to such weakness. Is it mother, that your good fortune that was adored by even the godly, was forcibly taken away by the very powerful influence of time?'

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(25) Mother Earth replied: 'O personality of religion ['Dharma'], I will do my best to answer the series of questions that you have asked me. You are with your four legs [the vidhi] present in all the worlds to bring there the happiness. (26-30) Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as well as ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. By Him am I myself, just as the Goddess of Fortune is, such a reservoir of qualities, but in the absence of Him as the being the resting place, is Kali, the source of all sins, seen in all the worlds. (31) I am lamenting for me as well as for you, as well as for the best of the godly, the gods and the ancestors in heaven, the sages and the devotees, as well as for all in their status orientations in society. (32-33) Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods many times were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. From Him, having myself obtained the special powers of the lotus flower, thunderbolt, flag and driving rod, could I, impressed by the marks of the feet of the Supreme Lord, the owner of all opulence, being decorated that way magnanimously be victorious in the three worlds - but in the end, when I was feeling so fortunate, has He left me. (34) He who relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu family, and that He did for the reason that you lacking in strength had difficulty to keep standing. (35) Who therefore can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet.'

(36) While the earth and the personality of religion were thus conversing, arrived Parîkchit, who was renown for being the saint among the kings, at the Sarasvatî river which was flowing to the east."

[aaakjj]

(1) Sûta said: "It was there [at the Sarasvatî river] that the king observed that a s'ûdra who was dressed like a king was beating a cow and a bull with a club, like there was no one to protect them. (2) The bull, that was as white as a lotus, terrified of being beaten by the s'ûdra urinated and trembled out of fear, standing on one leg only. (3) The cow also, on itself a religious example but now rendered poor and distressed because of the s'ûdra who beated her legs, was without a calf and had tears in her eyes while she very weak was hankering after some grass to eat. (4) From his with gold embossed chariot questioned Parîkchit, well equipped with bow and arrows, with a thundering voice: (5) 'Who are you to think that you in this place can violently kill the helpless resorting under my protection! As an actor you make a powerful appearance dressed up like a God-conscious man, but you behave like someone who never saw the light of civilization [of being twice born]. (6) Do you think that because Lord Krishna and the carrier of the bow the Gândîva [Arjuna] have disappeared from the scene, you can secretly beat an innocent cow? Being a culprit that way you deserve it to be killed!'

(7) 'And you', he said turning to the bull, 'are you just a bull that, as white as a lotus, moves on one leg and has lost three legs or are you some demigod who in the form of a bull makes us sad? (8) Except for the case of you having tears in your eyes because of someone else, has under the protection [the arms] of any of the kings of the Kuru dynasty there never been such grieving on earth. (9) O son of Surabhi [the celestial cow], in my kingdom there will be no lamentation, so do not fear the s'ûdra, and dear mother cow, do not cry; as long as I am alive as the ruler and subduer of the envious will you fare well! (10-11) O chaste one, he will lose his fame, longevity, fortune and a good birth, in whose state the living beings are terrified of miscreants. It is certainly the supreme duty of the kings to subdue in order to put an end to the misery of the ones who suffer and therefore I shall kill this most wretched man who is so violent with other living beings. (12) Who is the one who has cut your legs, o son of Surabhi - what happened to you has never happened before in this royal state of kings who live in respect of Lord Krishna. (13) O bull, you are honest and without offenses, tell me therefore about him who mutilated you and tarnished the reputation of the sons of Prithâ. (14) Those who make the sinless suffer may fear me wherever they are, for I will curb the actions of the miscreants and restore the wellfare of the ones who are honest. (15) The upstart who offends innocent living beings, I shall forthwith defeat, whether he's a demigod from heaven with armor and decorations or not. (16) It is certainly the holy duty of the head of state to always protect the ones who faithfully perform their duty and, safely according the scriptures, chastise those in this world who have strayed from the path.'

[aaakjj]

(17) The personality of religion said: 'All you said speaking for the sake of the freedom from anxiety of those who are suffering is befitting for someone of the Pândava dynasty, the dynasty of which the qualities led Lord Krishna to behave like a servant and such. (18) O greatest among the human beings, from the bewilderment of the person as a consequence of all the differences of opinion, we cannot tell what would be the cause of all human suffering. (19) Some in defiance of all duality declare that one suffers because of one's own actions, others speak of supernatural causes, while still others say that it is all due to the working of material nature or the consequence of accepting outside authorities. (20) Some also conclude that it is a matter which defies explanation and comprehension; who of them in this is right, o sage amongst the kings, is left to your own power of judgement.' "

(21) Sûta said: "Parîkchit, who attentively had followed what the personality of religion had to say, o best among the brahmins, mindfully replied. (22) 'You o knower of the duties, o dharma in the form of a bull, speak this way [of not disclosing the cause] only because you know that [just like with a guru taking up the karma] he who points out the wrongdoer ends up in the position of doing wrong. (23) In other words: the Lord His ways with the material world can by living beings nor be put in words nor be conceived. (24) Penance, cleanliness, compassion and truthfulness [tapas, s'auca, dayâ, satya] are the legs that established the age of truth [Satya Yuga, the 'old days'], but because of irreligiosity have three of them broken in conceit, clinging to intercourse and intoxication. (25) At present, o personality of religion, you are hobbling along on the one leg of truthfulness while quarrel personified [Kali], flourishing on deceit, irreligiously tries to destroy that leg too. (26) Through the actions of the Supreme Lord personally has mother earth been released of a great burden, His all-auspicious footprints brought good fortune everywhere. (27) Lamenting with tears in her eyes is the unfortunate and chaste one [mother earth] who has been deserted by Him now enjoyed by lower-class people who, devoid of the culture of learning, pose as rulers in my place.' http://srimadbhagavatam.org/images/bimages/kalibegs.jpg

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(28) Thus were the personalities of religion and mother earth pacified by the great warrior who took uphis sharp sword in order to kill Kali, the root cause of irreligion. (29) Realizing that the king wanted to kill him, abandoned Kali, stressed by fear, the royal dress and bowed he in full surrender his head down at the feet. (30) Out of compassion did he who is kind to the poor and capable of handling worship with a smile refrain from killing the one fallen at the feet of the hero, the hero of whom it is said that he is worthy of being sung. (31) The king said: 'Do not fear, for you have surrendered yourself with folded hands. We certainly inherited the fame of Arjuna, but that doesn't mean that you can be allowed to stay in my kingdom, you are a friend of irreligion after all. (32) With you physically present as a god of man, will everywhere the irreligion of greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity and all of that be abound in the masses. (33) For that reason, o friend of irreligion, do you not deserve it to remain in the vicinity of those places where the experts of religion and the truth duly and expertly are of worship with sacrifices for the Lord of Sacrifices. (34) In such sacrificial ceremonies is the Supreme Personality of God, the Lord, worshiped as the Soul of all worshipable deities. In that form spreads He welfare, for He is the for all desires inviolable Supersoul who is there inside as well as outside, just like the air is to all that moves and not moves.'

(35) Sûta said: "That way being addressed by king Parîkchit, trembled the personality of Kali seeing him ready with a raised sword speaking like Yamarâja, the Lord of Death. (36) Kali said: 'Wherever I may live under your order, o Emperor, will I always have to face the reign of your bow and arrows. (37) Therefore please, o chief of the protectors of the religion, allot me a place where I may count on a permanent stay under your rule.' "

(38) Sûta said: "Thus being petitioned, gave he Kali then the permission to dwell in places where the four sinful activities of gambling, drinking, prostitution and animal slaughter [dyûtam, pânam, striyah, sûnâ] were taking place. (39) Next to that gave the master him, upon his insistent begging, the place where there is gold, for gold by passion is the fifth sin bringing falsity, intoxication, lust and enmity. (40) Thus were under the direction of the son of Uttarâ the five dwelling places given to Kali where indeed irreligion is encouraged. (41) For that reason should a person desiring his well-being never resort to any of these places, especially not those persons following the path of liberation, the royalty, the state officials and the teachers. (42) By encouraging activities restoring the three lost legs of austerity, cleanliness and compassion of the bull, was [by King Parîkchit] the earth perfectly improved. (43-44) Of him there is the present rule; the throne that was handed over by the king, grandfather [Yudhishthhira] when he wished to withdraw into the forest. From that rule is that sage among the kings and chief of the Kuru dynasty now known in Hastinâpura as the most fortunate and famous emperor. (45) Because of this experience of the son of Abhimanyu, the king, may you all thanks to his rule over the earth now have the initiation of the performance of sacrifices like this one."

[aaakjj]

(1) Sûta said: "He [Parîkchit] who in the womb of his mother was scorched by the weapon of the son of Drona, did not die thanks to the mercy of the Supreme Lord Krishna whose actions are so wonderful. (2) Cursed by a brahmin to die by a snake-bird, he was never overwhelmed by the great fear of death because he had consciously surrendered himself to the Supreme Lord. (3) After having left behind all the ones surrouding him understood he the actual position of the Invincible One when he gave up his material body at the bank of the Ganges as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî]. (4) Not even at the time of their death will they be confused who remember His feet, occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified. (5) Even though he is present everywhere, can the personality of Kali not flourish as long as the mighty ruler, the son of Abhimanyu, is the one factually ruling. (6) The moment the Supreme Lord left this earth, appeared Kali, he who promotes irreligion, in this world. (7) The emperor being a realist going for the essence was never envious with the personality of Kali. Like a bee going for the nectar, knew he that auspicious things lead to immediate success, while one working for the inauspicious never attains. (8) Kali who in the eyes of the weaker ones appears to be a great power is to the selfcontrolled a cause of apprehension, and thus was he as a tiger among man the one who took care among the careless. (9) Upon your request have I related as good as all the stories about the pious Parîkchit that can be told in relation to Vâsudeva. (10) Those who want to develop and expand themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke of."

(11) The sages said: "O Sûta, may you live a long, happy and particularly eternally famous life, because you speaking so nicely about Lord Krishna grant us mortals certainly the nectar of eternity. (12) In this performance of sacrifice, of which the outcome is uncertain, are we black of the smoke, but by the by your good self pleasing of Govinda's feet we enjoy the nectar of a lotus flower. (13) Attaining higher worlds or liberation from matter, not mentioning the worldly benedictions of those who are heading for their death, is nothing compared to finding but for a moment one's balance in enjoying the company of a devotee of the Lord. (14) Once having acquired the taste will someone never have enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities never could be measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva. (15) Be so kind o learned one to describe to us who are eager to hear about it, His impartial transcendental activities. For to the good self of you, our most important person in relation to the Supreme Lord, He is the one and only shelter, the greatest of the great. (16) Evidently reached Parîkchit, as a first-class devotee, the lotus feet of Him who has Garuda in His banner, after he had strengthened his intelligence with the knowledge that was voiced by the son of Vyâsa to inform him about the path of liberation. (17) For that reason tell us about the supreme and purifying so wonderfully contained in bhakti [devotion]. Describe to us, the way it was spoken to Parîkchit, the activities of the Unlimited One that are so particularly dear to the pure devotees."

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(18) Sûta said: "See how, being connected to the great ones in conversation, we, although we are from a mixed background, clearly today are promoted to take [a higher] birth . By serving the ones advanced in knowledge is one quickly purified from the suffering that is a consequence of one's being born in a lower [material] sense. (19) And, again, what to say of those who exclusively take to the shelter of the great devotees and thereto chant the holy name of He who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes? (20) To give a description of Him unlimited in His attributes and equal to none, it suffices to say, that the goddess of fortune, with rejecting others who asked for it, wished to serve in the dust of His feet, while He Himself never asked for it. (21) Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] of whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe. (22) Those who are firmly attached to Him are capable of instantly leaving the attachments of the gross body and the subtle mind aside and go away to take shelter of the highest stage of perfection [[I]sannyâsa], the stage of life in which non-violence and renunciation is found. (23) Because you who are as strong as the sun asked me for it can I give an account of the knowledge I have acquired; as for this is it as with the birds that fly as far as they can: I can enlighten you on Vishnu as far as my realization permits.

(24-25) "Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed. http://srimadbhagavatam.org/images/bimages/pariksit-snake.jpg(26) Having restrained his sense organs, breath, mind and intelligence had he, in quality equal to the Supreme Absolute, ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness]. (27) He was covered by his long, compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water. (28) Not being properly received with a place to sit, water and nice words, he felt neglected and so he got angry. (29) O brahmins, given the circumstance of being distressed because of his hunger and thirst, was his anger and hostility against the brahmin unprecedented. (30) Having lost his respect he picked up a lifeless snake with the tip of his bow and placed it in anger on the shoulder of the sage as he left to return to his palace. (31) There he wondered whether or not the sage's meditative state of withdrawing from the senses with closed eyes was a false, pretended trance to remain in avoidance of seeing a lower ruler.

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(32) When the sage's son, who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some kids, said he this: (33) 'Just see how irreligious these rulers are! Enriching themselves like crows they defy what is settled for servants, while they are nothing but dogs keeping watch at the door! (34) The sons of the ruling class are there to guard the learned like watchdogs - on what grounds would he who is supposed to stay at the door deserve it to enter the house of the master and eat from the same plate? (35) Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, shall I today punish them myself, just witness my power.' (36) Thus with eyes red-hot of anger speaking to his playmates, touched the son of the rishi the water of the Kaus'ika river and discharged he the following thunderbolt of words: (37) 'Verily, seven days from now will, for breaking with the etiquette, a snake-bird bite the wretched one of the dynasty who offended my father.' (38) Thereafter, when the boy had returned to the hermitage, saw he the snake on his father's shoulder and cried he loudly over that sorry plight."

http://srimadbhagavatam.org/images/bimages/srngi-curses-pariksit.jpg(39) "O S'aunaka, when the rishi heard his son crying in distress, opened he who was born in the family of Angirâ slowly his eyes and saw the dead snake on his shoulder. (40) Throwing it aside, he asked: 'My dear son, what are you crying about? Has anyone wronged you?' Thus being requested, the boy told him everything. (41) After hearing about the curse pronounced against the king, who should never be condemned because he is the best among man, did he not compliment his son, but lamented he instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for such an insignificant offense. (42) In fact may no one ever place a transcendental man of God on an equal footing with a common man - your command of intelligence is immature ... by his unsurpassable prowess enjoy his subjects completely protected the prosperity. (43) O my boy, the Lord who carries the wheel of the chariot is represented by this monarch; once he is abolished, will this world be full of thieves who immediately will vanquish the unprotected like they were lambs. (44) Because of us abandoning the monarch, will from this day on, the reaction upon this sin overtake us causing great social disorder - the wealth will be taken by thieves and amomg the people there will be murder and molestation as also abuse of women and animals. (45) The righteous civilization of human progress in the vocations and stages of life according the vedic injunctions, will at that time systematically be vanquished, and with the economy then only serving sense-gratification will that result in an unwanted population on the level of dogs and monkeys. (46) The protector of the religion, the king, is a highly celebrated emperor, a direct devotee first class of the Lord and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue does he never deserve it to be cursed by us like this'.

