Shrimad Bhagavata is renowned as one or the greatest compositions in Sanskrit literature. This eighteenth Purana composed by Maharishi Veda -vyasa is extolled as the Mahapurana and is an integral part or the fabric or Indian culture. It stands unparalleled in its distinct and resplendent exaltation or devotion to God, revealing throughout the quintessence or Vedantic teachings.
Masterfully profound and delightfully enchanting, Shrimad Bhagavata abounds in word -paintings or the supreme Lord's wondrous and endearing avatars, divine sports, and devotees-paintings that kindle, intensify, and establish devotion in one's heart. This spring or devotion leads one to satsang, to the Guru, and to teachings that unveil one's essential nature or Brahman.
Swami Tejomayananda's acclaimed discourses on Shrimad Bhagavata are a rare treasure trough or spiritual wisdom, illuminating and transformative, inspiring even those immersed in material pursuits to walk the spiritual path. The reader will not only be greatly benefitted and enlightened by this treatise, but will also find insightful explanations on weighty and debated topics.
His Holiness Swami Chinmayananda, one or the most illustrious spiritual masters and Vedantins or the twentieth century, said, "Swami Tejomayananda has brought forth and unfolded the deeper import or this renowned and glorious scripture with immense clarity and flowing spontaneity."
About the Author
Swami Tejomayananda is the foremost disciple of his holiness Swami Chinmayananda, the founding father of Chinmaya Mission, a worldwide religious non-profit organization. Since his appointment in 1993 as the head of Chinmaya Mission, Swami Tejomayananda has guided, nurtured, and exponentially expanded its activities around the globe.
He travels year-round to conduct spiritual discourses on the Upanishads, Bhagavad Gita, Ramayana, Bhagavata, and other vedantic texts, and administers, across 23 countries, more than 300 Mission centres, more than 80 educational institutes, and numerous social service projects in diverse fields. He has also authored more than 100 publications in over four languages, including original compositions of music and lyrics.
He has been lauded by saints, seekers, and scholars, alike as a profound Vedantin, an exalted devotee, and a consummate teacher. After 45 years of indelible service in Chinmaya Mission’s monastic order, Swami Tejomayananda remains an inspiring beacon for countless spiritual aspirants worldwide.
The following inaugural address was given by His Holiness Swami Chinmayananda on October 31, 1992 in Mumbai, India, at the Bhagavata saptah conducted in Hindi by his disciple, Swami Tejomayananda. This book is the English translation of those Hindi talks.
Friends, one of the greatest miracles in history is the endless history of Hinduism. Hinduism is the mother of all religions and philosophy, from the Vedic period until today. Though we may carp at it at this moment because of our total ignorance, even today we are Hindus.
How did Hinduism survive? Even without the organization that churches and mosques had, it survived. In and through the ups and downs of historical periods, Hinduism remained. It is not that it did not have enemies. There were enemies outside, as well as inside, trying to destroy this great culture, as is the case even today. However, it still endured. And if you say, "I don't believe in Hinduism," then, "Namaste!"
It is because of its elasticity that Hinduism has survived. A tree grows from its cambium. It grows from inside, from a plant to a big, healthy tree. The cambium grows from within, just as the body of a garbhini, or pregnant woman, extends as the child grows in it. However much she may try to cover it, it is there. In the same way, when the tree grows, the outer bark yields, but it never leaves. The bark holds the tree together. The cambium grows from within and the bark holds it together.
Sanatana Dharma, or Hinduism, has this capacity to grow and expand in order to embrace society when society grows out of proportion. It is not that we are in a Vedic society today. There have been all kinds of historical changes in the world. Yet, in and through them, whether in war or peace, famine or prosperity, Hinduism has held Hindus together.
This capacity is rarely found in other religions, which become fanatical, do not grow, and instead crush society and refuse to allow it to grow. It is then that a revolt comes from within and that religion perishes. How many religions have come and gone! The Greek, the Roman, the Macedonian-these cultures and religions served society and produced brilliant ages of art and literature. However, after a certain time, they collapsed. Why? They were unable to hold the public, which bore new aspirations, new imaginations, new demands, and new experiments with life. It is not that Hindus as a community never grew in such inspirations or expectations, but this dharma of Hinduism was able to expand and embrace them.
One of the most salient features, of which there are plenty, of the Vedic period is that it did not have bhakti as a movement or technique-because at that time, people were highly intellectual and had minimal desires. Therefore, extroversion was minimal, for they were all born contemplative by nature. It was simple to live in a time when greedy people had not destroyed all the trees and nature was abundant. In the midst of all that plenty, living with minimal desires, they became highly contemplative.
In all Vedic literature, there is an emphasis on contemplation. By the time of the Mahabharata War, however, man had become more egocentric and desire-ridden, wanting to fulfil his desires regardless of other community members' needs. He had become restless in mind. To tell such an individual to sit and contemplate is an impossible path.
Vyasa, the great master, felt the need for societal change, so he evolved a new technique. It was not the intellectual technique of contemplation, but the technique of devotion of the heart. Thus, to contemplate on a form representing the higher Reality, whether Krishna or Rama, the Puranic tradition began. Because we cannot steady our mind on one form unless it is clear and vivid in our imagination, the Puranas give exquisite explanations, descriptions, and stories of the Lord. The stories of Krishna or Rama, of how the Lord met the worldly problems that you and I face, are vividly depicted. Through these, even the average man with mental agitations, as you all, can come, sit, listen, and turn his mind to the Higher.
