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Srimad Bhagavatam | Canto 6 | Chapter 1 | Verses

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The History of the Life of Ajāmila

Text 1

श्रीपरीक्षिदुवाच
निवृत्तिमार्ग: कथित आदौ भगवता यथा ।
क्रमयोगोपलब्धेन ब्रह्मणा यदसंसृति: ॥ १ ॥

Text 2

प्रवृत्तिलक्षणश्चैव त्रैगुण्यविषयो मुने ।
योऽसावलीनप्रकृतेर्गुणसर्ग: पुन: पुन: ॥ २ ॥

Text 3

अधर्मलक्षणा नाना नरकाश्चानुवर्णिता: ।
मन्वन्तरश्च व्याख्यात आद्य: स्वायम्भुवो यत: ॥ ३ ॥

Texts 4-5

प्रियव्रतोत्तानपदोर्वंशस्तच्चरितानि च ।
द्वीपवर्षसमुद्राद्रिनद्युद्यानवनस्पतीन् ॥ ४ ॥
धरामण्डलसंस्थानं भागलक्षणमानत: ।
ज्योतिषां विवराणां च यथेदमसृजद्विभु: ॥ ५ ॥

Text 6

अधुनेह महाभाग यथैव नरकान्नर: ।
नानोग्रयातनान्नेयात्तन्मे व्याख्यातुमर्हसि ॥ ६ ॥

Text 7

श्रीशुक उवाच
न चेदिहैवापचितिं यथांहस:
कृतस्य कुर्यान्मनउक्तपाणिभि: ।
ध्रुवं स वै प्रेत्य नरकानुपैति
ये कीर्तिता मे भवतस्तिग्मयातना: ॥ ७ ॥

Text 8

तस्मात्पुरैवाश्विह पापनिष्कृतौ
यतेत मृत्योरविपद्यतात्मना ।
दोषस्य द‍ृष्ट्वा गुरुलाघवं यथा
भिषक् चिकित्सेत रुजां निदानवित् ॥ ८ ॥

Text 9

श्रीराजोवाच
द‍ृष्टश्रुताभ्यां यत्पापं जानन्नप्यात्मनोऽहितम् ।
करोति भूयो विवश: प्रायश्चित्तमथो कथम् ॥ ९ ॥

Text 10

क्‍वचिन्निवर्ततेऽभद्रात्‍क्‍वचिच्चरति तत्पुन: ।
प्रायश्चित्तमथोऽपार्थं मन्ये कुञ्जरशौचवत् ॥ १० ॥

Text 11

श्रीबादरायणिरुवाच
कर्मणा कर्मनिर्हारो न ह्यात्यन्तिक इष्यते ।
अविद्वदधिकारित्वात्प्रायश्चित्तं विमर्शनम् ॥ ११ ॥

Text 12

नाश्नत: पथ्यमेवान्नं व्याधयोऽभिभवन्ति हि ।
एवं नियमकृद्राजन् शनै: क्षेमाय कल्पते ॥ १२ ॥

Texts 13-14

तपसा ब्रह्मचर्येण शमेन च दमेन च ।
त्यागेन सत्यशौचाभ्यां यमेन नियमेन वा ॥ १३ ॥
देहवाग्बुद्धिजं धीरा धर्मज्ञा: श्रद्धयान्विता: ।
क्षिपन्त्यघं महदपि वेणुगुल्ममिवानल: ॥ १४ ॥

Text 15

केचित्केवलया भक्त्या वासुदेवपरायणा: ।
अघं धुन्वन्ति कार्त्स्‍न्येन नीहारमिव भास्कर: ॥ १५ ॥

Text 16

न तथा ह्यघवान् राजन्पूयेत तपआदिभि: ।
यथा कृष्णार्पितप्राणस्तत्पुरुषनिषेवया ॥ १६ ॥

Text 17

सध्रीचीनो ह्ययं लोके पन्था: क्षेमोऽकुतोभय: ।
सुशीला: साधवो यत्र नारायणपरायणा: ॥ १७ ॥

Text 18

प्रायश्चित्तानि चीर्णानि नारायणपराङ्‍मुखम् ।
न निष्पुनन्ति राजेन्द्र सुराकुम्भमिवापगा: ॥ १८ ॥

Text 19

सकृन्मन: कृष्णपदारविन्दयो-
र्निवेशितं तद्गुणरागि यैरिह ।
न ते यमं पाशभृतश्च तद्भ‍टान्
स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृता: ॥ १९ ॥