(47) Next addressed the sage the Supreme, All-pervading Lord in order to beg His pardon for the great sin that by the child immature of intelligence was committed against a sinless, deserving and subordinate one. (48) [He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one is killed, will for certain never for any of this the forbearing devotees of the Lord avenge themselves.' (49) Thus the sage regretted the sin of his son while he personally did not consider the king his insulting him as being sinful. (50) Generally prove the saints in this world themselves not distressed or happy when they because of others are engaged in worldly duality, because they are situated in the transcendence of the soul."

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(1) Sûta said: "While going home the king thought that the act of what he had done was abominable and he was very depressed saying to himself: 'Alas, it was uncivilized and evil what I did to the faultless, grave and powerful brahmin. (2) For sure is it because of going against the injunctions that very soon I will meet with a very troublesome calamity. I certainly hope that that will happen as soon as possible, so that I shall be relieved of my sins and never do something like that again. (3) May I, on this very day, burn with my kingdom, strength and wealth of riches in the fire ignited by the brahmin community, so that the inauspiciousness of sinning against the Lord, the culture and the cows may not return to me.' (4) Thus pondering reached him the message of the curse of death pronounced by the sage's son. That curse in the form of the fire of a snake bird he accepted as something auspicious because that expected happening would be the logical consequence of the indifference of an all too attached person. (5) He gave up on this and the next world, for he already had concluded that the both of them were inferior compared to a life of service at the feet of Krishna. Therefore he sat down at the bank of the transcendental river [the Ganges] in order to fast, that was to his opinion the best thing he could do. (6) That river, always flowing mixed with tulasî leaves [a plant used in worship], consists of the auspicious water carrying the dust from the feet of Lord Krishna that sanctifies both the worlds inside and outside and even the Lord of Destruction [Lord S'iva]. What person destined to die would not turn to that river? (7) Thus having decided sat he, the worthy descendant of the Pândavas, down at the river flowing from the feet of Vishnu to surrender himself to the mercy of Mukunda till he died. Without deviating from the spirit of the vows of the sages would he complete his fasting, free from all kinds of material attachment.

(8) At that place gathered on the plea of a pilgrimage all the great minds and thinkers who together with their pupils are capable of elevating the entire world. It is because of their personal presence that the holy places enjoy their status of sancticity. (9-10) Atri, Cyavana, S'aradvân, Arishthanemi, Bhrigu, Vasishthha, Parâs'ara, Vis'vâmitra, Angirâ, Paras'urâma, Uthathya, Indrapramada, Idhmavâhu, Medhâtithi, Devala, Ârshthisena, Bhâradvâja, Gautama, Pippalâda, Maitreya, Aurva, Kavasha, Kumbhayoni, Dvaipâyana and the great personality Nârada arrived there. (11) Also many other divine personalities, saintly brahmins, the best saintly advisors of the most prominent nobles and many other sages like Aruna appeared to the occasion. All the heads of the dynasties of sages assembling there were respectfully welcomed by the emperor bowing his head. (12) With all sitting down comfortably and after again having offered them his obeisances, he thereupon humbly spoke about his decision to fast, with folded hands present before them as someone whose mind is detached from worldly affairs. (13) The king said: 'We indeed are grateful to be the most fortunate of all the kings who are trained to be receptive to the favors granted by the greatest of souls, for to the feet of the brahmins are the royal orders because of their reprehensible actions but refuse to be kept at a distance. (14) Because of my sins, pronounced the Controller of the transcendental and mundane worlds a curse against me via that brahmin, because I out of attachment always was thinking about family affairs. Assuming that form will He, inspiring with fear, very soon overtake my mundane attachment. (15) Therefore just accept me, o brahmins, as someone who in surrender has taken to the divine mother Ganges with the Lord in his heart. Let the snakebird, or whatever magical thing the twice-born called for, bite me forthwith; You please continue with reciting the deeds of Lord Vishnu. (16) And, again, let it be so that wherever that I in relation to the Supreme, Unlimited Lord and the association He attracts in the material world may take birth, I will find friendly relations everywhere in obeisance to the twice-born.'

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(17) And thus it so passed that the king, with the same perseverance as he had shown before, fully selfcontrolled sat himself down on kus'a-grass laid down to the east, facing the north from the southern bank of the wife of the sea [the Ganges]. The charge of his administration he had given over to His son. (18) To that, from the sky seeing that the king would fast until his end, all the gods in praise scattered the earth with flowers, continually beating celestial drums in pleasure. (19) All the great sages that had assembled there thus praised him for the wisdom he had shown and approvingly said, from the power of their goodness to the living beings, a goodness that in its quality is as beautifull as the divine praised in the scriptures: (20) 'It is not astonishing that this saintly king, the chief of all of us who are strict in following Krishna, being seated on the throne that is decorated with the helmets of kings, immediately gave up his life in his desire to achieve association with the Fortunate One. (21) We all will stay as long at this place as it takes the king to give up his body and return to the world of the Supreme, where this foremost devotee will be completely free from worldly concerns and lamentation

(22) After having heard the assembled sages speak thus impartially, sweet to hear, grave and perfectly true, complimented Parîkchit them all with their appropriate show of respect and said he, desirous to hear about the activities of Vishnu: (23) 'You all have assembled here as the representatives of the One above the three worlds [Brahmâ], with no other intention in this world or a world hereafter but to act, according your innate nature, for the good of others. (24) Therefore I beg you, as trustworthy vedic men of learning, to tell me now, after due deliberation, what out of all the different duties of each and especially of those who are about to die, to your opinion would be the proper and befitting conduct.''

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http://srimadbhagavatam.org/images/bimages/suka.jpg (25) At that moment appeared, as if called for, the powerful son of Vyâsa, S'ukadeva Gosvâmî, who, satisfied in self-realization, freely traveled around in the company of children without any concern about material comfort or an identity and with the looks of a mendicant[, he was naked]. (26) He, only sixteen years old, had delicate legs, hands, thighs, arms, shoulders, forehead and body. His eyes were beautifully wide and with a high nose and similar ears had he a face with nice brows and a neck as shapely as a conchshell. (27) With a fleshy collarbone, a broad chest and a deep navel there were nice folds in his abdomen. Stark naked with curly, scattered hair and long arms had he the hue of the best among the gods [Krishna; a dark complexion]. (28) Even though he covered his nakedness, recognized the sages, who had a keen eye for physiognomy, the symptoms of the blackish skin, the beauty of his tender age and the attraction for the fair sex with his beautiful smiles - and so stood they all up from their seats. (29) To welcome the new guest, bowed he who is always protected by Vishnu [Parîkchit] before him offering his obeisances, whereupon his less educated following of boys and women withdrew the moment he in regard of the respect took his exalted seat. (30) S'ukadev, surrounded there by the greatest of the great saints among the brahmins, the kings and the godly ones, formed a supreme and able presence in which he shone as resplendent as the moon surrounded by the planets, heavenly bodies and stars. (31) Calm, intelligent and self-assured sitting down was the sage approached by the great devotee, the king, who properly bowing down with folded hands asked him questions in a polite and friendly manner.

(32) Parîkchit said: 'O brahmin, today have we from the ruling class become eligible to serve the devotee as friends being united by your mercy, for by making your presence as a guest, does your good self bring about all the good qualities. (33) When we think of your person purifies that immediately all the places we inhabit, not to mention what it means to see you, touch you, wash your feet and offer you a seat. (34) Through your presence, o great mystic, are our gravest sins immediately vanquished, even as nonbelievers are in the presence of Vishnu. (35) Finally has Krishna, the Supreme Lord so dear to the sons of Pându, mercy with me and has He, for the satisfaction of His cousins and brothers, accepted me, their descendant, as one of theirs. (36) Otherwise, how could you, specially for someone in his last hours before death, out of your own free will appear here to meet us, while you normally, all-perfect as you are, cannot be found among the common people? (37) Therefore I beg you, as the supreme spiritual master of all ascetics, what for a person in this life would be the perfection, the final beatitude, and what all for someone about to die would be the duty. (38) Please explain what the people in general, o master, should hear and chant about, what they should do, what they should remember and share, as also what would be against the principle. (39)This because, o supreme devotee, in the house of the householders one rarely sees you staying for longer than the exact time of milking a cow'."

(40) Sûta said: "Thus pleasantly being addressed and questioned by the king, began the supreme son of Vyâsadeva so well versed in the knowledge of the true duty, with his reply."

Thus ends the first Canto of the S'rîmad Bhâgavatam, the story of the Fortunate One.

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Chapter 1: The First Step in God realization
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(24) His personal body is this gross material of all matter wherein all those phenomena are experienced of the resultant past, future and present of the universe. (25) This outer shell of the universe known as a body with seven coverings [fire, water, earth ,sky, ego, noumenon and phenomenon], is the conception of the object of the Universal Form of the purusha as the Supreme Lord.

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Chapter 2:The Lord in the Heart
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(8) Others see in the meditation on Him within their own body in the region of the heart the Personality of God residing there measuring eight inches from the conception of Him as having four arms carrying the lotus, the wheel of the chariot, the conchshell and the club. (9) With His mouth expressing happiness, his eyes wide spread like a lotus, his clothes yellowish like a Kadamba flower bedecked with jewels and with golden ornaments inlaid with precious stones, he wears a glowing headdress with earrings. (10) His feet are on the whorl of the lotus hearts of the great mystics. On his chest He wears the beautifully engraved Kaustuba jewel and around His neck He has a fresh flower garland spreading its beauty. (11) With a decorative wrap around His waist, valuable finger rings, ringing leglets, bangles, oiled spotless bluish, curling hair and His beautiful, smiling face he looks very pleasing.

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Chapter 3:Pure Devotional Service: The Change in Heart
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(11) All these types of worshipers surely develop, worshiping the highest benediction in this life, unflinching spontaneous attraction to the Supreme Lord through the association with His pure devotees.

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Chapter 4: The Process of Creation
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(6) Again also, I would like to learn about the personal energies of the Supreme Lord, as he does create this phenomenal world of the universe so inconceivable for even its great demigods. (7) And please tell me also about the way the powerful one maintains His energies and winds them up again employing as the all powerful Supreme Personality His expansions involving them as also being involved Himself, enacting them and causing them to act.

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Chapter 5: The Cause of all Causes
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(34) Countless millennia that universal reality remained drowned in the [causal] waters until the individual soul [jiva or the Lord] of the action of eternal time to the modes of nature caused the non-animated to be animated. (35) He Himself as the original person [the purusha] came out from within the universal egg dividing Himself in thousands of divisions of legs, arms, eyes, mouths and heads.

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Chapter 6: The hymn of the original person confirmed.
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(43-45) I myself [Brahmâ], the Destroyer and the Maintainer, all the fathers of the living beings like Daksa [and Manu], you yourself and the other sons [the Kumâras], the leaders of the higher worlds, the travelers, the earth and the lower worlds, the leaders of the denizens of heaven [of the Ghandarva,Vidyâdhara and Carâna worlds] as well as the leaders of the demoniac [the Yaksas, Raksasa's and Uraga's] and the underworld as well as the leaders of the sages, the forefathers, the atheists, the miraculous, the uncivilized and also the dead, the evil spirits, the Jinn and Kusmanda's [other evil spirits] and the great aquatics, beasts and birds - in other words anything and everything in the world that is of power to a special degree or of a specific mental or perceptual dexterity or exceptional strength, forgiveness, beauty, modesty, opulence, intelligence or breeding are as if they are the form of His transcendental Principle Reality themselves, but in fact they are only a fragment of it.

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Chapter 7:The First Step in God realization
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(12) He who became the Manu [called Satyavrata, the truth abiding] at the end of the epoch saw that Lord Matsya [the fish] is the shelter of all living beings up to the earthly ones because of which out of a great fear for the waters, having taken to my mouth, therefrom certainly all the Veda's could be enjoyed.

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Chapter 8:Questions by King Parîkchit
http://srimadbhagavatam.org/images/bimages/parikchitquestions.jpg (7) As it is not a question of being material, o brahmin, can you as you may know from your good self tell me whether the living being in the beginning comes to the body accidentally or of some cause?

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Chapter 9: Answering by Citing the Lords Version
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(9) Unto him, the Supreme Lord being pleased by his penance, manifested His own abode [also called Vaikuntha, the place without fear], beyond which no other world is found and which is worshiped as the place where the five miseries of material life [ignorance, selfhood, attachment, hatred and death-fear] have completely ceased with persons who without illusion and fear of existence are of perfect selfrealization.