The upasana (worship) methods of the Vedic period are too difficult for today's average man to turn his attention toward or even conceive. However, the Beauty of all beauties, who grew up by the banks of the Yamuna singing His song on His flute, who made the gopis so ecstatic with His music that they went to dance around Him-these are pictures we can easily conceive; these are at our level.
The students in elementary schools and colleges will understand elementary physics, but if you speak to them about advanced physics, they will not understand. Yet once they have understood at the lower level, they can grow UD to one day comprehend a post-graduate physics class. Applying the same technique, the mind becomes quiet through bhakti and its wanderings lessen. The steady mind then becomes an instrument for higher and consistent contemplation on the spring of Life within our heart.
Listening to Bhagavata is the only path at this moment available to you and me. We may read an Upanishad and intellectually understand it, but mere understanding is not the fulfilment of the Upanishads. We have to become one with that knowledge. We have to translate it into our own life.
When we start trying to apply the teachings of Bhagavata in our life, we are unable to because the mind is always wandering outward; it is always extrovert. It is fascinated by the immediate pleasures of sense gratification. It is so in all hearts; there is no question of keeping it a secret. Every one of us is lusty, greedy, selfish, and egocentric. In such a condition, how are we to turn and contemplate on the higher Reality?
In order to drag the mind away from its wanderings and persuade it to understand that there is a greater joy, a higher happiness in contemplating on the Lord; in order to slowly turn the mind- for which even the psychiatrist does not know all the possible psychological tricks-Vyasa enchants us with Bhagavata.
CONTENTS
Publisher's Note | i | |
Sanskrit Pronunciation Guide | ii | |
Style Notes | iii | |
Foreword | v | |
Bhagavata Mahatmya | ||
1 | Invocation | 3 |
2 | The Glory of Shrimad Bhagavata | 7 |
3 | Maharishi Narada Meets Bhakti | 17 |
4 | Narada Meets the Sanatkumaras | 20 |
5 | The Glory of Listening to Bhagavata | 29 |
6 | Atmadeva and Dhundhuli | 29 |
7 | The Fall and Redemption of Dhundhukari | 34 |
8 | Gokarna's Bhagavata Katha | 38 |
9 | The Sanatkumaras Conduct a Bhagavata Saptah | 41 |
Canto One | ||
1 | The Questions of Shaunaka Rishi and Others | 56 |
2 | Suta's Answers | 61 |
3 | The Nature and Purpose of Duty | 64 |
4 | The Nature of Truth | 73 |
5 | The Purpose of the Lord's Manifestations | 79 |
6 | The Discontentment of Maharishi Veda-vyasa | 85 |
7 | Sage Narada's Previous Birth | 92 |
8 | Parikshita Is Protected in the Womb | 96 |
9 | The Attributes of the Qualified Listener | 97 |
10 | Vidura's Teachings, the Departure of Dhrtarashtra and Gandhari | 99 |
11 | The Dialogue between Lord Dharma and Mother Earth | 101 |
12 | Parikshita Subdues Kali | 104 |
13 | The Five Abodes of Kali | 105 |
14 | Raja Parikshita Is Cursed | 107 |
15 | Raja Parikshita's Repentance | 110 |
16 | Parikshita's Dispassion, Arrival of Shri Shukadeva | 112 |
Canto Two | ||
1 | The Answers to Parikshita's Questions | 124 |
2 | Meditation on the Lord's Cosmic Form | 128 |
3 | Meditation on the Lord's Subtle Form | 135 |
4 | Meditation on the Lord's Attributes | 136 |
5 | Parikshita's Questions about Creation | 141 |
6 | The Puranic Style of Answering Questions | 142 |
7 | Sage Narada Asks Lord Brahma | 144 |
8 | Lord Narayana and Lord Brahma | 145 |
9 | Parikshita's Extensive List of Questions | 153 |
10 | Catuhsloki Bhagavata | 157 |
11 | The Ten Topics of Bhagavata | 164 |
Canto Three | ||
1 | Vidura Meets Maitreya Rishi | 177 |
2 | Varaha Avatar | 185 |
3 | Diti's Request | 188 |
4 | Jaya and Vijaya Are Cursed | 192 |
5 | The Birth of Hiranyakasha and Hiranyakashipu | 199 |
6 | The Battle between Lord Varaha and Hiranyaksha | 200 |
7 | The Avatar of Lord Kapila | 204 |
8 | Lord Kapila Teaches Devahuti | 210 |
Canto Four | ||
1 | Daksha Prajapati's Disdain for Lord Shiva | 238 |
2 | Sat! Immolates Herself at Daksha's Yajna | 243 |
3 | The Fury of Lord Shiva | 246 |
4 | The Completion of Daksha's Sacrifice | 247 |
5 | Dhruva Is Dishonoured | 251 |
6 | Dhruva Goes to the Forest | 253 |
7 | Sage Narada's Teachings to Dhruva | 257 |