Text 20

अत्र चोदाहरन्तीममितिहासं पुरातनम् ।
दूतानां विष्णुयमयो: संवादस्तं निबोध मे ॥ २० ॥

Text 21

कान्यकुब्जे द्विज: कश्चिद्दासीपतिरजामिल: ।
नाम्ना नष्टसदाचारो दास्या: संसर्गदूषित: ॥ २१ ॥

Text 22

बन्द्यक्षै: कैतवैश्चौर्यैर्गर्हितां वृत्तिमास्थित: ।
बिभ्रत्कुटुम्बमशुचिर्यातयामास देहिन: ॥ २२ ॥

Text 23

एवं निवसतस्तस्य लालयानस्य तत्सुतान् ।
कालोऽत्यगान्महान् राजन्नष्टाशीत्यायुष: समा: ॥ २३ ॥

Text 24

तस्य प्रवयस: पुत्रा दश तेषां तु योऽवम: ।
बालो नारायणो नाम्ना पित्रोश्च दयितो भृशम् ॥ २४ ॥

Text 25

स बद्धहृदयस्तस्मिन्नर्भके कलभाषिणि ।
निरीक्षमाणस्तल्लीलां मुमुदे जरठो भृशम् ॥ २५ ॥

Text 26

भुञ्जान: प्रपिबन् खादन् बालकं स्‍नेहयन्त्रित: ।
भोजयन् पाययन् मूढो न वेदागतमन्तकम् ॥ २६ ॥

Text 27

स एवं वर्तमानोऽज्ञो मृत्युकाल उपस्थिते ।
मतिं चकार तनये बाले नारायणाह्वये ॥ २७ ॥

Texts 28-29

स पाशहस्तांस्त्रीन्दृष्ट्वा पुरुषानतिदारुणान् ।
वक्रतुण्डानूर्ध्वरोम्ण आत्मानं नेतुमागतान् ॥ २८ ॥
दूरे क्रीडनकासक्तं पुत्रं नारायणाह्वयम् ।
प्लावितेन स्वरेणोच्चैराजुहावाकुलेन्द्रिय: ॥ २९ ॥

Text 30

निशम्य म्रियमाणस्य मुखतो हरिकीर्तनम् ।
भर्तुर्नाम महाराज पार्षदा: सहसापतन् ॥ ३० ॥

Text 31

विकर्षतोऽन्तर्हृदयाद्दासीपतिमजामिलम् ।
यमप्रेष्यान् विष्णुदूता वारयामासुरोजसा ॥ ३१ ॥

Text 32

ऊचुर्निषेधितास्तांस्ते वैवस्वतपुर:सरा: ।
के यूयं प्रतिषेद्धारो धर्मराजस्य शासनम् ॥ ३२ ॥

Text 33

कस्य वा कुत आयाता: कस्मादस्य निषेधथ ।
किं देवा उपदेवा या यूयं किं सिद्धसत्तमा: ॥ ३३ ॥

Texts 34-36

सर्वे पद्मपलाशाक्षा: पीतकौशेयवासस: ।
किरीटिन: कुण्डलिनो लसत्पुष्करमालिन: ॥ ३४ ॥
सर्वे च नूत्नवयस: सर्वे चारुचतुर्भुजा: ।
धनुर्निषङ्गासिगदाशङ्खचक्राम्बुजश्रिय: ॥ ३५ ॥
दिशो वितिमिरालोका: कुर्वन्त: स्वेन तेजसा ।
किमर्थं धर्मपालस्य किङ्करान्नो निषेधथ ॥ ३६ ॥

Text 37

श्रीशुक उवाच
इत्युक्ते यमदूतैस्ते वासुदेवोक्तकारिण: ।
तान् प्रत्यूचु: प्रहस्येदं मेघनिर्ह्रादया गिरा ॥ ३७ ॥

Text 38

श्रीविष्णुदूता ऊचु:
यूयं वै धर्मराजस्य यदि निर्देशकारिण: ।
ब्रूत धर्मस्य नस्तत्त्वं यच्चाधर्मस्य लक्षणम् ॥ ३८ ॥

Text 39

कथं स्विद् ध्रियते दण्ड: किं वास्य स्थानमीप्सितम् ।
दण्ड्या: किं कारिण: सर्वे आहो स्वित्कतिचिन्नृणाम् ॥ ३९ ॥