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(1) S'rî S'uka said: 'In this there are [ten types of] statements about the following: the creation of the universe, the secondary creation, the different worlds, support [by the Lord], the creative drive, the changes of Manus, following divine instruction, returning to God, finding liberation and the Summum Bonum [description of the actions of Lord Krishna]. (2) For the purpose of doing justice to the Summum Bonum the symptoms of the other nine in this [Bhâgavatam] are described by vedic inference or either more direct explanations or summaries given by the great sages. (3) The five gross elements, the objects of the senses and the senses themselves including the mind give rise to the manifestation which is called the created universe [sarga] of the Creator, while the resultant activities of the interaction to its modes is called the secondary creation [visarga]. (4) The stability of the worlds is the victory of the Lord of Vaikunthha, His support is His causeless mercy, the reign of the Manus sets the perfection of duty and the creative drive is about the propensity to fruitive labor. (5) The following to divine instruction as said deals with the various narrations describing the activities of the Lord descending and the persons that are His followers. (6) Returning to God is about the resting in the Original Person of souls along with the energies while liberation is about giving up other forms [of existence] for the sake of the permanence of the constitutional Original One. (7) [B]He is of both the cosmic manifestation and its returning to God, the source from which all takes place and thus He is called the reservoir of the Supreme Spirit or the Supersoul. (8) From being the personality in possession of his senses [adhyâtmika] He is as well the controlling deity [adhidaivika] as the person separate therefrom perceived as another embodied living being [adhibhautika]. (9) The one who sees that each one of the three is not understood in the absence of one of the others, knows that He is the soul that is its own shelter in this spiritual division.http://srimadbhagavatam.org/images/bimages/anatavishnuzee.jpg(10) As He [expanding in space-time] separated the Universes, came He as the same Original Person out of Himself to rest in the [causal] waters desiring for the created the most pure of transcendence. (11) In that residing in Himself for a thousand of His godly years, is He in the matter of His own creation known by the name of Nârâyana [the path, the lead of God relating to man], for He, resting in the causal waters, emanated from the Original Person. (12) The physical elements, the activities, the time and surely also the living entities all exist by His mercy and cease to exist on neglect. (13) Being on Himself He, from His mystic slumber, desired the variety and thus generated the golden hue of the seminal demigod to the created external energy perfect in its three features.

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(14) Let me now tell you about how the Lord, as the One only, divided the potency of His Lordship in three deities ruling the sensing, controlling and embodied beings.(15) Proceeding from the ether within the body of the Original Person generated the energy of the senses, the mental force and the physical strength and then the life breath [the prâna] ruling over each. (16) The in all living entities endeavoring senses who follow the symptoms of life, find their peace the way all subjects stop endeavoring in following a king as he stops. (17) The living force being agitated generates from the Supreme within hunger and thirst and at first, in order to quench that thirst and still that hunger, the mouth was opened. (18) From the mouth the palate generated showing the tongue after which the various tastes manifested that could be relished by it. (19) With the need to speak from the mouth of the Supreme there came the fire of as well vibrations as speeches, but because He was at rest in the waters, for a very long time that remained suspended. (20) In the nostrils the movement of the respiration was developed upon which from the nose its desire to function the sense to smell odors came about. (21) Being on Himself in the darkness did, on the desire to observe all the coming manifestations of His transcendental body, for His vision the Sun manifest to give all eyes the power of seeing. (22) From the wise desiring to understand from their realization that what He wanted to know, the ears as well manifested to the direction of the power of hearing and its objects. (23) Of the desire to experience the hard, soft, light, weight, heat and cold of all matter, the sense of touch was distributed over the skin with its bodily hair and of having perceived through the touch of that skin the objects of perception from within and without, the three controlling deities manifested as well.
(24) Desiring the different types of work, from them His hands manifested, but to give strength to the manipulation depending on them [the gods and His hands], Indra, the king of the gods, came into being. (25) Wishing to control movement the legs manifested, for the purpose of which the Lord of Sacrifice [Vishnu] Himself manifested motivating the different human beings to the duties according their fruitive activities [karma]. (26) Desiring to taste the nectar of sexual enjoyment appeared the genitals of the male and female organ and found the cherished of the lustful its existence that is the shelter for the both of them [controlled by the Prajâpati]. (27) Desiring to evacuate the refuse of eatables first the opening of the anus and then its sense came about after which Mitra, the controller over the excretion, came to give shelter to the both of them. (28) Wishing to spread everywhere in different bodies, from the one body the navel manifested after which it became the place wherefrom separated the arrest of the vitality and death were found. (29) In the want for food and drink the abdomen with the rivers and seas of the intestines and arteries originated as also the source of the sustaining metabolism of them. (30) Desirous to know His own energy the heart [as the seat of thinking] manifested after which the mind, Candra the controller [the moon] and thus the reality of determination and desire were found. (31) The seven elements of the nails, skin, flesh, blood, fat, marrow and bone are predominantly of earth, water and fire whereas the life breath is there from the ether, the water and the air[see also kosha]. (32) The senses of the material ego are attached to the modes of matter, which thus affect the mind after which all affection follows that shapes the intelligence and its deliberation of soul.
(33) Of all this is the Supreme Lord His form, as I explained to you, known in the eight elements [of earth, water, fire, air, ether, mind, intelligence and false ego] of all the worlds and such, that make for an unlimited external covering. (34) Therefore there are, for the supreme of the finer than the finest, the featureless unmanifested, that is without a beginning, without an intermediate stage and without an end and is thus eternal, the words for the mind to the transcendental. (35) Neither of these forms about the Supreme Lord as I described to you are, because of their external manifestation, ever taken for granted by the learned ones of consciousness. (36) He by His incarnations and activities, His transcendental qualities and entourage, as the Supreme Lord of the Spirit, accepts in the pastimes of His forms the work of transcendence that is free from material interest. (37-40) O King, know that all the happiness and distress and their mixture as experienced by the members of the family of Brahmâ, the Manus, the godly, the wise, the inhabitants of Pitriloka [forefathers] and Siddhaloka [the perfected], the Câranas [the venerable], Gandharvas [singers of heaven], Vidyâdharas [scientists], Asuras [the unenlightened or the demons], Yakshas [treasure-keeper or evil spirits], Kinnaras [of superpowers] and angels, the snake-like, the monkey-shaped Kimpurushas, the human beings, the inhabitants of Mâtriloka [of the place of the mother], the demons and Pis'âcas [yellow flesh-eating demons], as also the ghosts, spirits, lunatics and evil spirits, the ones of good and evil stars, as well as the birds, the forest-dwelling and domestic animals, the reptiles, those of the mountains, the moving and standing living entities, the living entities born from embryos, from eggs, from heat [microorganisms] and from seeds, and all others, whether they be in the water, land or the sky, is with all of them there as the result of deeds in the past [karma].

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(41) To the modes of goodness, passion and slowness we thus have the three of the godly, the human and the suffering ones and even others, o King, when one divides it to moving in habits developed in each of the three in relation to the other two. (42) Without doubt in this does He, the Maintainer of the entire universe, the Supreme Lord, assume the form of the principles of righteousness, in order to reclaim, after the creation of the universes, the godless, the human and the godly ones. (43) At the end of the era all that is with Him will be completely annihilated by fire in the form of Rudra [S'iva the destroyer], the way in time the wind does with clouds. (44) With these features concerning the matter of creation and destruction is by the great transcendentalists the Supreme Lord described, but the great devotees deserve to see more of the most glorious than these features alone. (45) Never is in the matter of creation and so on the Supreme in the beyond described as the engineer, for that [idea of having a Supreme position] is to counteract what by the material energy is manifested. (46) This all but exemplifies the regulative principles by which the Creator operates for the duration of his time [described as a day of Brahmâ] and the duration of the universes. Herein, in summary, is the generating of the entire dispersed material creation given. (47) The exact measurement of the time to its form and symptoms of one day of Brahmâ [kalpa] I will explain after first letting you know about this epoch of His descend [also called the Pâdma Kalpa]'."
(48) S'aunaka said: "O Sûta, you told us from your good self about Vidura, who is one of the best devotees, as he took to the places of pilgrimage on this earth, leaving aside the relatives that are so difficult to give up.(49-50) O gentle one, please tell us here about the new things Vidura discussed with Maitreya [a famous rishi] who is so full of transcendental knowledge and anything else he asked His grace and got answered from him back then. Why did Vidura actually give up his activities and his associates and why did he return home afterwards?"
(51) Sûta replied: "Please listen while I explain to you what the great sage [S'uka] spoke about in his answering according the questions of King Parîkchit."
Thus ends the second Canto of the S'rîmad Bhâgavatam

[aaakjj]

Chapter 1:Questions by Vidura
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(10) When [formerly] called to the palace Vidura entered there for consultation upon the request of of course the elder brother [Drhritarâstra] and the advice that he then gave was exactly suitable for what the ministers of state with his instructions knew to appreciate:




Chapter 2: Remembering Krishna
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(27) Surrounded by cowherd boys and herding calves the Almighty roamed the shores of the Yamunâ through gardens that vibrated the chirping of heavenly birds in its many trees.




Chapter 3: The pastimes of the Lord outside of Vrindâvana
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(12) Thereafter your nephews of both parties were killed in the battle of Kuruksetra by which the earth shook of the strength of all the kings.



Chapter 4: Vidura Approaches Maitreya
http://srimadbhagavatam.org/images/bimages/krishnauddhava.jpg (7) Beautiful with His blackish color, of pure goodness and peaceful with His reddish eyes, He could be recognized as having four arms and yellow silken garments [Vishnu].

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Chapter 5:Vidura Talks with Maitreya
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(1) Sri Suka said: 'At the source of the celestial river [the Ganges], the best of the Kuru's, Vidura who had come closer to the Infallible One, sat before Maitreya Muni, who's knowledge was fathomless, and with perfect respect he politely inquired from his satisfaction in transcendence.


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Chapter 6:The generating of the Universal Form
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(9) To the complete of the self, the divine and all the rest about it [body, mind and senses] thus the threefold of the gigantic moving force of the living energy was seen as being in ten as also as being of one kind only.

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Chapter 7: Further questions by Vidura.
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(9) Maitreya said: ' Saying that of the Supreme Lord one is of illusion, that of the ever liberated of His Lordship there would be insufficiency or the idea of bondage, one becomes logically contradictory.




Chapter 8:Manifestation of Brahmâ from Garbhodakasâyî Vishnu.
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(16) And in that water situated on the whorl of the lotus the world was not able to see and wandered around with spying eyes in the four directions thus achieving its heads ['the four heads' of Brahmâ].




Chapter 9: [B]Brahmâ's Prayers for Creative Energy.
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(14) Let me bring my obeisances unto You, who are this Supreme, who in enjoying pastimes in the matter of the cosmic creation, maintenance and destruction, for sure is distinguished by the glories of the eternal original form: all glory to the intelligence of the selfknowledge after Your Transcendence of the illusory conception.




Chapter 10: Divisions of the Creation.
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(8) Entering into that whorl of the lotus, in his activities encouraged by the Supreme Lord, he divided the one into three worlds and from that He could create the fourteen of them [see also 2.5.42].

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Chapter 11: Division of time expanding from the atom.
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(3) And thus, to the subtle as well as the gross forms, can time be measured, my best, by the motion of the combination of atoms of which the Supreme unmanifest Lord is the great force controlling all physical action.

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Chapter 12: Creation of the Kumâras and Others
(1) Maitreya said: 'Thus far I described to you, o Vidura, the glories of the Supersoul under the name of kâla, now just try to understand from mehow the repository of the Vedas created the things as they are. (2) [B]First came about [as the five types of ignorance:] the idea that one would die [andhatâmisra], then indignation [tâmisra], next all the craving of infatuation [mahâmoha] and then there was the delusional of error [like identifying oneself with the body, etc., moha] as well as the darkness of the nescience about one's own engagements [tamas]. (3) Seeing such a troublesome creation he didn't feel much for himself; he then, purified by meditating the Supreme Lord, found the mind for another one. (4) To that the great self-born sages Sanaka, Sananda, Sanâtana and Sanat-kumâra found their existence who are free from all fruitive action and who are of the celibate ['whose seed goes upwards']. (5) He commissioned them, his sons, from within: 'O my sons, do procreate', but they didn't desire that, pledged as they were to the principles of liberation in devotion for the Personality of Godhead. (6) He, thus disrespected by the sons who refused to follow the order, developed an anger which he could not show and to his best tried to put to an end. http://srimadbhagavatam.org/images/bimages/birthrudra.jpg(7) In spite of controlling it by meditation, from between the eyebrows of the original father his anger, instantly a child was born of a color mixed of red [for passion] and blue [for ignorance]. (8) That child loudly cried out to the father of all the gods: 'O Powerful one, o ruler of destiny, assign me my names and places of commitment, o teacher of the universe.'
(9) [B]Being requested as the all-powerful one born from the lotus, he accepted the plea and gently pacified it with the words: 'Do not cry, I shall do as you desire. (10) O boy, chief of the demigods, because you were so anxiously crying out aloud, the people will address you by the name of Rudra. (11) The heart, the senses, the life air, the ether, the air, fire and water, earth and the sun, the moon and also austerity for sure are all the places that are reserved for you. (12) All your names are: Manyu, Manu, Mahinasa, Mahân, S'iva, Ritadhvaja, Ugraretâ, Bhava, Kâla, Vâmadeva and Dhritavrata. (13) Dhî, Dhriti, Rasalâ, Umâ, Niyut, Sarpi, Ilâ, Ambikâ, Irâvatî, Svadhâ and Dîkshâ are, o Rudra, your eleven wives. (14) Accept these different names and places and the wives belonging to them; generate progeny with them on a large scale, for you are the master of the living beings.' (15) Thus being ordered by his own spiritual master, the most powerful one of the mix of blue and red brought forth the generations who like himself were of the same strength, features and furious nature. (16) Seeing from the activities of the sons that were generated by Rudra that the unlimited number of them all together devoured the entire universe, the father of the living beings became afraid: (17) 'O best of the demigods, [he said,] enough of your generating this kind of living beings; they, by the fiery flames of their eyes, scorch every direction and me as well. (18) Be situated in penance, that is auspicious for you. By penance only will the living entities find happiness and will you create a world to your liking as it was before. (19) Only by penance can a person fully know the supreme light of respect for the Supreme Lord beyond the senses who resides in the heart of everyone.'