8 | Dhruva Returns Home | 270 |
9 | Dhruva's War on the Yaksas, Raja Manu's Teachings | 271 |
10 | Ascension to Dhruva-loka | 273 |
11 | Dhruva's Dynasty, Raja Anga, Raja Vena | 275 |
12 | The Advent of Raja Prthu | 278 |
13 | The Lord Blesses Raja Prthu | 283 |
14 | Raja Prthu's Teachings to His Subjects | 287 |
15 | Raja Prthu Receives Teachings from the Sanatkumaras | 289 |
16 | Lord Shiva's Teachings to the Prachetas | 295 |
17 | The Story of Puranjana | 297 |
18 | The Symbolism of the Story of Puranjana | 299 |
Canto Five | ||
1 | Raja Priyavrata | 306 |
2 | Priyavrata's Dynasty | 308 |
3 | Rshabha Avatar | 309 |
4 | Lord Rshabha's Teachings to His Sons | 310 |
5 | Dharma of the Paramahamsa | 315 |
6 | Bharata's Attachment | 319 |
7 | Jada-bharata Meets King Rahugana | 325 |
8 | Jada-bharata's Teachings | 329 |
9 | The Allegory of Bhavatavi | 334 |
10 | Description of the Universe | 336 |
11 | The Myriad Hells and Their Punishments | 337 |
Canto Six | ||
1 | The Story of Ajamila | 347 |
2 | The Glory of the Lord's Name | 353 |
3 | Indra Insults His Guru | 362 |
4 | The Devas Choose Vishvarupa | 363 |
5 | The Bones of Dadhichi Rishi | 363 |
6 | Vrtrasura's Devotion | 365 |
7 | Vrtrasura's Previous Birth | 366 |
Canto Seven | ||
1 | Yudhishthira's Dialogue with Sage Narada | 373 |
2 | Hiranyakashipu, the Sermonizer | 376 |
3 | Hiranyakashipu's Austerities and Boons | 379 |
4 | Prahlada | 381 |
5 | Hiranyakashipu's Atrocities against Prahlada | 387 |
6 | Prahlada and the Asura Children | 389 |
7 | Nrsimha Avatar | 396 |
8 | Dharmas of Asramas and Varnas | 411 |
9 | Universal Dharma | 414 |
10 | Dharma of a Woman | 416 |
11 | Brahmacarya Asrama | 418 |
12 | Vanaprastha Asrama | 420 |
13 | Sannyasa Asrama | 421 |
14 | The Way to Liberation for Householders | 423 |
Canto Eight | ||
1 | Gajendra's Moksha | 434 |
2 | Lord Brahma's Prayer to Lord Ajita | 442 |
3 | The Devas Offer a Proposal | 445 |
4 | The Churning of the Milky Ocean | 446 |
5 | Lord Shiva Drinks Poison | 448 |
6 | Mohini Avatar | 456 |
7 | Symbolism of the Churning of the Milky Ocean | 460 |
8 | Battle of the Devas and Asuras | 461 |
9 | The Enchantment of Lord Shiva | 463 |
10 | Raja Bali Conquers Amaravati | 468 |
11 | Vamana Avatar | 469 |
12 | Raja Bali Holds on to Truth | 481 |
13 | The Crushing of Raja Bali's Ego | 485 |
14 | The Lord's Love for His Devotees | 492 |
15 | Matsya Avatar | 496 |
Canto Nine | ||
1 | The Tale of Ambarisha | 503 |
2 | The Ikshvaku Dynasty | 508 |
3 | Shri Rama and Shri Krishna | 509 |
4 | Shri Rama: The Epitome of Virtues | 512 |
5 | Parashurama Avatar | 528 |
6 | The Story of Yayati | 531 |
7 | Rantideva's Compassion and Magnanimity | 533 |
Canto Ten | ||
1 | The Prelude to an Avatar | 538 |
2 | The Lord's Assurance to Mother Earth | 548 |
3 | The Wedding of Vasudeva and Devaki | 551 |
4 | Vasudeva Makes a Promise | 552 |
5 | The Killing of Devaki's Six Sons | 555 |
6 | Lord Brahma Sings Praises of the Supreme | 559 |
7 | The Lord Manifests as Shri Krishna | 561 |
8 | Shri Krishna Is Taken to Gokul | 571 |
9 | Yogamaya Foretells the Future | 574 |
10 | Celebrations in Nanda's Home | 577 |
11 | The Liberation of Putana | 582 |
12 | The Redemption of Shakatasura | 589 |
13 | The Salvation of Trnavarta | 591 |
14 | The Naming Ceremony of Nanda's Sons | 594 |
15 | The Childhood Plays and Divine Sports of Shri Krishna | 596 |
16 | Why Shri Krishna Ate Mud | 600 |
17 | Shri Krishna Is Tied | 605 |
18 | The Release of Kubera's Sons | 610 |
19 | The Liberation of Vatsasura | 615 |
20 | The Salvation of Bakasura | 615 |
21 | The Redemption of Aghasura | 618 |
22 | Lord Brahma's Delusion | 620 |
23 | The Salvation of Dhenukasura | 629 |
24 | The Subjugation of Kaliya | 630 |
25 | Shri Krishna Swallows Fire | 638 |
26 | Balarama Redeems Pralambasura | 640 |
27 | Shri Krishna Drinks the Forest Fire | 641 |
28 | The Glory of the Lord's Flute | 646 |
29 | The Song of the Flute | 648 |
30 | The Significance of Shri Krishna Stealing Clothes | 649 |
31 | The Gopa-balas Ask the Brahmins for Food | 657 |
32 | The Crushing of Indra's Ego | 663 |
33 | Mount Govardhan Is Lifted | 664 |
34 | Nanda Baba Is Rescued from Varuna-loka | 670 |
35 | Introduction to Rasa-lila | 672 |
36 | Rasa-lila | 679 |
37 | Gopi-gita | 697 |
38 | The Liberation of Sudarshana and Shankhachuda | 718 |
39 | Yugala-gita | 719 |