Text 40

यमदूता ऊचु:
वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्यय: ।
वेदो नारायण: साक्षात्स्वयम्भूरिति शुश्रुम ॥ ४० ॥

Text 41

येन स्वधाम्न्यमी भावा रज:सत्त्वतमोमया: ।
गुणनामक्रियारूपैर्विभाव्यन्ते यथातथम् ॥ ४१ ॥

Text 42

सूर्योऽग्नि: खं मरुद्देव: सोम: सन्ध्याहनी दिश: ।
कं कु: स्वयं धर्म इति ह्येते दैह्यस्य साक्षिण: ॥ ४२ ॥

Text 43

एतैरधर्मो विज्ञात: स्थानं दण्डस्य युज्यते ।
सर्वे कर्मानुरोधेन दण्डमर्हन्ति कारिण: ॥ ४३ ॥

Text 44

सम्भवन्ति हि भद्राणि विपरीतानि चानघा: ।
कारिणां गुणसङ्गोऽस्ति देहवान्न ह्यकर्मकृत् ॥ ४४ ॥

Text 45

येन यावान्यथाधर्मो धर्मो वेह समीहित: ।
स एव तत्फलं भुङ्क्ते तथा तावदमुत्र वै ॥ ४५ ॥

Text 46

यथेह देवप्रवरास्त्रैविध्यमुपलभ्यते ।
भूतेषु गुणवैचित्र्यात्तथान्यत्रानुमीयते ॥ ४६ ॥

Text 47

वर्तमानोऽन्ययो: कालो गुणाभिज्ञापको यथा ।
एवं जन्मान्ययोरेतद्धर्माधर्मनिदर्शनम् ॥ ४७ ॥

Text 48

मनसैव पुरे देव: पूर्वरूपं विपश्यति ।
अनुमीमांसतेऽपूर्वं मनसा भगवानज: ॥ ४८ ॥

Text 49

यथाज्ञस्तमसा युक्त उपास्ते व्यक्तमेव हि ।
न वेद पूर्वमपरं नष्टजन्मस्मृतिस्तथा ॥ ४९ ॥

Text 50

पञ्चभि: कुरुते स्वार्थान् पञ्च वेदाथ पञ्चभि: ।
एकस्तु षोडशेन त्रीन् स्वयं सप्तदशोऽश्नुते ॥ ५० ॥

Text 51

तदेतत्षोडशकलं लिङ्गं शक्तित्रयं महत् ।
धत्तेऽनुसंसृतिं पुंसि हर्षशोकभयार्तिदाम् ॥ ५१ ॥

Text 52

देह्यज्ञोऽजितषड्‌वर्गो नेच्छन्कर्माणि कार्यते ।
कोशकार इवात्मानं कर्मणाच्छाद्य मुह्यति ॥ ५२ ॥

Text 53

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवश: कर्म गुणै: स्वाभाविकैर्बलात् ॥ ५३ ॥

Text 54

लब्ध्वा निमित्तमव्यक्तं व्यक्ताव्यक्तं भवत्युत ।
यथायोनि यथाबीजं स्वभावेन बलीयसा ॥ ५४ ॥

Text 55

एष प्रकृतिसङ्गेन पुरुषस्य विपर्यय: ।
आसीत्स एव नचिरादीशसङ्गाद्विलीयते ॥ ५५ ॥

Texts 56-57

अयं हि श्रुतसम्पन्न: शीलवृत्तगुणालय: ।
धृतव्रतो मृदुर्दान्त: सत्यवाङ्‍मन्त्रविच्छुचि: ॥ ५६ ॥
गुर्वग्‍न्यतिथिवृद्धानां शुश्रूषुरनहङ्‌कृत: ।
सर्वभूतसुहृत्साधुर्मितवागनसूयक: ॥ ५७ ॥

Texts 58-60

एकदासौ वनं यात: पितृसन्देशकृद् द्विज: ।
आदाय तत आवृत्त: फलपुष्पसमित्कुशान् ॥ ५८ ॥
ददर्श कामिनं कञ्चिच्छूद्रं सह भुजिष्यया ।
पीत्वा च मधु मैरेयं मदाघूर्णितनेत्रया ॥ ५९ ॥
मत्तया विश्लथन्नीव्या व्यपेतं निरपत्रपम् ।
क्रीडन्तमनुगायन्तं हसन्तमनयान्तिके ॥ ६० ॥