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(20)Maitreya said: 'Thus on the request of the self-born one, he [Rudra] circumambulated the master of the Vedas, that way confirming Him with mantras, and entered for the sake of penance the forest. (21) Thinking of creation were, empowered with the potency of the Venerable One, then ten sons begotten to give rise to the world population: (22)Thus Marîci, Atri, Angirâ, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha, Daksha and the tenth son, Nârada, were born.(23) Deliberating on transcendence Nârada came into being, Daksha came from the thumb, from the life-air Vasishthha saw the light, while Bhrigu came from his touch and the sage Kratu from his hand. (24) Pulaha generated from the navel, Pulastya from his ears, the great sage Angirâ from the mouth, from the eyes the sage Atri came forth and the sage Marîci appeared from the mind. (25) From the right side of the breast, where Nârâyana resides, religion manifested while irreligion, from which the world fears the horrors of death, appeared from his back. (26) From the heart lust manifested, from the eyebrows anger, from between his lips greed, from the mouth originated the drive to speak while from his penis the flood came and from the anus, the reservoir of all vices, the lowest activities. (27) From his shadow Kardama Muni, the husband of Devahûti, manifested. Thus was from as well the master his body as his mind this living universe of the creator evolved.
(28)[B]O Vidura, we have heard that the daughter Vak that was born from his body distracted the mind of Brahmâ and brought him desire and although he wasn't sexually inclined, he thus developed a sexual preference. (29) The sons, the sages headed by Marîci, who thus saw that the mind to him had lost its sense of duty, with due respect submitted themselves as follows: (30) 'Never before was such a thing done by you, nor by anyone else, what you entertain towards your daughter without controlling the sexual urge, o master. (31) Certainly such an attitude does not befit the most powerful one whose good behavior and character, o master of the universe, the world surely is following in its choice of prosperity. (32) Let us offer our obeisances to the Supreme Lord who, situated in Himself, from His own effulgence has the goodness to manifest the proper sense of duty for our protection.' (33) Thus seeing all the sons before him addressing him, the father of all fathers of mankind, at that moment ashamed quitted the body accepting the blame about the fog that in all directions is [still] known as the darkness. (34) When there was once the contemplation on how he would create himself all these worlds as they were composed in the past, from the four mouths of Brahmâ the vedic literature manifested. (35) Thus the four functions of action [the offer, the performer, the fire and the offering itself] and the supplements of the Veda with their logical conclusions along with the four principles of religion [truth, purity, austerity and compassion] came about and following that also the social orders and the divisions of vocation became manifest.'

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(36)Vidura said: 'Please explain to me, o wealth of renunciation, how and with the help of what divinity were the Vedas, which originated from the mouth, established by him who is the controller of the universe that was created.'
(37) Maitreya said: 'Beginning from the front were by the [four] mouths one after the other established the Vedas named Rig, Yajur, Sâma and Atharva; the scriptural discussions, the rituals, the recitation material the prayers of transcendental activity [with for each of the four a type of priest or ritvik]. (38) Also were as before from the front of the mouths created the vedic science of medicine, military science, the art of music and the know-how of building [called the upavedas]. (39) Also were the itihâsas, the separeate histories, and the collections of classical stories, the purânas, all together as the fifth Veda brought forth from the mouths of him who sees the time all around. (40)The various types of fire-sacrifice called sodas'î, uktha, purîshi, agnishthoma, âptoryamâ, atirâtra, vâjapeya and gosava manifested from the eastern mouth[s].(41) Education (through purity), charity (through compassion), penance and truth as the four legs of religion as also the orders of life [students, married people, withdrawn people and the renuciates] and the vocations [the laborers, the traders, the rulers and the intellectuals] were created in the same order. (42) Then there was the initiation [the ceremony of the sacred thread] for the twice-born, the rule of loyalty for one year, the culture of sexual abstinence and the subsistence according the rules and duties of maintaining a livelihood by taking what is left over without asking further even though one is of a householders life. (43) Those who retired and cook modestly, those who gave up keeping stock, those who accept what they find on their way, and those who live in retreat on what falls in their lap, are the ones who live withdrawn, while the renounced order consists of those who from the beginning lived unattached within a family, those who gave up all material interest always being engaged in transcendental activities, those who are complete in their absorption in transcendental knowledge and those who gave up acting all together. (44) From his heart came thus also the logic of spiritual knowledge, the triple sacred science [hymns, offers and mantra-meditation], political science and the moral codes, into existence along with the hymns of earth, mind and heaven as surely also the pranava [aum-mantra]. (45) From the hair of his body ushnik [a meter of poetry] was generated, from the skin of the mighty one came the gâyatrî [the three-foot and purification mantra], trishthup [another metre] came from his flesh, from the veins came anushthup and from the bones of the father of the living beings was jagatî generated [two other meters]. (46) From the marrow of his bones was manifested pankti itself while brihatî, generated from the life breath [two types of verse]. (47)The individual soul of the father of beings manifested itself as the touch alphabets [ka to ma], his body expressed the vowels [a, â, i, î, u, û, ri, rî, l, e, ai, o, au], the sibilant alphabets [sa-types and ha] are called his senses, his strength was manifested as the intermediate alphabets [ya , ra, la and va] and the activities of his senses as the seven notes of music .(48) The transcendental sound of His Soul, that is beyond the conception of manifestation or the unmanifest, is the source from which the Absolute [of Brahmâ] completely manifested that is invested with multifarious energies.

(49)Having accepted another body he thereafter paid attention to the matter of procreation. (50) O son of the Kurus, knowing that in spite of the earthly potential of the great sages the population did not extend, he again in his heart came to consider this: (51) 'Alas, how surpising it is for me to be so busy all the time but nevertheless have the progeny not procreating; there must be some kind of divine ordinance working against me in this.' (52) While contemplating and observing his divinity thus, at that time after his image two others manifested of which one says that they are his body. (53) His form with them being divided then perfectly engaged in a sexual relationship. (54) The one of them who was the male became the fully independent father of manhood [the Manu] called Svâyambhuva and the one who was the woman was known as S'atarûpâ; she was the queen to the great soul that he was. (55) From that time, from the sexual life according the rules of religion, for sure the increase of the generations took place. (56) In due course of time he begot from S'atarûpâ five children: Priyavrata and Uttânapâda and three daughters, o son of Bharata, Âkûti, Devahûti and Prasûti, o best of all. (57) The one named Âkûti he handed over to the sage Ruci, the sage Kardama he gave the middle one [Devahûti] and Daksha was handed over Prasûti. From this the whole world became populated.

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Chapter 13: The appearance of Lord Varaha
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(30) Penetrating with His arrow-sharp hooves the water He found the limit of the unlimited and saw as the master of sacrifice lying there the earth, the resting place of the living beings, as from the beginning and personally lifted it up.




Chapter 14: The Impregnation of Diti in the Evening
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(10) Diti said: 'O learned one, Cupid unto me has for you taken all his arrows distressing My poor self like a mad elephant attacking a bananatree.




Chapter 15: Description of the Kingdom of God
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(32) The sages said: 'Who are the two of you that from your past pious deeds attained to the service of the Supreme Lord? Being in discord with the mentality of the devotees that are without anxiety and enmity in Him, can whoever, like you both are doing, maintain such duplicity losing the trust?




Chapter 16: The Two Doorkeepers of Vaikuntha, Cursed by the Sages
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(26) The Supreme Lord said: 'The two of these will elsewhere soon obtain birth from a godless womb. Intensified by anger and concentrated of mind they will remain firmly united with Me and again retain My presence returning quickly; know that that curse of yours was ordained by Me alone, o learned ones.'

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Chapter 17: Victory of Hiranyaksa over All the Directions of the Universe
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(24) Giving up his search, just for the sport producing that terrible sound, did the mighty being dive into the ocean, in wrath like an elephant.




Chapter 18: The Battle Between Lord Boar and the Demon Hiranyâksa
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(13) Maitreya said: 'The attacker, thus being insulted and ridiculed by the Supreme One of Devotion got seriously agitated and very angry like a challenged cobra.




Chapter 19: The Killing of the Demon Hiranyâksa
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(33) Sûta said: " Thus did Vidura, the great devotee, hear, from the the son of Kusaru [Maitreya], the narration about the Supreme Lord and achieve to transcendental bliss, o brahmin [Saunaka]. (34) What must I say of hearing about the Lord with the mark of Srîvatsa, when even the renown of others, devotees loyal to the verses, can raise the pleasure?

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Chapter 20: The beings created from Brahmâ
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(22) The demigods who are shining with the glory of God-fear were brought about separately, chiefly to take hold of the activities in the effulgent form of the daytime.




Chapter 21: The Conversation Between Manu and Kardama
http://srimadbhagavatam.org/images/bimages/kardamavision.gif (13) The sage said: 'Oh, now we have attained the complete success of having before our eyes You, the reservoir of all goodness; to the sight of You, o worshipable Lord, are yogi's, aspiring the perfection of yoga, through many births gradually elevated.



Chapter 22: The marriage of Kardama Muni and Devahûti
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(21) Maitreya said: 'He, o great warrior, spoke this much only and became silent with his thoughts on Vishnu's lotus, seizing, with a beautiful smile on his face, the mind of a captivated Devahûti.




Chapter 23: Devahûti's Lamentation
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(30) Then, seeing her own reflection in a mirror, with her body freed from all dirt and in spotless robes, she was adorned with a garland and decorated by the highly respectful, serving maids, with auspicious marks.

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Chapter 24 The Renunciation of Kardama Muni
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(2) The sage said: 'Do not be disappointed, o princess; setting yourself thus towards the Supreme Lord, o praiseworthy one, He will infallibly come very soon into your womb.


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(26) And he Kardama, having understood that He, who appears in the three Yuga's [Vishnu, only seen as a covered 'channa' - avatar in the last, fourth yuga], the supreme intelligence of all the wise, had descended, went to Him in His seclusion, offered his obeisances and spoke to Him as follows:




Chapter 25The Glories of Devotional Service
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(14) I will now explain the very same to you as I explained formerly, o pious mother, to the sages who were eager to hear about all ins and outs of the yoga-system.




Chapter 26Fundamental Principles of Material Nature
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(10) The Supreme Lord said: 'Now further, is the undifferentiated that possesses the differentiated material nature, consisting of the cause and effect of the combination of the three modes, called the primary nature [pradhana].

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Chapter 26: Fundamental Principles of Material Nature

(1) The Supreme Lord said: 'Now I will describe to you the different categories of reality, knowing which anyone can be released from the modes of material nature. (2) What is said to be the spiritual knowledge, that for a person is the ultimate perfection of self-realization, I will explain to you, for that is what cuts the knots in the heart. (3) The Supreme Soul of the Original Person is beginningless, transcendental to the modes of nature in the beyond and is everywhere perceivable as the self-effulgent of the entire creation maintained by Him. (4) That very person, greatest of the great, quite out of His own will accepted as His pastime the subtle material energy that relates to the divine and obtained the investment of the three modes. (5) By the modes nature created the variegated forms of the beings living materially, who, seeing it, at once on the spot were illusioned with the covering of their spiritual knowing. (6) Because of identifying with the material activities that are in fact performed by the modes of nature, does the living entity thus wrongly attribute them to himself. (7) From the misconception of its life in material conditioning is it made dependent, although it of the non-doer, who is the naturally joyful witness, is independent. (8) The learned understand that the body and the senses of respect are subject to the causation of the material of nature; as for the perception of happiness and distress is the spiritual soul above matter responsible.'

(9) Devahûti said: 'Kindly explain me the characteristics of as well the energies as the Supreme Personality, who are both cause of the manifest and unmanifest this creation consists of.

http://srimadbhagavatam.org/images/bimages/modesofworship.jpg(10) The Supreme Lord said: 'The undifferentiated, that possesses the differentiated material nature which consists of the cause and effect of the combination of the three modes, is called the primary nature [[I]pradhâna]. (11) That primary nature is known to be the basis from which evolved the five gross and five subtle elements, the spiritual of the four internal senses and the ten senses of perception and operation, that thus add up to a number of twenty-four. (12) The five gross elements are to be exact: earth, water, fire, air and ether; there are in My notion as many subtle elements; they are the smell and so on [taste, color, touch and sound]. (13) The ten senses are the organs of the hearing, touching, seeing, tasting and smelling, [for perception] with the mouth, the hands, the legs, the genitals and the excretion organs as the tenth [for acting]. (14) Mind, intelligence, ego and consciousness are then the four aspects of the internal subtle sense one has, seeing the distinct functions in the form of different characteristics. (15) Thus are to the spirit the material qualities enumerated as they factually are arranged by Me [and are called saguna brahman], to which of the element of time is spoken as the twenty-fifth.

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(16) The influence of the Original Personality of God is said to be the time factor from which some do fear in being deluded by the ego of contacting the material nature of individual existence. (17) The movement of material nature without its interaction of the modes and its specific qualities, o daughter of Manu, is the time from which we here know Him, the Supreme Lord. (18) He who exists from within, in the form of the original person and from without in the form of time, is He, the Supreme Lord by all His potencies to all [the elements] of life. (19) Of her destiny agitated, does the Supreme Person from His balanced potency impregnate the womb [of mother nature] and does she deliver the sum total of the truth of Brahmâ's effulgent golden reality [hiranmaya]. (20) The universe manifesting and containing within itself this unchangeable root cause, swallowed by its own effulgence the dense darkness in which it was enveloped. (21) The mode of goodness, which is that clear and sober way of understanding the Supreme Lord, is known by the name of Vâsudeva; that consciousness forms the nature of the intellect. (22) Clarity, not being distracted and serenity are thus called the characteristic traits of [Krishna- or natural time-] consciousness that is alike the natural state of pure water.

(23-24) From the complete reality undergoing changes brought about by the Supreme Lord His energies sprang up, endowed with its active power, the material ego transforming in three kinds as being of goodness, passion and ignorance, from which also evolved the mind, the different senses of action and perception and the elements in five. (25) All of that ego consisting of the elements, senses and mind is directly the Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed] known by the name of Sankarshana [also known as the Supreme Lord His first plenary expansion]. (26) The ego identified with matter can thus be characterized as being the doer, the instrument and the effect as well as being serene, active and dull. (27) From the goodness of material identification undergoing transformation, evolved the principle of mind of which the thoughts and reflections give rise to desires. (28) That mind is factually known by the name of Aniruddha, the supreme ruler of the senses who is bluish like a lotus in autumn and is only gradually realized by the yogis. (29) From the transformation of the material identification in passion did the principle of intelligence arise, o virtuous lady, to give assistance in ascertaining to the senses the objects coming into view. (30) Doubt, misapprehension, correct apprehension, memory and sleep are thus said to be the characteristics of the intelligence in its different functions.