40 | The Redemption of Arishtasura, Keshi, and Vyomasura | 721 |
41 | Akrura's Arrival in Vraja | 724 |
42 | Shri Krishna and Balarama Leave for Mathura | 728 |
43 | Shri Krishna Enters Mathura | 730 |
44 | The Lord's Grace on Kubja | 731 |
45 | The Bow Is Broken | 732 |
46 | The Moksha of Kuvalayapida | 733 |
47 | The Redemption of Chanura, Mushtika, and Others | 735 |
48 | Kamsa Is Liberated | 737 |
49 | Student Life at Sandipani Ashram | 741 |
50 | Uddhava's Pilgrimage to Vraja | 742 |
51 | Uddhava's Dialogue with the Gopis | 744 |
52 | Shri Krishna Visits Kubja | 747 |
53 | Shri Krishna Visits Akrura | 747 |
54 | Jarasandha's Seventeen Attacks on Mathura | 748 |
55 | The Creation of Dvaraka | 750 |
56 | Kalayavana Chases Shri Krishna | 751 |
57 | The Waking of Raja Muchukunda | 752 |
58 | The Weddings of Balarama and Shri Krishna | 754 |
59 | Rukmini's Message to Shri Krishna | 756 |
60 | Rukmini Is Taken Away | 761 |
61 | Shri Krishna and Rukmini Wed in Vedic Tradition | 763 |
62 | Pradyumna Slays Shambarasura | 764 |
63 | The Syamantaka Jewel | 765 |
64 | Shri Krishna Marries Jambavati | 765 |
65 | Shri Krishna Weds Satyabhama | 766 |
66 | Shri Krishna's Other Weddings | 767 |
67 | The Redemption of Bhaumasura | 769 |
68 | Shri Krishna's Sixteen Thousand Wives | 770 |
69 | Shri Krishna and Rukmini's Dialogue | 771 |
70 | Shri Krishna's Descendants | 772 |
71 | The Redemption of King Nrga | 774 |
72 | The Story of King Paundraka | 775 |
73 | Narada Witnesses Shri Krishna's Life as a Householder | 778 |
74 | A Plea from the Kings Imprisoned by Jarasandha | 780 |
75 | Journey to Indraprastha | 781 |
76 | The Redemption of Jarasandha | 781 |
77 | Lord Krishna Is Honoured and Shishupala Is Redeemed | 783 |
78 | Duryodhana Feels Humiliated | 786 |
79 | Balarama's Pilgrimage | 788 |
80 | The Story of Sudama | 89 |
81 | Devaki's Six Sons Are Brought Back | 800 |
82 | Subhadra and Arjuna | 801 |
83 | Shri Krishna Appears in Two Places at Once | 802 |
84 | The Destruction of Bhasmasura | 804 |
85 | Bhrgu Rishi Tests Brahma-Vishnu-Shiva | 807 |
Canto Eleven | ||
1 | The Circumstances Leading to the Destruction of the Yadava Clan | 823 |
2 | The Brahmins' Curse on the Yadu Dynasty | 826 |
3 | Sage Narada's Advice to Vasudeva | 830 |
4 | The Dialogue between Raja Nimi and the Nine yogis | 832 |
5 | The First Question: The Meaning of Bhagavata-dharma | 836 |
6 | The Second Question: The Attributes of a Devotee | 847 |
7 | The Third Question: The Nature of May a | 859 |
8 | The Fourth Question: The Means to Conquer Maya | 863 |
9 | The Fifth Question: The Nature of Lord Narayana | 871 |
10 | The Sixth Question: The Nature of Karma-yoga | 876 |
11 | The Seventh Question: The Stories of the Lord's Avatars | 881 |
12 | The Eighth Question: The Fate of Non-devotees | 884 |
13 | The Ninth Question: The Means to Attain the Lord in the Four Yugas | 887 |
14 | The Devas Pray for the Lord's Return to Vaikuntha | 892 |
15 | Uddhava's Prayer to Shri Krishna | 894 |
16 | Uddhava-gita | 898 |
17 | Avadhuta-gitd: The 24 Gurus | 905 |
18 | The Characteristics of Bondage, Liberation, and the Devotee | 935 |
19 | The Glory of Sat sang | 945 |
20 | The Legend of the Hamsa | 948 |
21 | The Best Path to Reach God | 954 |
22 | Exposition on Siddhis | 957 |
23 | The Vibhutis of the Lord | 960 |
24 | Dharma in the Various Stages of Life | 962 |
25 | The Description of Pure Knowledge and Pure Devotion | 964 |
26 | Jnana-yoga, Karma-yoga, Bhakti-yoga | 969 |
27 | Deliberation on Virtue and Vice | 973 |
28 | Deliberation on Sankhya | 974 |
29 | Bhiksu-gita | 977 |
30 | Sankhya-yoga | 983 |
31 | The Effects of the Three Gunas | 984 |
32 | Aila-gita | 985 |
33 | Kriya-yoga | 986 |
34 | Shri Krishna Speaks on Knowledge of the Self | 986 |
Canto Twelve | ||
1 | The Characteristics of Kali-yuga | 1001 |
2 | The Four Types of Dissolution | 1002 |
3 | The Liberation of Parikshita | 1004 |
4 | Markandeya Rishi's Vision of Maya | 1009 |
Epilogue | 1009 |
Shrimad Bhagavata is renowned as one or the greatest compositions in Sanskrit literature. This eighteenth Purana composed by Maharishi Veda -vyasa is extolled as the Mahapurana and is an integral part or the fabric or Indian culture. It stands unparalleled in its distinct and resplendent exaltation or devotion to God, revealing throughout the quintessence or Vedantic teachings.