Text 61

द‍ृष्ट्वा तां कामलिप्तेन बाहुना परिरम्भिताम् ।
जगाम हृच्छयवशं सहसैव विमोहित: ॥ ६१ ॥

Text 62

स्तम्भयन्नात्मनात्मानं यावत्सत्त्वं यथाश्रुतम् ।
न शशाक समाधातुं मनो मदनवेपितम् ॥ ६२ ॥

Text 63

तन्निमित्तस्मरव्याजग्रहग्रस्तो विचेतन: ।
तामेव मनसा ध्यायन् स्वधर्माद्विरराम ह ॥ ६३ ॥

Text 64

तामेव तोषयामास पित्र्येणार्थेन यावता ।
ग्राम्यैर्मनोरमै: कामै: प्रसीदेत यथा तथा ॥ ६४ ॥

Text 65

विप्रां स्वभार्यामप्रौढां कुले महति लम्भिताम् ।
विससर्जाचिरात्पाप: स्वैरिण्यापाङ्गविद्धधी: ॥ ६५ ॥

Text 66

यतस्ततश्चोपनिन्ये न्यायतोऽन्यायतो धनम् ।
बभारास्या: कुटुम्बिन्या: कुटुम्बं मन्दधीरयम् ॥ ६६ ॥

Text 67

यदसौ शास्त्रमुल्लङ्‌घ्य स्वैरचार्यतिगर्हित: ।
अवर्तत चिरं कालमघायुरशुचिर्मलात् ॥ ६७ ॥

Text 68

तत एनं दण्डपाणे: सकाशं कृतकिल्बिषम् ।
नेष्यामोऽकृतनिर्वेशं यत्र दण्डेन शुद्ध्यति ॥ ६८ ॥

History Of Ayurveda: Why Is This Ancient Science Still Relevant?

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The History of Ayurveda reveals one of humanity’s oldest and most comprehensive systems of health and well-being. Developed in ancient India thousands of years ago, Ayurveda is far more than a medical tradition. It is a complete science of life that seeks harmony between the body, mind, senses, and consciousness.

Although modern medicine has transformed healthcare in many ways, Ayurveda continues to attract global attention because of its personalized approach to health, emphasis on prevention, and deep understanding of the relationship between human life and nature. Rooted in Vedic wisdom, Ayurveda teaches that true health arises when individuals live in accordance with natural laws and maintain balance within themselves.

Today, researchers, practitioners, and seekers worldwide are rediscovering the profound insights contained within the History of Ayurveda, making this ancient science increasingly relevant in contemporary life.

The Divine and Historical Origins of Ayurveda

According to traditional Vedic understanding, Ayurveda is not considered a human invention. Rather, it is regarded as divine knowledge revealed for the welfare of humanity.

Ancient texts explain that this knowledge originated from Lord Brahma, the creator within the Vedic cosmology. The wisdom was transmitted through great sages (rishis), who preserved and taught it for the benefit of future generations.

Historically, Ayurveda traces its roots to the Vedic period. References to medicinal plants, healing practices, and health principles are found throughout the Vedas, especially:

  • Rig Veda
  • Atharva Veda
  • Yajur Veda
  • Sama Veda

Among these, the Atharva Veda contains extensive discussions on healing and medicinal herbs.

The teachings were later systematized by great scholars such as:

Charaka

The renowned physician Charaka compiled and refined medical knowledge into the Charaka Samhita, one of Ayurveda’s foundational texts. It focuses primarily on internal medicine, diagnosis, prevention, and lifestyle management.

Sushruta

The Sushruta Samhita became one of the earliest comprehensive texts on surgery and anatomy. Sushruta’s contributions demonstrate the remarkable sophistication of ancient Indian medical science.

Together, these texts established the foundation of Ayurvedic knowledge that continues to guide practitioners today.

Philosophical Foundations Behind Ayurveda

To understand the History of Ayurveda, one must also understand its philosophical roots.

Ayurveda developed alongside several classical schools of Vedic thought, including:

  • Nyaya (logic)
  • Vaisheshika (natural philosophy)
  • Samkhya (analysis of matter and consciousness)

These philosophical systems provided the intellectual framework through which health, disease, and human existence were understood.

Ayurveda views the human being not merely as a physical body but as a combination of:

  • Body
  • Mind
  • Intelligence
  • Consciousness

This understanding aligns closely with Vedic teachings that distinguish the eternal ātma (self) from the temporary physical body. Health therefore involves more than symptom management; it includes harmony at every level of existence.