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(31) From the passion of ego do we also have the senses of action and knowledge according respectively the active powers of the vital energy and the effect of experience of the intelligence. (32) From the darkness of the ego and its transformation, was, impelled by the potency of the Supreme Lord, the subtle element of sound manifested, the ethereal of which then formed the sense of hearing being there as the receptivity to its operation. (33) Learned persons know it to define as that which is indicative of an object; they know sound as betraying the presence of a speaker and as that what characterizes the subtle element of the ether. (34) The activities and characteristics of the element of the ether accommodate for the room external and internal, being of all living beings the field of activities of the vital air, the senses and the mind. (35) From the ethereal evolving from the subtle of sound, does under the transforming impulse of time the evolution of the subtle element of touch take place and thus is the air found, the sense organ for it and of that sense the perception. (36) Softness and hardness, cold and heat also, are of this subtle element of touch the distinguished attributes in the sensual experience of the air. (37) By the distinct characteristics of the actions of the air moving and mixing, allows it [the element of touch] the approach [to the objects], carrying the particles and waves of sound that stimulate the senses into proper functioning. (38) From the air realized by the subtle reality of touch, evolved, according destiny, the forms from which arose the perception of the fire in the sense of sight for color and form.

(39) O virtuous one, the characteristics to the sense-reality of the form of an object are its dimension, quality, its certain individuality and the outgoing effulgence. (40) The functions of fire in reality are to illumine, to digest the drinking and eating, drive away the cold and to evaporate and also serve with hunger and thirst. (41) From the substance of form undergoing the transformations from fire became by divine arrangement the sense of taste manifest of which water and the relating tongue were found. (42) Although taste is one, is it divided by transformation to the manifold of other substances thus into the sensation of the astringent, sweet, bitter, pungent [salt] and sour. (43) The typical of water is to be moistening, coagulating, quenching, life-sustaining, refreshing, softening, cooling and to be available in abundance. (44) From the element of taste undergoing the transformations from water, superiorly arranged the measure of odor became manifest finding the earth and the smelling of aromas. (45) The one of odor is, to the proportions of substances, divided in the separate of being mixed, offensive, fragrant, mild, strong, acidic and so on. (46) The characteristic function of the earth is to be the place for manifesting, separated in space, the nature of all existing that of the Supreme Spirit is modeled into forms, places of residence, pots to contain etc. (47) The sense that has the distinctive character of the sky [sound] as its object is called the auditory sense, and that sense which has the distinctive features of the air [touch] as its object of perception is known as the tactile sense. (48) The sense that has the distinct of fire [form] as its object is called sight, the distinctive perception of the characteristics of water is known as taste and the distinctive of earth in perception is called the sense of smell.

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(49) The characteristics of the cause are observed in the effect and hence to that order are the distinctive characteristics of all elements observed in earth alone [and in lesser degrees in the former elements]. (50) When these were unmixed, did all the seven of the primal complete [the five material elements, the total energy - the [I]mahat-tattva - and the false ego] enter from the origin of the creation; in fact from the association with the time, the karma and the three modes of nature. (51) Then by and by [with Him as the time] from these seven principles, roused into activity, an egg-shape united with no consciousness, from which the celebrated Cosmic Being [or the original 'gigantic' person, the virâth purusha] arose. (52) This egg called Vis'esha ['the active'], found order expanding by tenfold to the greater of water and the other elements as they are enveloped in the modes of the primary nature at the surface of the extending planetary systems; this is the [universal] form that the Lord, the Supreme One, took. (53) From the golden [sunshine] of the egg arose, from within the waters that He pervaded and was lying in, the great of the divinity, divided in many cells in control of the light. (54) The first that appeared of Him was a mouth to relate in sound [vânî] after which, with that organ, there is the divinity of [the digestive] fire, then joined by the nostrils with the vital air and the olfactory sense in them. (55) From the olfactory sense was the divine of the wind [Vâyu] realized, the two eyes for the sense of sight brought the divinity of the sun [Sûrya] into awareness and from the auditory sense of the two ears beamed forth the divinity of the directions. (56) Of the celebrated form appeared the skin with its hairgrowth and such whereupon then the herbs of medicine were seen as well as the sexual organs. (57) From that there was the seed [of sexual procreation], appeared the divinity over the waters and manifested an anus itself followed by the capacity to defecate, after which camje [the god of] death causing fear throughout the world. (58) Also two hands manifested with to the power of them the capacity to act to one's leaning [Lord Indra]. From the manifestation of the two feet was seen the progression, to which one became aware of the Lord [Vishnu]. (59 -60) Of the celebrated personal showed the veins themselves and the bloodproduction thereto. After them are the rivers seen. Next a stomach manifested of which hunger and thirst appeared. In their wake was the ocean seen. From the appearance of a heart then came forth the mind. (61) From the mind came to the intelligence then the moon [Candra] into view and from that intelligence one saw the Lord of speech [Brahmâ]. Identification with the material then gave the appearance of Rudra [S'iva], the deity presiding over consciousness.

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(62) All these divinities having found their existence were not at all capable of awakening the original person of celebration and thus they penetrated the source they generated from in order to awaken Him one after the other. (63) The divinity of the digestive fire settled for the mouth, but failed to give rise to the Celebrated One. The divine of the wind settled for the olfactory of the nostrils but then could not give rise to the Original One. (64) The divine of the light for His two eyes could not give rise to the Authentic One, and with the divine of orienting by the sense of hearing with His two ears then the Great of the Person wasn't brought to life either. (65) The godly of the skin, with its growth and blessing of herbs, could not raise the Celebrated Person and the divinity of water could, with the procreation by the organs of reproduction, then not rouse the Great Person either. (66) With the capacity to defecate could the god of death by His anus not spur the Cosmic One and not even the two hands of Lord Indra with their power of control could find a way to awaken the Master of Rule then. (67) Vishnu with the power of progress was with His two feet not capable of stirring the Great Complete into action indeed and the divine of the riverflow to His vessels with the blood and power of circulation did not move the Celebrated Person even then. (68) The ocean following along with hunger and thirst could to His abdomen not raise the Great Person and the heart with the mind to the divinity of the moon then failed to awaken the One and Only also. (69) Also Brahmâ entered His heart with intelligence but did not raise the Celebrated person, and neither could the complete of the purusha be awakened by Lord S'iva with the ego to His heart. (70) But when the divinity ruling the consciousness, with reason entered the heart as the knower of the field, just then did the Cosmic Being arise from the causal waters. (71) It is like with a man asleep whose vital air, working and knowing senses, his mind and his consideration, by their own power cannot arouse without Him. (72) Therefore should the one of practice with the yoga, with the help of spiritual knowledge, detachment and devotion, carefully consider the thought of Him, the Supersoul, present within himself.'

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Chapter 27 Understanding Material Nature
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(11) He realizes the being bound to the truth, the eye for the illusory of matter, as being transcendental, manifest as a reflection in the untrue and as having entered into everything as one without a second.




Chapter 28Kapila's Instructions on the Execution
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(23) Up to His knees one should meditate on the Goddess of Fortune, Laksmî, the of the entire universe lotus-eyed mother of Brahmâ that is worshiped by all the godly, who massages with her caring fingers the lower legs of the Almighty Lord transcendental to material existence.




Chapter 29Explanation of Devotional Service by Lord Kapila
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(35) Of the devotional service and yoga I described, o daughter of Manu, can by either one of the two alone a person achieve the Original Person.

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Chapter 30Lord Kapila Describes the Adverse Consequences of Fruitive Activities
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(17) Lying down surrounded by his lamenting friends and relatives he is gone, with the noose of time around his neck, not able to speak although it would be the time for it.




Chapter 31Lord Kapila's Instructions on the Wanderings of the Living Entities
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(11) The frightened living entity bound to its seven constituents [lymph, blood, flesh, fat, bone, marrow and seed], then faltering, with folded hands and words of prayer appeals to the Lord who placed him in the womb.




Chapter 32The Entanglement in Fruitive Activities
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(20) When the sun goes through the south, do they along with their families after their cremation take birth again in the world of their forefathers, performing their fruitive activities to the end [compare B.G. 8:25 ].

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Chapter 33: The Activities of Kapila Muni
(1) Maitreya said: 'After the dear wife of Kardama, the mother named Devahûti, thus had heard of the words of Lord Kapila, did she, freed from the coverings of illusion and having offered Him her obeisances, recite prayers to the author in the matter of the basic principles that make up the background of liberation. (2) Devahûti said: 'It is said to be that the Unborn One [Brahmâ] who was born from the lotus flower from Your abdomen, himself meditated upon Your body lying in the water, the source of the stream of the modes of nature, that is the seed of all that is manifest in pervading the material elements, the senses, the sense-objects and the mind. (3) As indeed that very person of the universe You carry on with Your heroism to that what is divided by the interaction of the modes with the creation and everything, thereto as the non-doer making the difference of Your determination as the Lord of all living beings whose thousands of energies are inconceivable. (4) As that same person You took birth from my abdomen, o my Lord; You of inconceivable powers, of whom then this universe did rest in the belly, do, at the end of the millennium, lay Yourself down alone on the leaf of a banyan tree, as a baby licking Your toe. (5) You have assumed this body to diminish the sinful activities and give instructions on the devotion; o my Lord, for the greater power of Your avatâras, the boar incarnation and others, You indeed came in order to reveal the path of selfrealization. (6) And what again to say of seeing You, o Fortunate One, face to face, of whose hearing the chanting of the name, the offering of obeisances and the remembering, at any time even the lowest born immediately becomes eligible for performing vedic rituals. (7) O how glorious and hence worshipable is [even] the one cooking for himself only, who has the holy name on the tip of his tongue; unto You did the civilized, who studied the Vedas and have accepted Your holy name, practice austerities, did they execute fire sacrifices and bathe themselves in the sacred rivers. (8) Unto Him, You, the Highest Spirit, the Supreme Personality, Lord Vishnu carrying the name of Kapila who is the repository of the Vedas, to whom I turned inwards to listen, whom I perceived in the mind and meditated upon and by whose potency the influence of the modes vanished, I offer my obeisances.

(9) Maitreya said: 'The Supreme Lord, the Supreme Personality named Kapila, thus praised, replied, full of affection for His mother, her with words of gravity. http://srimadbhagavatam.org/images/bimages/devahutiprayer.jpg(10) Lord Kapila said: 'To perform by the path of this what I instructed to you, My dear mother, is very easy; very soon you will attain the supreme goal. (11) You may rest assured that concerning this instruction of Me followed by the transcendentalists, you shall reach freedom from fear while [the cycle of birth and] death is what is attained by the ones not conversant with this.

(12) Maitreya said: 'After thus instructing did that venerable Supreme Lord of the path of selfrealization, the selfrealized Kapila, take permission from His mother and left. (13) As her son told her instructing on yoga, she also fixed herself in samâdhi to be connected in yoga in that abode, the flower crown of the Sarasvatî river [Kardama's palace]. (14) Bathing regularly, turned her curly matted hair gray and did her body, clad in old clothes, grow thin of the severe austerities. (15) By the austerity of yoga had Kardama Muni, a progenitor of mankind, developed the unequaled of his home with all its paraphernalia, which was even envied by the denizens of heaven. (16) The ivory beds white as the foam of milk had gold filigree covers and the chairs and benches were made of gold and had cushions soft to the touch. (17) The walls were of pure marble inlaid with valuable emeralds and lamps shone with jewels with which also the women decorated themselves. (18) The garden of the household was beautiful with flowers and fruits, many trees with pairs of singing birds and the humming of intoxicated bees. (19) About the great care of Kardama, sang the heavenly associates there to her as she entered the pond fragrant with lotuses.

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(20) Giving up on that most desirable of all households that was even envied by the wives of Indra, she had a sorry look on her face, being afflicted by the separation from her son. (21) With her husband who had left for the forest and the distance from her son, she, despite of her knowing the truth, grew very sad, like an affectionate cow that lost her calf. (22) That way meditating upon Him, her divine son Kapiladev, she very soon, o dear Vidura, became unattached to her fine home. (23) Meditating upon the form of the Supreme Lord as He had instructed, kept she, as her object, the whole and the parts of the smiling face of her son in her mind. (24-25) Continuously engaged in devotional service and very strong by the proper performance of the duties in renunciation resulting from the knowledge of the Absolute Truth, she then by the purification of her mind to the Great Soul whose face is seen everywhere, saw by selfrealization the distinctions of the modes of nature disappear. (26) With her mind situated in Brahman and freed in the Supreme Lord residing in all beings did the material pangs of the unfortunate condition of her individual soul disappear as she attained transcendental bliss. (27) From her trance situated in the eternal and freed from the bewilderment by the modes of material nature she then forgot about her material body just as one who has risen forgets what is seen in a dream. (28) Her body although maintained by others did not emaciate though for anxiety did not occur to her; she shone like a fire covered by the thick of smoke. (29) Absorbed in thoughts about Vâsudeva, was she, under divine protection, with her body in the full of the austerity of her yoga practice, not aware of her hair hanging loose or her garments being in disarray. (30) Thus did she, instructed by Kapila, by the path soon without fail achieve the beyond of the Supersoul finding the cessation of material existence in the Spirit of the Absolute Truth of the Supreme Lord.