Masterfully profound and delightfully enchanting, Shrimad Bhagavata abounds in word -paintings or the supreme Lord's wondrous and endearing avatars, divine sports, and devotees-paintings that kindle, intensify, and establish devotion in one's heart. This spring or devotion leads one to satsang, to the Guru, and to teachings that unveil one's essential nature or Brahman.
Swami Tejomayananda's acclaimed discourses on Shrimad Bhagavata are a rare treasure trough or spiritual wisdom, illuminating and transformative, inspiring even those immersed in material pursuits to walk the spiritual path. The reader will not only be greatly benefitted and enlightened by this treatise, but will also find insightful explanations on weighty and debated topics.
His Holiness Swami Chinmayananda, one or the most illustrious spiritual masters and Vedantins or the twentieth century, said, "Swami Tejomayananda has brought forth and unfolded the deeper import or this renowned and glorious scripture with immense clarity and flowing spontaneity."
About the Author
Swami Tejomayananda is the foremost disciple of his holiness Swami Chinmayananda, the founding father of Chinmaya Mission, a worldwide religious non-profit organization. Since his appointment in 1993 as the head of Chinmaya Mission, Swami Tejomayananda has guided, nurtured, and exponentially expanded its activities around the globe.
He travels year-round to conduct spiritual discourses on the Upanishads, Bhagavad Gita, Ramayana, Bhagavata, and other vedantic texts, and administers, across 23 countries, more than 300 Mission centres, more than 80 educational institutes, and numerous social service projects in diverse fields. He has also authored more than 100 publications in over four languages, including original compositions of music and lyrics.
He has been lauded by saints, seekers, and scholars, alike as a profound Vedantin, an exalted devotee, and a consummate teacher. After 45 years of indelible service in Chinmaya Mission’s monastic order, Swami Tejomayananda remains an inspiring beacon for countless spiritual aspirants worldwide.
The following inaugural address was given by His Holiness Swami Chinmayananda on October 31, 1992 in Mumbai, India, at the Bhagavata saptah conducted in Hindi by his disciple, Swami Tejomayananda. This book is the English translation of those Hindi talks.
Friends, one of the greatest miracles in history is the endless history of Hinduism. Hinduism is the mother of all religions and philosophy, from the Vedic period until today. Though we may carp at it at this moment because of our total ignorance, even today we are Hindus.
How did Hinduism survive? Even without the organization that churches and mosques had, it survived. In and through the ups and downs of historical periods, Hinduism remained. It is not that it did not have enemies. There were enemies outside, as well as inside, trying to destroy this great culture, as is the case even today. However, it still endured. And if you say, "I don't believe in Hinduism," then, "Namaste!"
It is because of its elasticity that Hinduism has survived. A tree grows from its cambium. It grows from inside, from a plant to a big, healthy tree. The cambium grows from within, just as the body of a garbhini, or pregnant woman, extends as the child grows in it. However much she may try to cover it, it is there. In the same way, when the tree grows, the outer bark yields, but it never leaves. The bark holds the tree together. The cambium grows from within and the bark holds it together.
Sanatana Dharma, or Hinduism, has this capacity to grow and expand in order to embrace society when society grows out of proportion. It is not that we are in a Vedic society today. There have been all kinds of historical changes in the world. Yet, in and through them, whether in war or peace, famine or prosperity, Hinduism has held Hindus together.
This capacity is rarely found in other religions, which become fanatical, do not grow, and instead crush society and refuse to allow it to grow. It is then that a revolt comes from within and that religion perishes. How many religions have come and gone! The Greek, the Roman, the Macedonian-these cultures and religions served society and produced brilliant ages of art and literature. However, after a certain time, they collapsed. Why? They were unable to hold the public, which bore new aspirations, new imaginations, new demands, and new experiments with life. It is not that Hindus as a community never grew in such inspirations or expectations, but this dharma of Hinduism was able to expand and embrace them.
One of the most salient features, of which there are plenty, of the Vedic period is that it did not have bhakti as a movement or technique-because at that time, people were highly intellectual and had minimal desires. Therefore, extroversion was minimal, for they were all born contemplative by nature. It was simple to live in a time when greedy people had not destroyed all the trees and nature was abundant. In the midst of all that plenty, living with minimal desires, they became highly contemplative.
In all Vedic literature, there is an emphasis on contemplation. By the time of the Mahabharata War, however, man had become more egocentric and desire-ridden, wanting to fulfil his desires regardless of other community members' needs. He had become restless in mind. To tell such an individual to sit and contemplate is an impossible path.
Vyasa, the great master, felt the need for societal change, so he evolved a new technique. It was not the intellectual technique of contemplation, but the technique of devotion of the heart. Thus, to contemplate on a form representing the higher Reality, whether Krishna or Rama, the Puranic tradition began. Because we cannot steady our mind on one form unless it is clear and vivid in our imagination, the Puranas give exquisite explanations, descriptions, and stories of the Lord. The stories of Krishna or Rama, of how the Lord met the worldly problems that you and I face, are vividly depicted. Through these, even the average man with mental agitations, as you all, can come, sit, listen, and turn his mind to the Higher.