The Five Great Elements of Ayurveda

A central principle of Ayurveda is the doctrine of the Pancha Mahabhutas, or five great elements.

According to Ayurvedic philosophy, the entire universe—including the human body—is composed of:

  1. Akasha (Ether or Space)
  2. Vayu (Air)
  3. Tejas (Fire)
  4. Jala (Water)
  5. Prithvi (Earth)

These elements combine in various proportions to create all physical manifestations.

Just as nature operates through the interaction of these elements, the human body functions through their dynamic balance. Disease arises when this natural equilibrium is disturbed.

History of Ayurveda and the Tridosha Theory

Understanding Vata, Pitta, and Kapha

One of the most recognized contributions in the History of Ayurveda is the theory of the Tridoshas.

The three doshas are biological energies formed from combinations of the five elements.

Vata Dosha

Composed primarily of air and ether.

Functions include:

  • Movement
  • Nervous system activity
  • Circulation
  • Elimination

When aggravated, Vata may contribute to anxiety, dryness, and irregular bodily functions.

Pitta Dosha

Composed mainly of fire and water.

Functions include:

  • Digestion
  • Metabolism
  • Body temperature regulation
  • Vision

Excessive Pitta may result in inflammation, irritation, or excessive heat within the body.

Kapha Dosha

Composed primarily of earth and water.

Functions include:

  • Structure
  • Lubrication
  • Stability
  • Immunity

When imbalanced, Kapha may manifest as lethargy, congestion, or excessive accumulation.

Ayurveda teaches that every individual possesses a unique constitutional makeup known as Prakriti, determined by the specific balance of these doshas.

The Ayurvedic Understanding of the Human Body

Ayurveda describes the body through several interconnected systems.

Sapta Dhatus: The Seven Tissues

The seven bodily tissues are:

  1. Rasa (plasma and fluids)
  2. Rakta (blood)
  3. Mamsa (muscle)
  4. Meda (fat tissue)
  5. Asthi (bone)
  6. Majja (marrow and nervous tissue)
  7. Shukra (reproductive tissue)

These tissues nourish one another sequentially and support the body’s structure and function.

Tri Malas: The Three Waste Products

Ayurveda identifies three primary waste products:

  • Purisha (feces)
  • Mutra (urine)
  • Sveda (sweat)

Proper elimination is considered essential for maintaining health.

Agni: The Digestive Fire

Another fundamental concept is Agni, the metabolic and digestive fire.

Strong Agni supports:

  • Digestion
  • Immunity
  • Energy production
  • Tissue nourishment

Disturbances in Agni are regarded as the root cause of many diseases.

Ayurvedic Therapies and Panchakarma

Ayurveda emphasizes prevention before cure.

Treatment strategies are customized according to an individual’s constitution, lifestyle, age, environment, and health condition.

Among its most respected therapies is Panchakarma, a system of purification and rejuvenation.

The Five Actions of Panchakarma

These include:

  • Vamana (therapeutic emesis)
  • Virechana (purgation)
  • Basti (medicated enemas)
  • Nasya (nasal therapies)
  • Rakta Mokshana (blood purification techniques)

The purpose of Panchakarma is to remove accumulated toxins, restore balance, and strengthen overall vitality.

Ayurveda in the Modern World

In recent decades, Ayurveda has gained renewed recognition across the globe.

Modern researchers are increasingly interested in:

  • Personalized medicine
  • Preventive healthcare
  • Mind-body medicine
  • Herbal therapeutics

One emerging field, known as Ayurgenomics, seeks to understand how Ayurvedic constitutional types may correlate with genetic and biological differences among individuals.

This growing interest reflects Ayurveda’s long-standing emphasis on treating each person according to their unique constitution rather than applying a uniform approach to all patients.

Challenges and Opportunities for Ayurveda

Despite its rich heritage, Ayurveda faces several challenges.

These include:

  • Standardization of herbal preparations
  • Scientific validation of traditional formulations
  • Quality control of medicinal plants
  • Integration with contemporary healthcare systems

At the same time, advances in scientific research offer opportunities to explore Ayurvedic principles through modern methodologies.

A balanced approach that respects both traditional wisdom and rigorous scientific inquiry may help Ayurveda continue serving humanity in the future.