(31) That palace where she attained the perfection, o brave one, was a most sacred place which in the three worlds is known under the name of Siddhapada [the refuge of perfection]. (32) The material elements of her mortal body relinquished by the practice of yoga became a river that is the foremost of all rivers, o gentle one, to which all who desire perfection resort as it confers that perfection. (33) Lord Kapila, the great yogi and Supreme Lord, himself going from that abode when he took leave of his mother, had headed in the northeastern direction. (34) Being extolled by the Siddhas, the Cânaras, the Gandharvas, munis and Apsaras, offered the ocean Him oblations and a place of residence [known and still worshiped today as Gangâ-sâgara-tîrtha, the place where the Ganges meets the ocean]. (35) There He remains in samâdhi, to ensure the deliverance of the three worlds, being worshiped by the teachers of example that practice the Sânkhya system of yoga. (36) Dear sinless one, this what I upon your inquiries told you about Kapila and His conversation with Devahûti, is of the purest. (37) Whoever hears of or whoever expounds on these confidential teachings of Kapila Muni on the union of the soul and has thus set his mind on the Fortunate One carrying the banner of Garuda, will attain the lotus feet of the Supreme Lord.
Thus ends the third Canto of the S'rîmad Bhâgavatam

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Gokul is a small village situated near Mathura. people of Gokul were very simple and their main profession was cattle rearing and agriculture.NandBava was their head and they follow their him as deity because he was a very loving and caring head. Vasudev, real father of Shri Krishna, and NandBaba both were very close friends and relatives too. So. when Vasudeva decided to keep his son Shri Krishna with him, NandBaba did not hesitate for a while.
As Jasoda was to give birth to her first child, everybody at Gokul eagerly awaited this gala event. When at night Vasudeva kept Krishna beside Jasoda and left Gokul with her new born baby known as YogMaya. Krishna started crying, they were very happy to know about his birth, this was very special event for them. They celebrated the birth, as if was a festival. They gathered at Nandbaba's home and congratulated him. The birth of child was a blessing for them as they had done many tapa, japa for it.
The residents of Gokul were not aware that the child was the incarnation of Vishnu but they were very happy that Lala was born and their dream had become a reality, They felt that this child would make them free from evils. They could not control their upsurge and started to throw abil, gulal, butter, curd and milk to one another and cheered up that 'Nand Ghere Anand Bhayo, Jai kanhaiya lal ki' Nanda offered a lot to everybody, gave them presents and donated cows and gold and other precious things to Brahmins. The atmosphere was full of joy purity and love. The whole cosmos became radiant. As Krishna is God of love, everybody danced and song, appreciating Nandbaba's generosity saying that. 'Nand Ghere Anand Bhayo Jai Kanhaiya Lal Ki, Hathi Diyo, Ghoda Diyo, Sorathiya Palkhi'.

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This article is about the Hindu deity. For other meanings, see Krishna (disambiguation).
Krishna (कृष्ण in Devanagari, kṛṣṇa in IAST, pronounced [ˈkr̩ʂɳə] in classical Sanskrit) is a deity worshiped across many traditions of Hinduism in a variety of different perspectives. While many Vaishnava groups recognize him as an avatar of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the supreme being.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana,[1] or as a youthful prince giving direction and guidance as in the Bhagavad Gita.[2] The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.[3] They portray him in various roles: a god-child, a prankster, a model lover, a divine hero and the Supreme Being.[4] The principal scriptures discussing Krishna's legends are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
The various cults dedicated to different manifestations of Krishna such as Vasudeva, Bala Krishna and Gopala, existed as early as 4th century BCE. The Krishna-Bhakti Movement spread to southern India by the 9th century CE, while in northern India Krishnaism schools were well established by 11th century CE. From the 10th century CE, with the growing Bhakti movement, Krishna became a favourite subject of performing arts. The regional forms of Krishna such as Jaganatha of Orissa, Vithoba of Maharashtra and Shrinathji in Rajasthan were developed. Since 1966, the Krishna-bhakti movement spread in the West, with the International Society for Krishna Consciousness (ISKCON). Devotion to Krishna is widely diffused and extends to Jains, Buddhists, Bahá'ís and beyond India.



Krishnology

Main article: Krishnology
Vaishnava theology has been a subject of study for many devotees, philosophers and scholars within India for centuries.[3] In recent decades this study called Krishnology, has also been taken on by a number of academic institutions in Europe, such as the Oxford Centre for Hindu Studies and Bhaktivedanta College. The Vaishnava scholars instrumental in this western discourse include Tamala Krishna Goswami, Hridayananda dasa Goswami, Graham Schweig, Kenneth R. Valpey, Ravindra Svarupa dasa, Sivarama Swami, Satyaraja Dasa, and Guy Beck, among others.[76]








Kurukshetra War and Bhagavad Gita

Main articles: Kurukshetra War and Bhagavad Gita
Krishna was a cousin of the Pandavas, one of the two parties in the Kurukshetra War of the Mahabharat. Once battle seemed inevitable, Krishna offered both sides the opportunity to choose between having either his army or simply himself alone, but on the condition that he personally would not raise any weapon. Arjuna, on behalf of the Pandavas, chose to have Krishna on their side, and Duryodhana, chief of the Kauravas, chose Krishna's army. At the time of the great battle, Krishna acted as Arjuna's charioteer, since it was a position that did not require the wielding of weapons.






Upon arriving at the battlefield, and seeing that the enemies he would soon fight against were people close to him prior to the battle, Arjuna becomes doubtful about fighting. Krishna then advises him about the battle, with the conversation soon extending into a discourse which was later compiled as the Bhagavad Gita.[47]




The prince

On his return to Mathura as a young man, Krishna overthrew and killed his uncle Kamsa after avoiding several assassination attempts from Kamsa's followers. He reinstated Kamsa's father, Ugrasena, as the king of the Yadavas and became a leading prince at the court.[40] During this period, he became a friend of Arjuna and the other Pandava princes of the Kuru kingdom, who were his cousins. Later, he took his Yadava subjects to the city of Dwaraka (in modern Gujarat) and established his own kingdom there.[41]
Krishna married Rukmini, the princess of Vidarbha, by abducting her from her wedding. According to some texts, Krishna had 16,108 wives,[42][43] of which eight were chief—including Rukmini, Satyabhama, Jambavati;[44] Krishna subsequently married 16,100 maidens who were being held in captivity by demon Narakasura, to save their honor. Krishna killed the demon and released them all. According to strict social custom of the time all of the captive women were degraded, and would be unable to marry, as they had been under the control of Narakasura, however Krishna decided to marry them to reinstate their status in the society.[45] In Vaishnava traditions, Krishna's wives are believed to be forms of the goddess Lakshmi—consort of Vishnu or special souls attained this qualification after many lifetimes of austerity, while his primary queen Satyabhama, is an expansion of Radha.[46]

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9 times 12: Both of these numbers have been said to
have spiritual significance in many traditions. 9
times 12 is 108. Also, 1 plus 8 equals 9. That 9 times
12 equals 108.
Harshad number: 108 is a Harshad number, which is an
integer divisible by the sum of its digits (Harshad is
from Sanskrit, and means "great joy")
Heart Chakra: The chakras are the intersections of
energy lines, and there are said to be a total of 108
energy lines converging to form the heart chakra. One
of them, sushumna leads to the crown chakra, and is
said to be the path to Self-realization.
Sanskrit alphabet: There are 54 letters in the
Sanskrit alphabet. Each has masculine and feminine,
shiva and shakti. 54 times 2 is 108.
Pranayama: If one is able to be so calm in meditation
as to have only 108 breaths in a day, enlightenment
will come.
Upanishads: There are 108 Upanishads, texts
of the wisdom of the ancient sages.
Sri Yantra: On the Sri Yantra there are marmas where
three lines intersect, and there are 54 such
intersections. Each intersections has masculine and
feminine, shiva and shakti qualities. 54 times 2
equals 108. Thus, there are 108 points that define the
Sri Yantra as well as the human body.
Pentagon: The angle formed by two adjacent lines in a
pentagon equals 108 degrees.
Marmas: Marmas or marmasthanas are like energy
intersections called chakras, except have fewer energy
lines converging to form them. There are said to be
108 marmas in the subtle body.
Time: Some say there are 108 feelings, with 36 related
to the past, 36 related to the present, and 36 related
to the future.
8 extra beads: In doing a practice of counting the
number of repetitions of the mala, 100 are counted as
completed. The remaining are said to cover errors or
omissions. The 8 are also said to be an offering to
God and Guru.
Chemistry: Interestingly, there are about 115 elements
known on the periodic table of the elements. Most of
those, around or higher than the number 100 only exist
in the laboratory, and some for only thousandths of a
second. The number that naturally exist on Earth is
around 108.
Astrology: There are 12 constellations, and 9 arc
segments called namshas or chandrakalas. 9 times 12
equals 108. Chandra is moon, and kalas are the
divisions within a whole.
River Ganga: The sacred River Ganga spans a longitude
of 12 degrees (79 to 91), and a latitude of 9 degrees
(22 to 31). 12 times 9 equals 108.
Planets and Houses: In astrology, there are 12 houses
and 9 planets. 12 times 9 equals 108.
Goddess names: There are said to be 108 Indian goddess
names.
Gopis of Krishna: In the Krishna tradition, there were
said to be 108 main gopis or maid servants of Krishna.
Sun and Earth: The diameter of the Sun is 108 times
the diameter of the Earth. The distance from the Sun
to the Earth is 108 times the diameter of the Sun.
Moon and Earth: The average distance of the Moon from
the Earth is 108 times the diameter of the Moon.
Silver and the moon: In astrology, the metal silver is
said to represent the moon. The atomic weight of
silver is 108.
Numerical scale: The 1 of 108, and the 8 of 108, when
added together equals 9, which is the number of the
numerical scale, i.e. 1, 2, 3 ... 10, etc., where 0 is
not a number.
Meditations: Some say there are 108 styles of
meditation.
Breath: Tantra estimates the average number of breaths
per day at 21,600, of which 10,800 are solar energy,
and 10,800 are lunar energy. Multiplying 108 by 100 is
10,800. Multiplying 2 x 10,800 equals 21,600.
Paths to God: Some suggest that there are 108 paths to
God.
Smaller divisions: The number 108 is divided, such as
in half, third, quarter, or twelfth, so that some
malas have 54, 36, 27, or 9 beads.
Hinduism: 108 is said to refer to the number of Hindu
deities. Some say that each of the deities has 108
names.
Islam: The number 108 is used in Islam to refer to
God.
Jain: In the Jain religion, 108 are the combined
virtues of five categories of holy ones, including 12,
8, 36, 25, and 27 virtues respectively.
Sikh: The Sikh tradition has a mala of 108 knots tied
in a string of wool, rather than beads.
Buddhism: Some Buddhists carve 108 small Buddhas on a
walnut for good luck. Some ring a bell 108 times to
celebrate a new year. There are said to be 108 virtues
to cultivate and 108 defilements to avoid.
Chinese: The Chinese Buddhists and Taoists use a 108
bead mala, which is called su-chu, and has three
dividing beads, so the mala is divided into three
parts of 36 each. Chinese astrology says that there
are 108 sacred stars.
Stages of the soul: Said that Atman, the human soul or
center goes through 108 stages on the journey.
Meru: This is a larger bead, not part of the 108. It
is not tied in the sequence of the other beads. It is
the quiding bead, the one that marks the beginning and
end of the mala.
Dance: There are 108 forms of dance in the Indian
traditions.
There can be several spiritual reasons which can be quoted in regard to
significance of 108, but a very simple reason is that great acharyas like
Ramanujacharya, Madhvacharya, Sankaracharya, Sri Chaitanya Mahaprabhu,
Nimbarakacharya, Vallabhacharya, and in modern times, Srila Prabhupada have
all emphasized on a fixed count of chanting of the holy names i.e. 108 in
every mala. So by following in the footsteps of the great devotees of the
Lord, we please the Lord very easily.

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‘Jai Shri Krishna’ serial on Colors Viacom 18 Television Channel is attracting lot of attraction due to the mesmerizing performance of the kid who adorns the role of Child Krishna. The childhood adventures of Lord Krishna have enthralled devotees from time immemorial and will continue to do so. There is a popular demand from television viewing public for photos, pictures and http://2.bp.blogspot.com/_OrPiYD1RcAs/SRrFXQKk30I/AAAAAAAACj0/zlSsXeOQ9zU/s320/baby+krishna.jpgwallpapers of the little child Krishna but Colors has only released a single wallpaper of the kid.

Interestingly, the role of Natkhat Makhanchor is adorned by Dhriti Bhatia, who is just going to be three years old. Yes, the popular role of Child Krishna in Jai Shri Krishna is played by a little girl.

She is also nominated for the 8th IDEA-ITA Awards – Jai Shri Krishna Best Child Artiste Dhriti Bhatia (role of Krishna).
Here is a wallpaper of child Krishna in Jai Shri Krishna Serial.

[Preety Girl]

Krishna's voice is dubbed by a lady of 35 years named Pinky.....

N Balaram's voice is dubbed by a lady of 32 years named Anju.....

Can't believe it......such a cute voice

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OMG .. LOlz... Yes Jaita .. cute voice......:D

[Preety Girl]

OMG .. LOlz... Yes Jaita .. cute voice......:D

Ya rite
but unke age k hisab se to voice hi nahi hain.....i mean so chidish voice na

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Ya rite
but unke age k hisab se to voice hi nahi hain.....i mean so chidish voice na


Yes ...........:D

[rajats sanyogita]

well omgg
tht too much
but thr voices r cute
arre they can dub nythin

did u nt watch the movie sunday
in tht ayesha takia dubs the voice of animals
so its ok

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JSK RocK........:):p;):D

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JSK RocK........:):p;):D

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Birth

In the month of Sravana, around July 19th 3227 BC in a prison cell in Mathura city to Vasudev and Devki.



0 to 3 years

Lived in the neighboring town of Gokul with Nand and Yashoda, performed bal leela, including killing of demoness Putana, Trinivatra etc.



3 to 7 years

Started living in Vrindavan, Killing of Demons Bakasura, Aghasura and Dhanuka.



7-10 years

Lifting of Govardhan hill, played rasleelas with Gopis, Invited for a wrestling match by Kansa which results in his killing.



10 – 28 years

Lived in Mathura and protected it from many Demons. Took the lessons in all the sixty four arts from Muni Sandeepani and perfected all the arts.



29 – 125 years

Established kingdom in the city of Dwarka with Brother Balram. Married Rukmini and 16000 other princesses.
Helped Pandavas win the battle of Mahabharata, explains teachings to Arjuna later written down by Rishi Vyas as Bhagwad Gita.



125th Year

Fall of Yaduvanshi dynasty due to fraternal killing. No further mortal life (Avtaar) knowledge of Lord Krishna after the 18th February 3102 BC.

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Dwarka, meaning ‘Door to Moksha (Salvation)’ is a popular city of Gujarat.

It was established by Lord Krishna with his elder brother Balram.

The city is also known as Golden City.

It was built by divine architect Vishwakarma in two days.

The city is said to have been made up of diamonds and crystal, with palaces made of gold, emeralds and other precious stones.

It was the abode of Lord Krishna for nearly a 100 years.