The upasana (worship) methods of the Vedic period are too difficult for today's average man to turn his attention toward or even conceive. However, the Beauty of all beauties, who grew up by the banks of the Yamuna singing His song on His flute, who made the gopis so ecstatic with His music that they went to dance around Him-these are pictures we can easily conceive; these are at our level.
The students in elementary schools and colleges will understand elementary physics, but if you speak to them about advanced physics, they will not understand. Yet once they have understood at the lower level, they can grow UD to one day comprehend a post-graduate physics class. Applying the same technique, the mind becomes quiet through bhakti and its wanderings lessen. The steady mind then becomes an instrument for higher and consistent contemplation on the spring of Life within our heart.
Listening to Bhagavata is the only path at this moment available to you and me. We may read an Upanishad and intellectually understand it, but mere understanding is not the fulfilment of the Upanishads. We have to become one with that knowledge. We have to translate it into our own life.
When we start trying to apply the teachings of Bhagavata in our life, we are unable to because the mind is always wandering outward; it is always extrovert. It is fascinated by the immediate pleasures of sense gratification. It is so in all hearts; there is no question of keeping it a secret. Every one of us is lusty, greedy, selfish, and egocentric. In such a condition, how are we to turn and contemplate on the higher Reality?
In order to drag the mind away from its wanderings and persuade it to understand that there is a greater joy, a higher happiness in contemplating on the Lord; in order to slowly turn the mind- for which even the psychiatrist does not know all the possible psychological tricks-Vyasa enchants us with Bhagavata.
CONTENTS
Publisher's Note | i | |
Sanskrit Pronunciation Guide | ii | |
Style Notes | iii | |
Foreword | v | |
Bhagavata Mahatmya | ||
1 | Invocation | 3 |
2 | The Glory of Shrimad Bhagavata | 7 |
3 | Maharishi Narada Meets Bhakti | 17 |
4 | Narada Meets the Sanatkumaras | 20 |
5 | The Glory of Listening to Bhagavata | 29 |
6 | Atmadeva and Dhundhuli | 29 |
7 | The Fall and Redemption of Dhundhukari | 34 |
8 | Gokarna's Bhagavata Katha | 38 |
9 | The Sanatkumaras Conduct a Bhagavata Saptah | 41 |
Canto One | ||
1 | The Questions of Shaunaka Rishi and Others | 56 |
2 | Suta's Answers | 61 |
3 | The Nature and Purpose of Duty | 64 |
4 | The Nature of Truth | 73 |
5 | The Purpose of the Lord's Manifestations | 79 |
6 | The Discontentment of Maharishi Veda-vyasa | 85 |
7 | Sage Narada's Previous Birth | 92 |
8 | Parikshita Is Protected in the Womb | 96 |
9 | The Attributes of the Qualified Listener | 97 |
10 | Vidura's Teachings, the Departure of Dhrtarashtra and Gandhari | 99 |
11 | The Dialogue between Lord Dharma and Mother Earth | 101 |
12 | Parikshita Subdues Kali | 104 |
13 | The Five Abodes of Kali | 105 |
14 | Raja Parikshita Is Cursed | 107 |
15 | Raja Parikshita's Repentance | 110 |
16 | Parikshita's Dispassion, Arrival of Shri Shukadeva | 112 |
Canto Two | ||
1 | The Answers to Parikshita's Questions | 124 |
2 | Meditation on the Lord's Cosmic Form | 128 |
3 | Meditation on the Lord's Subtle Form | 135 |
4 | Meditation on the Lord's Attributes | 136 |
5 | Parikshita's Questions about Creation | 141 |
6 | The Puranic Style of Answering Questions | 142 |
7 | Sage Narada Asks Lord Brahma | 144 |
8 | Lord Narayana and Lord Brahma | 145 |
9 | Parikshita's Extensive List of Questions | 153 |
10 | Catuhsloki Bhagavata | 157 |
11 | The Ten Topics of Bhagavata | 164 |
Canto Three | ||
1 | Vidura Meets Maitreya Rishi | 177 |
2 | Varaha Avatar | 185 |
3 | Diti's Request | 188 |
4 | Jaya and Vijaya Are Cursed | 192 |
5 | The Birth of Hiranyakasha and Hiranyakashipu | 199 |
6 | The Battle between Lord Varaha and Hiranyaksha | 200 |
7 | The Avatar of Lord Kapila | 204 |
8 | Lord Kapila Teaches Devahuti | 210 |
Canto Four | ||
1 | Daksha Prajapati's Disdain for Lord Shiva | 238 |
2 | Sat! Immolates Herself at Daksha's Yajna | 243 |
3 | The Fury of Lord Shiva | 246 |