Conclusion

The History of Ayurveda demonstrates the remarkable depth of ancient Indian knowledge regarding health, nature, and human well-being. From the teachings of the Vedas to the classical works of Charaka and Sushruta, Ayurveda presents a holistic vision in which physical health, mental balance, ethical living, and spiritual awareness are interconnected.

Its teachings remind us that health is not merely the absence of disease but a state of harmony with ourselves, with nature, and ultimately with the higher order that governs all life. As modern society searches for sustainable approaches to wellness, the timeless principles preserved within Ayurveda continue to offer valuable guidance for generations to come.

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Srila Prabhupada on Sleep: What Is the Real Difficulty?

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The teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada were often conveyed not only through lectures and books but also through simple personal interactions that revealed profound spiritual truths. One such lesson concerns a topic that affects every human being—sleep.

The subject of sleep may appear ordinary, yet Srila Prabhupada on sleep consistently emphasized an important spiritual principle: human life is valuable, temporary, and meant for self-realization. Every moment should therefore be used thoughtfully in the service of Krishna.

A recollection from one of his personal servants illustrates how Srila Prabhupada viewed time, rest, and the urgency of spiritual life.

A Lesson in Humility

During a visit to the Dallas gurukula, Srila Prabhupada called his servant into his room shortly after taking a brief afternoon rest.

He asked whether the servant had taken a nap after lunch.

When the answer was no, Srila Prabhupada explained simply:

“I am an old man. I cannot sleep very long at one time, so I take a nap after lunch.”

Although seemingly casual, this statement reflected one of Srila Prabhupada’s remarkable qualities—humility.

Despite leading a worldwide spiritual movement, authoring dozens of books, and traveling constantly, he never portrayed himself as extraordinary. He spoke naturally and honestly, acknowledging the practical realities of age while continuing to dedicate every possible moment to Krishna’s service.

His humility attracted the hearts of countless followers and remains one of the defining features of his character.

Srila Prabhupada’s View of Time

On another occasion, while preparing to take rest for the evening, Srila Prabhupada made a striking statement:

“Whenever I go to take rest, I think, ‘Now I am going to waste my time.'”

This remark reveals much about his consciousness.

From an ordinary perspective, sleep is simply a biological necessity. From a spiritual perspective, however, every moment represents an opportunity for service, hearing, chanting, writing, teaching, or remembering Krishna.

Srila Prabhupada understood that human life is limited. The Vedic scriptures repeatedly remind us that time is constantly carrying all embodied beings toward old age, disease, and death. Therefore, the wise use every available moment for activities that have eternal value.

Importantly, Srila Prabhupada did not reject sleep altogether. He rested when necessary. Rather, he demonstrated an attitude of spiritual urgency—a desire not to waste even a single moment unnecessarily.

The Example of Tireless Service

Perhaps the most remarkable aspect of Srila Prabhupada’s life was the consistency between his teachings and his personal example.

At the age of seventy, he crossed the ocean from India to America with little material support and immense faith in the instructions of his spiritual master.

By seventy-five, he was continuously traveling around the world, inspiring disciples, establishing temples, writing books, and guiding a rapidly expanding spiritual movement.

Many younger disciples struggled to keep pace with him.

Even during morning walks, devotees would sometimes become tired while Srila Prabhupada continued walking energetically. His determination arose not from bodily strength alone but from spiritual conviction.

The Bhagavad-gita explains that one who is fixed in a higher purpose can transcend many of the limitations imposed by ordinary material consciousness. Srila Prabhupada’s life vividly demonstrated this principle.

The Flight Lesson

One memorable incident occurred during a short flight departing from New York.

Several devotees had arranged seats close to Srila Prabhupada. As the flight progressed, some of them gradually began falling asleep.

Their heads nodded forward and then jerked upright repeatedly.

Observing this scene, Srila Prabhupada commented:

“Just see. Everyone is wide awake except for the devotees. They are in maya, sleeping. Everyone else is awake. Why they cannot stay awake?”

His observation was direct and pointed.

Those who knew Srila Prabhupada understood that such remarks were not intended merely as criticism. Rather, they were opportunities for instruction.

He consistently challenged his disciples to rise above complacency and cultivate greater determination in devotional service.

What Was Srila Prabhupada Teaching?

At first glance, one might conclude that Srila Prabhupada was simply advocating less sleep.

However, the deeper lesson concerns consciousness rather than merely physical rest.

The Vedic scriptures often use sleep as a metaphor for spiritual forgetfulness.