After Lord Krishna's death, the city is believed to have been submerged in the sea.

The celebration of Janmashtami in the main Dwarkadhish temple is very famous in India.

Devotees from all over India throng the city of Dwarka during Janamashtami.

The celebration on Janmashtami follows the daily routine or ‘Nitya Kram’ of Lord Krishna.

Rituals are performed by Aboti brahmins, who are special brahmins performing these rituals for the past many centuries now.

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Janmashtami Pooja


The festival day begins with mangla arti performed in the morning.

Mangla arti is always performed at 7 in the morning.

Beginning with 'Banta Bhog' (of milk and milk products) offered to Lord Krishna, followed by cleansing of his face with water, brushing of the idol's teeth.

Then the first darshan of the day is allowed to the devotees.


Abhishek or bath of Lord Krishna


Lord Krishna is given the holy bath between 8 - 10 am and devotees are given a chance to see the abhishek which happens only twice a year.

The bath is given right after the mangla arti with Panchamrit (mixture of gangajal, ghee, honey, curd and sugar).


Adorning Lord Krishna (Shringar)


After the bath, Lord Krishna is adorned with clothes and ornaments.

Lord is made to wear Pitamber, a yellow coloured cloth.

Ornaments consists of Chandanmala, Vyjantimala ( garland) and Suparimala (Made of Betel nut).

Makeup on the face of Shri Dwarkadhish is done and he is also adorned with shankh (Conch), Discus (Chakra).



Darshan and Shringarbhog


After the adornment of Shri Krishna, the curtains are removed and devoteed are allowed to do the darshans of the Lord.

This is Followed by offering of Shringar Bhog (Swees) to the Lord.

During this time, the curtains are drawn again and the devotees are not allowed to see the Lord.

The Shringarbhog is prepared in the temple premises.



Shayan bhog and Shayan arti


After the evening arti, Lord is offered sweets again, devotees are not allowed the darshans of the Lord during this time.

Then it is time for Dwarkadhish to sleep.

This happens around 9:00 pm. It is around 10:30 pm that darshans are opened again for the devotees during the Janmashtami celebrations.



Janmashtami Celebrations


Lord Dwarkadhish is adorned with lot of Gold jewellery and other precious stones such as Diamonds and Topaz.

This happens around 11:00 pm. Utsav Bhog is offered to Lord around 11:30 pm.

Devotees are not allowed to see the process of Utsav Bhog though they wait eagerly for their beloved Lord in the temple premises and sing bhajans.

The devotees welcome the Lord at 12 midnight with immense enthusiasm and joy.

After nearly two hour celebrations, the temple closes at 2:00 am after the mahabhog offerings to Lord Krishna.

Bal Gopal idols kept in a cradle in the temple premises for the darshan of the general public.

Thus the janmashtami celebrations finally come to an end in Dwarkadhish temple. __________________
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Janmashtami Pooja Process


The festival of Janmashtami is considered a very pious day by Hindus. Lot of bhajan singing, hymn chanting and poojas are performed this day. Devotees queue all the major Krishna temples to seek his blessings. People perform elaborate poojas during the festival. They keep day long fast. Functions and prayer meetings are organised to share the glory of their favourite God.

The general pooja process begins early in the morning with devotees giving a bath or abhishek to Bal Gopal's idol with gangajal, ghee, water, honey and curd. The idol is then adorned with new clothes (preferably in yellow colour), stone or other precious jewellery.

Next, the idol of lord is offered bhog, the contents of bhog may vary. Fruits, kheer, pedha, milk, and milk products are made. There are devotees who offer chappan bhog(56 dishes) to Bal Gopal.

Thereafter, special Krishna pooja is performed. The cradle containing the divine infant's idol is rocked, conch is blown. Devotees sing Krishna arti, some people read out 108 names of lord. They get totally immersed in the name and praise of Gopal.

After the entire pooja is over, devotees break their fast by having panchamrit. The time of breaking the fast may vary, this is so, because the time of performing pooja also differs from place to place. While some devotees choose to perform pooja at midnight and break fast, others perform pooja in the evening and have food.

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Janmashtami Pooja Items

The festival of janmashtami is observed with lot of gay and happiness all over India. Special poojas are performed both in homes as well as temples. The entire day is devoted to remembering and singing the praise of Lord Krishna. Devotees welcome and celebrate the birth of their favourite god with lot of fervor.

There are certain special items required for Krishnashtami pooja. Important pooja items are listed below:

* Lord Krishna's idol with cradle and conch
* New clothes, flute and ornaments for Lord Krishna
* Pooja thali containing a bell, diya, rice, elaichi(cardamom), supari, paan leaves, roli, small container filled with water, sindoor, incense sticks, flowers and ghee.
* For Panchamrit -milk, curd, gangajal, honey and ghee.
* A book containing shri Krishna's arti.

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Janmashtami Decorative Items
http://www.krishnajanmashtami.com/gifs/decor.jpg

A number of popular traditional decorative items are used by devotees during Janmashtami. It is a time to decorate house with flowers, decorate the jhula/cradle of Lord Krishna. Beautify your house to celebrate the birth of Bhagwan Krishna. Listed below are a few of decorative items used during the festival:


Krishna Idols and Sculptures

Lord krishna's idols and sculptures are the most important decorative. Devotees perform pooja with the help of the idols. They can also be placed in living room etc.


Krishna Wall Hangings

Wall Hangings adorning the image of Lord Krishna are a popular Janmashtami decorative item. As the festival is traditionally celebrated, wall hangings with ethnic touch are preferred over others. Embroidered cloth panels too work wonders as a popular festival decorative.


Krishna Door Hangings or Torans

Door hangings with pictures of Lord Krishna pasted over them make a unique decorative item. Attractive torans can be made by stitching or pasting other popular Janmashtami symbols such as flute, morpankh (peacock feather), pots containing butter and butter milk. These eye catching Janmashtami decorative symbolize Lord's activities.

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Aarti for Janmashtami

Aarti is a ceremony, held to welcome Lord or a saintly person.

Auspicious articles like incense and diyas are offered to the lord.

Aarti is an important ceremony held to mark any kind of religious or spiritual celebration.

Janmashtami arti is performed every year to mark the birth anniversary of Lord Krishna.

Krishna aarti is performed in every house as well as temple during the festival.

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Aarti for Janmashtami

Jai shri Krishna hare, prabhu jai jai Girdhari,
Danav-dal balihari, Go dwij hitkari.

Jai Govind dayanidhi, Govardhan dhari,
Vanshidhar banvari, braj jan priyakari.

Ganika godh ajamil, gajpati bhayhari,
Arat-arti hari, jai mangalkari.

Gopalak gopeshwar, draupadi dukhdari,
Shabar suta sukhkari, Gautam tiya tari.

Jan prahlad pramodak, narhari tanu dhari,
jan man ranjankari, diti sut sanhari.

Tidwish-sut sanrakshak, rakshak manjhari,
Pandu suvan shubhkari, kaurav madhari.

Manmath-manmath mohan, murli rav kari,
Vrindavipin bihari, yamuna tat chari.

Agh bak baki udharak, trinavarta tari,
bidhi surpati madhari, kansa muktikari.

Shesh mahesh saraswati, gun gavat hari,
Kal kirti vistari, bhakt bheeti hari.

Narayan sharnagat, ati agh aghhari,
Pad-raj pawankari, chahat hitkari. __________________

[aaakjj]

Krishna was called "the Adorable" by his worshipers and is the best-known avatar of Vishnu.
Usually portrayed as dark or blue skinned, women were all magnetically attracted to him.
When he danced he grew many arms so that each one thought she danced only with him.
Radha is the devoted one, and the one to whom Krishna himself is completely devoted.
Though not married to Krishna, she remains true in her love to him.

[Preety Girl]

Every color has their own characteristics.:)

So lets see which color has which characteristics.....

So here u can post abt the characterstics of colors....

So go ahead guyzz...........:D

Do something new................:rolleyes::D

[Preety Girl]

Red:

Spectrum: 1st color - the lowest of the seven spectrum colors
Planet: Mars - God of War
Element: Fire
Gemstone: Ruby
Metal: Iron
Musical Note: C - the lowest note on the scale - martial music

Attributes: Strength, force, power, control and leadership. Stimulation, warmth, excitement. Good health, physical energy, love, sex, passion, courage, protection. Birth, life and death, birth and volcanic eruptions. Red is the chief color in any herbs or medicines having a heating and stimulating effect, such as cayenne, cloves or musk.

Characteristics: A person who likes red can express many personality traits. The positive ones being passion, energy, and money making. The darker manifestations of those who favor reddish-brown colors can be addictions such as drugs, alcohol, eating disorders or emotional instability. Red-oranges are dynamic people persons who love the outdoors. High emotions are characteristic of those who like red with blue overtones. They can be energetic people to be with. Red personalities are seductive. Men are attracted to a woman wearing red regardless of how good looking she may be. Business people who wish to stand out wear red to meetings, expressing their desire for power and control. They crave the attention. The red personality makes others feel more energetic and vital. This personality may have a volatile temperment but cools off just as quickly. A bit of a know-it-all, the red person is quick to give others answers to any question. What they don't know, they will find out, as they are terrified of appearing stupid. They want everything done in a hurry. They are expert power nappers when they run out of energy and then bounce back as before.

Red personalities feel all powerful and convince others that they are but they do not make good leaders. Under proper direction, they do make good followers and have no problems doing whatever needs doing to finish a job. A bit scattered, red personalities can go off on tangents, their attention span being limited. Quick minded, bright people, when focused, they can be very determined.

[Preety Girl]

Orange:

Spectrum: 2nd color of the seven spectrum colors
Planet: Sun
Gemstone: Amber
Metal: Gold
Musical Note: D - emotional music

Attributes: The color of nature, warm, invigorating, confident and courageous. Encouragement, helpfulness, concentration, attraction, adaptability, stimulation.

Characteristics: As nature lovers, orange people love being outdoors, whether walking in the forest or participating in sports. Nature invigorates them and being housebound depresses them. They feel an affinity for both flora and fauna, recognizing that all people are also part of nature. Well thought of by others, orange personalities make good friends and excel at careers such as farming or ranching, wilderness guides or professional sports.

They may sometimes make others mad but it is short-lived, it usually doesn't last very long. Most are the nicest people but it's not smart to put them in a corner as they will bite. They are generally considered good lovers with a decidedly kinky side, in that they are completely open to try anything to please a partner. Egalitarian, they like to support the underdog and are very much good Samaritans. They do talk a lot, project their voices loudly and are not afraid to express opinions on anything. Learning from past mistakes, orange people are thoughtful and very aware of their actions and surroundings.Orange personalities are completely secure in knowing that what they wish for in life is theirs for the taking and that they deserve the best.

[Preety Girl]

Green:

Spectrum: 4th color of the seven spectrum colors
Planet: Saturn
Element: Earth
Gemstone: Emerald
Metal: Lead
Musical Note: F - minor key, melancholy music

Attributes: Stability, harmony, pacifity, luminousity, quietude and peace of mind. Money, luck, success, prosperity, abundance, employment, fertility, healing, growth and cooperation.

Characteristics: Green personalities are nurturers. They wish to help, heal, or mother others. As such, these people can be found in the medical profession or social work. Others view them as good listeners and trustworthy as they keep their thoughts to themselves. As natural observers, they make excellent guidance counselors, human resource people, psychologists and psychiatrists. They can see all sides to issues and respect all positions.

Green personalities treat others as they wish to be treated and can put others at ease with no effort. Loving harmony makes them born peacemakers. Their homes reflect this by being comfortable and warm for visitors. If one likes dark green the person may be envious or overly concerned with the lives of others. In some cases they have to help others to feel good about themselves, which in its extreme form is codependent. As sometimes over-functioners, they must avoid the tendency to become martyrs.

All in all, green personalities make excellent friends because they are happy, caring and trustworthy. Needless to say, they are natural gardeners and pet lovers.

[Preety Girl]

White:

Attributes: Protection, purification, freshness, cold, and potential. Spiritual strength, faith, truth and sincerity. White reflects all light rays and is therefore cooling and restful. It is the sum of all colors.

Characteristics: White is the color of purity, of new snow or heavenly light. Despite outward appearances, those who favor white may have flaws not apparent to others. They observe others and camoflage themselves in their environment, seeing themselves as special and above it all. Sometimes these people show a false sense of shyness, waiting to be noticed so that they may express their very outspoken thoughts.

Regardless of their behavior, white people express a virginal attitude and are known for this by others. They examine others critically while not making them feel judged. Once approved, they tend to be happy at their appraisal. White personalities are reluctant to discuss their beliefs with others despite firmly holding to their beliefs. They are confident and assured in their self-awareness which is not to say they are not pleased when another acknowledges their beliefs as truth. Self-importance then, is integral to their personality and can be both a positive attribute or negative depending on the individual.

[Preety Girl]

Black:

Attributes: Negativity or the removal of negativity. Outer space, the universe, night. Fertility, wisdom, sadness, mourning, loss, death, discord, confusion, fear and evil. Black is the absence of colors, absorbing all the light of the spectrum.

Characteristics: Black personalities are methodical statisticians who want every thing done in detail. The make fine accountants and tax IRS auditors and collection agents. They always finish what they begin. Although not leaders, under direction, they are hard-working fixers who zero in on the essence of any problem. They tenaciously love to find the mistakes and faults of others like detectives or puzzle fans.

People who like black hold things inside and do not want to be touched. They put a barrier between themselves and others, keeping their strength inside so that they can better protect their emotions. They want no one to take advantage of their sensitivity despite their wish to be part of the world around them.

For many, black is a 'comfort' color, making them feel at ease and when necessary, allows them to hide from world. The 'evil' aspects of black are largely and historically religious in nature in our western culture. Other people use black for celebration and marriage attire. The irony is that we wear black to funerals but also to the most elevated of formal affairs.

[Preety Girl]

Pink:

Attributes: Peace, love, friendship, compassion, relaxation. Gentle emotions and unions. Overcoming evil, honor, morality, friendship and success.

Characteristics: People who love the color pink either seek or already enjoy a peaceful state of grace or bliss. They smile constantly which can sometimes irk others who are not in the same space. These people try to see and bring out the best in others, truly loving everyone. If they don't believe someone is essentially good, then you can be sure there is a valid reason they would conclude this.