4 | The Completion of Daksha's Sacrifice | 247 |
5 | Dhruva Is Dishonoured | 251 |
6 | Dhruva Goes to the Forest | 253 |
7 | Sage Narada's Teachings to Dhruva | 257 |
8 | Dhruva Returns Home | 270 |
9 | Dhruva's War on the Yaksas, Raja Manu's Teachings | 271 |
10 | Ascension to Dhruva-loka | 273 |
11 | Dhruva's Dynasty, Raja Anga, Raja Vena | 275 |
12 | The Advent of Raja Prthu | 278 |
13 | The Lord Blesses Raja Prthu | 283 |
14 | Raja Prthu's Teachings to His Subjects | 287 |
15 | Raja Prthu Receives Teachings from the Sanatkumaras | 289 |
16 | Lord Shiva's Teachings to the Prachetas | 295 |
17 | The Story of Puranjana | 297 |
18 | The Symbolism of the Story of Puranjana | 299 |
Canto Five | ||
1 | Raja Priyavrata | 306 |
2 | Priyavrata's Dynasty | 308 |
3 | Rshabha Avatar | 309 |
4 | Lord Rshabha's Teachings to His Sons | 310 |
5 | Dharma of the Paramahamsa | 315 |
6 | Bharata's Attachment | 319 |
7 | Jada-bharata Meets King Rahugana | 325 |
8 | Jada-bharata's Teachings | 329 |
9 | The Allegory of Bhavatavi | 334 |
10 | Description of the Universe | 336 |
11 | The Myriad Hells and Their Punishments | 337 |
Canto Six | ||
1 | The Story of Ajamila | 347 |
2 | The Glory of the Lord's Name | 353 |
3 | Indra Insults His Guru | 362 |
4 | The Devas Choose Vishvarupa | 363 |
5 | The Bones of Dadhichi Rishi | 363 |
6 | Vrtrasura's Devotion | 365 |
7 | Vrtrasura's Previous Birth | 366 |
Canto Seven | ||
1 | Yudhishthira's Dialogue with Sage Narada | 373 |
2 | Hiranyakashipu, the Sermonizer | 376 |
3 | Hiranyakashipu's Austerities and Boons | 379 |
4 | Prahlada | 381 |
5 | Hiranyakashipu's Atrocities against Prahlada | 387 |
6 | Prahlada and the Asura Children | 389 |
7 | Nrsimha Avatar | 396 |
8 | Dharmas of Asramas and Varnas | 411 |
9 | Universal Dharma | 414 |
10 | Dharma of a Woman | 416 |
11 | Brahmacarya Asrama | 418 |
12 | Vanaprastha Asrama | 420 |
13 | Sannyasa Asrama | 421 |
14 | The Way to Liberation for Householders | 423 |
Canto Eight | ||
1 | Gajendra's Moksha | 434 |
2 | Lord Brahma's Prayer to Lord Ajita | 442 |
3 | The Devas Offer a Proposal | 445 |
4 | The Churning of the Milky Ocean | 446 |
5 | Lord Shiva Drinks Poison | 448 |
6 | Mohini Avatar | 456 |
7 | Symbolism of the Churning of the Milky Ocean | 460 |
8 | Battle of the Devas and Asuras | 461 |
9 | The Enchantment of Lord Shiva | 463 |
10 | Raja Bali Conquers Amaravati | 468 |
11 | Vamana Avatar | 469 |
12 | Raja Bali Holds on to Truth | 481 |
13 | The Crushing of Raja Bali's Ego | 485 |
14 | The Lord's Love for His Devotees | 492 |
15 | Matsya Avatar | 496 |
Canto Nine | ||
1 | The Tale of Ambarisha | 503 |
2 | The Ikshvaku Dynasty | 508 |
3 | Shri Rama and Shri Krishna | 509 |
4 | Shri Rama: The Epitome of Virtues | 512 |
5 | Parashurama Avatar | 528 |
6 | The Story of Yayati | 531 |
7 | Rantideva's Compassion and Magnanimity | 533 |
Canto Ten | ||
1 | The Prelude to an Avatar | 538 |
2 | The Lord's Assurance to Mother Earth | 548 |
3 | The Wedding of Vasudeva and Devaki | 551 |
4 | Vasudeva Makes a Promise | 552 |
5 | The Killing of Devaki's Six Sons | 555 |
6 | Lord Brahma Sings Praises of the Supreme | 559 |
7 | The Lord Manifests as Shri Krishna | 561 |
8 | Shri Krishna Is Taken to Gokul | 571 |
9 | Yogamaya Foretells the Future | 574 |
10 | Celebrations in Nanda's Home | 577 |
11 | The Liberation of Putana | 582 |
12 | The Redemption of Shakatasura | 589 |
13 | The Salvation of Trnavarta | 591 |
14 | The Naming Ceremony of Nanda's Sons | 594 |
15 | The Childhood Plays and Divine Sports of Shri Krishna | 596 |
16 | Why Shri Krishna Ate Mud | 600 |
17 | Shri Krishna Is Tied | 605 |
18 | The Release of Kubera's Sons | 610 |
19 | The Liberation of Vatsasura | 615 |
20 | The Salvation of Bakasura | 615 |
21 | The Redemption of Aghasura | 618 |
22 | Lord Brahma's Delusion | 620 |
23 | The Salvation of Dhenukasura | 629 |
24 | The Subjugation of Kaliya | 630 |
25 | Shri Krishna Swallows Fire | 638 |
26 | Balarama Redeems Pralambasura | 640 |
27 | Shri Krishna Drinks the Forest Fire | 641 |
28 | The Glory of the Lord's Flute | 646 |
29 | The Song of the Flute | 648 |
30 | The Significance of Shri Krishna Stealing Clothes | 649 |
31 | The Gopa-balas Ask the Brahmins for Food | 657 |
32 | The Crushing of Indra's Ego | 663 |
33 | Mount Govardhan Is Lifted | 664 |
34 | Nanda Baba Is Rescued from Varuna-loka | 670 |
35 | Introduction to Rasa-lila | 672 |
36 | Rasa-lila | 679 |
37 | Gopi-gita | 697 |
38 | The Liberation of Sudarshana and Shankhachuda | 718 |
39 | Yugala-gita | 719 |
40 | The Redemption of Arishtasura, Keshi, and Vyomasura | 721 |
41 | Akrura's Arrival in Vraja | 724 |
42 | Shri Krishna and Balarama Leave for Mathura | 728 |
43 | Shri Krishna Enters Mathura | 730 |
44 | The Lord's Grace on Kubja | 731 |
45 | The Bow Is Broken | 732 |
46 | The Moksha of Kuvalayapida | 733 |
47 | The Redemption of Chanura, Mushtika, and Others | 735 |
48 | Kamsa Is Liberated | 737 |
49 | Student Life at Sandipani Ashram | 741 |
50 | Uddhava's Pilgrimage to Vraja | 742 |
51 | Uddhava's Dialogue with the Gopis | 744 |
52 | Shri Krishna Visits Kubja | 747 |
53 | Shri Krishna Visits Akrura | 747 |
54 | Jarasandha's Seventeen Attacks on Mathura | 748 |
55 | The Creation of Dvaraka | 750 |
56 | Kalayavana Chases Shri Krishna | 751 |
57 | The Waking of Raja Muchukunda | 752 |
58 | The Weddings of Balarama and Shri Krishna | 754 |
59 | Rukmini's Message to Shri Krishna | 756 |
60 | Rukmini Is Taken Away | 761 |
61 | Shri Krishna and Rukmini Wed in Vedic Tradition | 763 |
62 | Pradyumna Slays Shambarasura | 764 |
63 | The Syamantaka Jewel | 765 |
64 | Shri Krishna Marries Jambavati | 765 |
65 | Shri Krishna Weds Satyabhama | 766 |
66 | Shri Krishna's Other Weddings | 767 |
67 | The Redemption of Bhaumasura | 769 |
68 | Shri Krishna's Sixteen Thousand Wives | 770 |
69 | Shri Krishna and Rukmini's Dialogue | 771 |
70 | Shri Krishna's Descendants | 772 |
71 | The Redemption of King Nrga | 774 |
72 | The Story of King Paundraka | 775 |
73 | Narada Witnesses Shri Krishna's Life as a Householder | 778 |
74 | A Plea from the Kings Imprisoned by Jarasandha | 780 |
75 | Journey to Indraprastha | 781 |
76 | The Redemption of Jarasandha | 781 |
77 | Lord Krishna Is Honoured and Shishupala Is Redeemed | 783 |
78 | Duryodhana Feels Humiliated | 786 |
79 | Balarama's Pilgrimage | 788 |
80 | The Story of Sudama | 89 |
81 | Devaki's Six Sons Are Brought Back | 800 |
82 | Subhadra and Arjuna | 801 |
83 | Shri Krishna Appears in Two Places at Once | 802 |
84 | The Destruction of Bhasmasura | 804 |
85 | Bhrgu Rishi Tests Brahma-Vishnu-Shiva | 807 |
Canto Eleven | ||
1 | The Circumstances Leading to the Destruction of the Yadava Clan | 823 |
2 | The Brahmins' Curse on the Yadu Dynasty | 826 |
3 | Sage Narada's Advice to Vasudeva | 830 |
4 | The Dialogue between Raja Nimi and the Nine yogis | 832 |
5 | The First Question: The Meaning of Bhagavata-dharma | 836 |
6 | The Second Question: The Attributes of a Devotee | 847 |
7 | The Third Question: The Nature of May a | 859 |
8 | The Fourth Question: The Means to Conquer Maya | 863 |
9 | The Fifth Question: The Nature of Lord Narayana | 871 |
10 | The Sixth Question: The Nature of Karma-yoga | 876 |
11 | The Seventh Question: The Stories of the Lord's Avatars | 881 |
12 | The Eighth Question: The Fate of Non-devotees | 884 |
13 | The Ninth Question: The Means to Attain the Lord in the Four Yugas | 887 |
14 | The Devas Pray for the Lord's Return to Vaikuntha | 892 |
15 | Uddhava's Prayer to Shri Krishna | 894 |
16 | Uddhava-gita | 898 |
17 | Avadhuta-gitd: The 24 Gurus | 905 |
18 | The Characteristics of Bondage, Liberation, and the Devotee | 935 |
19 | The Glory of Sat sang | 945 |
20 | The Legend of the Hamsa | 948 |
21 | The Best Path to Reach God | 954 |
22 | Exposition on Siddhis | 957 |
23 | The Vibhutis of the Lord | 960 |
24 | Dharma in the Various Stages of Life | 962 |
25 | The Description of Pure Knowledge and Pure Devotion | 964 |
26 | Jnana-yoga, Karma-yoga, Bhakti-yoga | 969 |
27 | Deliberation on Virtue and Vice | 973 |
28 | Deliberation on Sankhya | 974 |
29 | Bhiksu-gita | 977 |
30 | Sankhya-yoga | 983 |
31 | The Effects of the Three Gunas | 984 |
32 | Aila-gita | 985 |
33 | Kriya-yoga | 986 |
34 | Shri Krishna Speaks on Knowledge of the Self | 986 |
Canto Twelve | ||
1 | The Characteristics of Kali-yuga | 1001 |
2 | The Four Types of Dissolution | 1002 |
3 | The Liberation of Parikshita | 1004 |
4 | Markandeya Rishi's Vision of Maya | 1009 |
Epilogue | 1009 |