Pink people are very intelligent and contemplative. They study, analyze the best way to go about something before they take action. They may appear slow as a result, but are merely methodical in their thoughts and hard working.. Sometimes overly optimistic, these people tend to look younger than their years. They view the world in such a positive light it can be dazzling. Shy, they would like to be more active but fear precipitous action, choosing not to make mistakes because they do not wish to be judged unfairly by others. Humor is a tool pink people use to make others happy although they may not be rautious or ribald, instead possessing a dry wit.

[Preety Girl]

Purple:

Spectrum: 7th and last color of the spectrum
Planet: Jupiter
Element: Fire
Gemstone: Sapphire
Metal: Tin
Musical Note: B - sacred music, hymns

Attributes: Nobility, spiritual aspiration, honor and self-esteem. Magnetic, tense, powerful, healing, spiritual, meditative, religious, royal and divine. Medically, it cools the nerves and is antiseptic.

Characteristics: Purple personalities strive to better themselves spiritually, mentally and emotionally. They are voracious readers, constantly seeking knowledge, particularly in tales of the lives of others. Wanting a greater spiritual connection, they love the subjects of theology and religion. Thus armed, they love to spread their findings to others to help them on their spiritual paths.

Being perfectionists, they are prone to self-sabotage by being overly critical of themselves. In an extreme form, those who like the muted shades of purple can become religious zealots who feel the God given right to judge others and mete out retribution. The search for spirit is lost in their fanaticism.

Those who favor darker purple work to find inner peace and love and a connection to God or their higher power. As givers, they are fine friends as they don't seem to ask much for themselves. If they do seek help from another and are not clear in their desire, they may resent the fact that their request is not forthcoming. They can develop a hard-done-by attitude in this case. Over-functioner resenting under-functioner.

[Preety Girl]

Blue:

Spectrum: 5th color of the seven spectrum colors
Planet: Venus
Element: Water
Gemstone: Amethyst
Musical Note: G - romantic music

Attributes: Love, devotion and harmony. Healing, peace, psychic ability, patience, happiness. Symbolic of the ocean, sleep, twilight, and the sky.

Characteristics: Blue people are emotional and stay within themselves. They tend to not trust others as they carefully watch them. Pale blue is the color of devotion and reflects one who prefers things to be in order. As blue becomes darker, it becomes moody and depressed, hence the term, 'the blues'. Lovers of royal blue can be on either a large high or in a deep pit of emotion. Navy blue is favored by those who are very emotional but wish to conceal it. They tend to indulge themselves in their emotions and can, in extreme cases, become obsessed. Being feelers, they cry when they are happy or sad and as a result leave themselves wide open to others. They can easily guage the mood of any person they are around regardless of their state of mind. Blue personalities can't explain the range of their emotions, as they are products of their environment. Looking for sympathy in others, blue people can be miserable to be with when they expect you to be down with them. Codependently, they need you to feel as they do. Too much blue around will create depression so it needs other colors to balance it.

[Preety Girl]

Yellow:

Spectrum: 3rd color of the seven spectrum colors
Planet: Mercury
Element: Air
Gemstone: Topaz
Musical Note: E - lowest of the seven notes martial music

Attributes: Intellectual, wise, quick witted, confident, divinity, communicative, eloquent, full of movement, luminous, thoughful and royal. Attractive, persuasive, trustworthy and charming. Yellow is the main color in all herbs which are purgatives or nerve-stimulants, such as senna , sulfur, fig juice, tartar, castor oil.

Characteristics: Yellow is the color of the Buddha and His followers. Yellow people make good leaders as they are methodical in their thinking and decisive. They analyze before acting.

People with yellow personalities are very business minded and like to be thought of as educated. They use their minds to achieve their goals and as a result, love games and are particularly good at chess. Yellow people can be stubborn and if they favor mustard yellow, they can be pompous and cause suspicion. The darkest characteristic of yellow is deceit and cowardice.

Yellow personalities consider all points of view prior to making decisions. They can bury their emotions when they are feeling stressed out, believing it to be a sign of weakness and refuse to allow others to see them this way. They are insular, keeping their circle of intimate friends very small and limited to those who are also business types. Even having friends, yellow people depend only on themselves. Both males and females are considered clothes horses, liking to look good at all times.

[aaakjj]

http://www.pix.sampurn.com/watermark2.php?i=10229

[mehram]

omgggggg shez soooo pretttyyyy muah

[zmirza]

shez sooooooooo cute

[aaakjj]

Meaning of some colors,
Meaning of some colors, Yellow for special friend, white for peace, orange 4 luck,black for hate, red for love and pink for likeness,So i choose for u Orange Flower.Wish u goodluck

[disha15]

she's truly an angel.........:o:)muaaaaaaaaaahhhhhhhhhhhhhhh baby:Dluv u dhriti....:D

[ruchirapinge]

she is very very cuteeeeeeee andd chubby:D

[aaakjj]

Krishna celebrates Janmashtami in Mumbai




The two and a half year old Krishna Bhatia from the serial, Jai Shri Krishna on Colors came out in crowd to celebrate Janmashtami. This was probably the first time when he was came out in crowd. Baby Krishna was really excited and was all set to break the handi.


Krishna at dahi-handi celebrations


http://movies.indiatimes.com/photo.cms?msid=3402983

On the occasion of Janmashatami, Krishna Bhatia, who plays little Krishna in the show 'Jai Shri Krishna' on Colors was spotted on Sunday morning breaking the dahi-handi at Jambori Maidan at Worli

[loveromance_Riya]

ohhhhhhhhhhhhhhhhhh..................she's such a cutieeeee................awwwwwwwwwww............. .......choooooooooooooooooo chweeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeet............ ...

[Preety Girl]

oh how cute she is................my sweet baby...mwahhhhhhh:D

[amolp3112]

Jai Shri Krishna a Indian television show on colours TV, ‘Jai Shri Krishna’ is the joyful story of God Krishna’s childhood adventures. A multi-layered, magnificent epic tale of this universal God will trace natkhat gopal’s journey from his birth under dire circumstances to being taken to Gokul and being nurtured by his surrogate mother Yashoda. The story of this ‘Murli Manohar’ transcends across all age groups with his mischievous yet, sweet and playful actions compelling the Gopis of Gokul to designate him as ‘Makhan Chor’. It chronicles the growing up years of the Krishna in Gokul and traverses his tales in Mathura wherein he brings to task his evil uncle Kans and his sinister designs.

[sreejeeta_premeer]

Top 10 serials of 2008

1) Bidaai (Star Plus) - In our top 10, Star Plus’s Bidaai is on the No. 1 position. For the whole year this serial has entertained all of us a lot especially after the entry of Rajvansh family which put a new life in the serial as the serial got its two heroes- Aalekh and Ranbeer. Soon we got connected to the love stories of the main leads.

2) Balika Vadhu (Colors) – This serial proved to be a real miracle. It was rejected by many main channels. Finally Colors agreed to telecast it and unexpectedly this serial reached to the top levels. Now all the other channels, who have rejected this serial must be regretting.

3) Kis Desh Mein Hai Mera Dil (Star Plus) – This serial started as a replacement to Ekta’s long lasting love story- Kasauti Zindagi Ki. The serial was welcomed by the viewers as it was far better than Anuraag and Prerna’s love story (Kasauti..)

4) Raja Ki Aayegi Barat (Star Plus) – Initially the serial didn’t get very good response as the storyline was not appearing very strong; more over it was having a direct competition with Zee TV’s Banoo Main Teri Dulhann. But soon people started connecting to the love story of Rani and Kunwar Yudhishthir and this serial left Banoo Main Teri Dulhann far behind in TRP’s.

5) Jai Sree Krishana (Colors) – The bal leela of Lord Krishana in this serial was liked by all. Every one loved the Bal Gopal of this serial.

6) Banoo Main Teri Dulhann (Zee TV) – with the protagonist’s death and their reincarnation, the serial attracted the viewers in the first half of the year but soon it lost its charm. So it’s on the 6th position in our ranking based on the whole year’s performance.

7) Mayka (Zee TV)/ Hamari Devrani (Star Plus) - With one of the male protagonist’s death and the torture of the vamps on the poor heroines, Zee TV’s Mayka got successful in gaining the attention of a couple of viewers.
Another serial Hamari Devrani of Star Plus, which started in the afternoon slot, also impressed the viewers. The torture of all the five Jethanis on the poor heroine and her husband really glued the house wives to the show.

8) Kyunki Saas Bhi Kabhi Bahu Thi (Star Plus) - This year Smriti Irani returned in the serial as Tulsi but still Ekta can’t save this show from being pulled off. Finally this serial came to an end in 2008. But even when the show was pulled off it was having a good TRP due to some loyal viewers of the show
.
9) Ghar Ki Lakshami Betiyan (Zee TV) – A few number of viewers also continued to watch this story of four betis, sorry five with the addition of the latest one.

10) Radha Ki Betiyan Kuch Kar Dikhayengi (NDTV Imagine) - From the start of the serial, it got good response from the viewers. As a result it was made a daily; earlier it was shown on every Mondays.

[kasu 4ever]

heyya.2day i saw da promo of Jai shri Krishna on nick.itz gonna $tart 4rom 18 jan..har sunday ko subah i dnt remember da tym...srry.but i saw da promo!!!

[Preety Girl]

Even I saw it:D..........but time to..............:rolleyes:.....mujhe v yaad nahi:o

[kasu 4ever]

Even I saw it:D..........but time to..............:rolleyes:.....mujhe v yaad nahi:o

hey i saw it right now.da tym is 9am!!!

[aaakjj]

:eek:..........hehe greatttttttttttttt..............:D

[rma]

This is a wonderful program if deeply watched the secrets of devotion & transcendental knowledge expressed are the real secrets of Lord Sri Krishna and applicable to mankind in his day to day life even today

One needs the spiritual eyes to understand this program for sure!!!

Wonderful program to show us Who Is Krishna? What is Krishna? How one can approach Krishna?

I love that child who has acted so wonderfully with perfect expressions & presentation of the same

If we look at this program on the material angle it will appear material but if we look at in the spiritual angle it will appear spiritual and the proof is that anyone who has a drop tear in his eyes means that we are nearing towards love of Krishna and all his pastimes
i stopped watching tv bt yes as my leg is freactured so was jst surfing tv n saw dis serial n nw roz dekhungi
jsk roks!!!!!!!!!!
Btw, can anyone tell me the name of the actors who played infant Krishna?

Keep it up! All glories to this program!!

[aaakjj]

can anyone tell me the name of the actors who played infant Krishna?




DHRITI BHATIYA .....
And .. also known As .. KRISHNA BHatiya ..........

http://www.pix.sampurn.com/watermark2.php?i=10229



JSK FORUMS MOD

AMIT

.......... JSY SHRI KRISHNA ..........

[rma]

DHRITI BHATIYA .....
And .. also known As .. KRISHNA BHatiya ..........

http://www.pix.sampurn.com/watermark2.php?i=10229



JSK FORUMS MOD

AMIT

.......... JSY SHRI KRISHNA ..........
thnx bhai i luv him loads bhaiya woh ldka hi hai na???

[aaakjj]

thnx bhai i luv him loads bhaiya woh ldka hi hai na???

:D Nopzzzzzzzzzz She is DHRITI ...

Her Picture i've just posted .. in ur quote too ..

She is Our KRISHNA ........:p;):)

[I Love Aish]

dhriti bhatia n u know she is a girl ,,,,


i like her she is just amazing full of innocence and lovly to watch

[rma]

Nopzzzzzzzzzz She is DHRITI ...

Her Picture i've just posted .. in ur quote too ..

She is Our KRISHNA ........


my god ye to i nvr thaught gosh ldki ko krishna bana diya
dht tere ki:D:eek:
she is sweet bt

[aaakjj]

my god ye to i nvr thaught gosh ldki ko krishna bana diya
dht tere ki:D:eek:
she is sweet bt

Aur jinhone .. KRISHNA N BALRAAM ko apni aawaz di hai unki age 30 aur 32 ke aas-paas hai...........:D.. unbelievable na !!!

Itni cute sound ...

[rma]

Aur jinhone .. KRISHNA N BALRAAM ko apni aawaz di hai unki age 30 aur 32 ke aas-paas hai........... unbelievable na !!!

Itni cute sound ...

kya keh rahe ho bhaiya 30 32 yrs ke voice unbeleivable ill turn mad baba re:eek:

[I Love Aish]

Aur jinhone .. KRISHNA N BALRAAM ko apni aawaz di hai unki age 30 aur 32 ke aas-paas hai...........:D.. unbelievable na !!!

Itni cute sound ...


ya true ,, they r also doing a great job ,,, sounds really innicent ,,,,

[sunshine_ankita]

Aur jinhone .. KRISHNA N BALRAAM ko apni aawaz di hai unki age 30 aur 32 ke aas-paas hai...........:D.. unbelievable na !!!

Itni cute sound ...

,, sounds really innicent ,,,,

[aaakjj]

A Story about true love

http://bp2.blogger.com/_-QCFUFzE_C8/SDU0ZGPzDQI/AAAAAAAADkI/acaFsOeX3vA/s200/radha_krishna.jpg
In the news paper I came across an Indian tale about true love.

Lord Krishna was once on the bed with acute pain in His head. Sage Narada asked Shri Krishna that he was much surprise by what has happened and the remedy for the same.

Shri Krishna replied that the remedy was simple and the headache would immediately abate if someone who loved him would give him water to drink, the water must have washed the lover's feet.

Sage went to Shri Krishna's wife Rukmani with the remedy. Rukmani denied giving the water that has washed her feet, for drinking purpose to Lord Krishna. The reason it would be a great sin giving water that has washed her feet, for drinking purpose to her husband and the Lord 'Shri Krishna'.

Narada then went with the same plea to Shri Krishna's sweet heart Shri Radha. Radha immediately washed her feet and gave the water to Narada. She said that she was aware ot the consequences of the same. She will have to go and suffer in the hell for this action, but she would not mind it. She was happy to suffer if that brought relief to her beloved 'Shri Krishna'.