A person absorbed exclusively in bodily concerns may be described as spiritually asleep, regardless of how physically active they appear. Conversely, one engaged in hearing and chanting about Krishna is spiritually awake, even while performing ordinary duties.

Srila Prabhupada frequently emphasized that Krishna consciousness means awakening from the long sleep of material illusion.

The real challenge, therefore, is not merely staying physically awake but remaining spiritually alert.

The Difference Between Necessity and Indulgence

The Vedic tradition advocates balance.

Bhagavad-gita 6.16–17 teaches that spiritual advancement is difficult for one who eats too much, eats too little, sleeps too much, or sleeps too little. Moderation is essential.

Srila Prabhupada himself followed this principle.

He rested when necessary but refused to become controlled by bodily demands. Sleep served his mission; his mission did not serve sleep.

This distinction is crucial.

The problem is not sleep itself. The problem arises when comfort becomes more important than spiritual growth, service, or self-realization.

The Urgency of Human Life

Underlying Srila Prabhupada’s comments was a profound appreciation for the rare opportunity of human life.

According to Vedic wisdom, the human form offers a unique chance to inquire about the Absolute Truth, understand the nature of the self (atma), and revive one’s forgotten relationship with Krishna.

Such opportunities are temporary.

Time passes quickly, and once a moment is gone, it can never be reclaimed.

This awareness produced a healthy urgency in Srila Prabhupada’s life—not anxiety, but purposeful engagement.

Every lecture, conversation, book, journey, and instruction reflected his desire to use time in the most meaningful way possible.

Applying This Lesson Today

Most practitioners are not expected to imitate Srila Prabhupada’s extraordinary schedule.

Rather, we can follow his example according to our own capacity.

The essential question is not:

“How little can I sleep?”

The more important question is:

“How effectively am I using the time Krishna has given me?”

By examining our daily habits, priorities, and distractions, we can gradually align our lives more closely with spiritual purpose.

Even small improvements in discipline can have a significant impact on devotional growth.

Conclusion

The teachings of Srila Prabhupada on sleep reveal far more than a discussion about rest. They illuminate a deeper principle—the sacred value of time and the urgency of spiritual life.

Srila Prabhupada viewed every moment as an opportunity to serve Krishna and benefit others. His personal example demonstrated that genuine spiritual advancement is not measured merely by external activity but by the sincerity with which one uses the gifts of time, energy, and consciousness.

For sincere practitioners, his words remain a timeless reminder: human life is precious, and every moment used in Krishna’s service becomes eternally meaningful.

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Cultivating Good Vaishnava Relationships In Devotional Life

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One of the most important aspects of spiritual life is learning how to cultivate meaningful relationships with fellow devotees. While devotional service centers on one’s relationship with Krishna, that relationship naturally develops in the association of His devotees. Therefore, cultivating good Vaishnava relationships is not merely a social skill—it is an essential component of bhakti-yoga.

Many sincere practitioners struggle with feelings of vulnerability, misunderstanding, emotional hurt, and interpersonal friction within devotional communities. Such experiences can leave one feeling discouraged and uncertain about how to respond in a spiritually mature manner. However, the teachings of the Vaishnava acharyas provide practical guidance for navigating these challenges while deepening one’s devotion.

Why Vaishnava Relationships Are Essential

Krishna is never alone. He is eternally surrounded by His loving devotees, and therefore devotional life naturally includes learning how to associate with and serve others.

The scriptures explain that spiritual advancement flourishes through sadhu-sanga—the association of devotees. Through such association, faith is strengthened, knowledge becomes practical, and one’s relationship with Krishna gradually matures.

Srila Rupa Goswami, in the Nectar of Instruction, provides detailed guidance on how devotees should interact according to spiritual qualification. Understanding these principles helps prevent unrealistic expectations and unnecessary disappointments.

Understanding Different Levels of Devotees

A key principle in cultivating good Vaishnava relationships is recognizing that devotees are at different stages of spiritual development.

Not every sincere devotee has fully developed qualities such as patience, compassion, humility, and emotional maturity. Some may still be influenced by previous conditioning and material habits while sincerely practicing devotional service.

This understanding helps one avoid harsh judgment. Rather than focusing exclusively on temporary shortcomings, one learns to appreciate the deeper spiritual identity of a devotee—a soul striving to take shelter of Krishna’s lotus feet.

The Bhagavad-gita teaches that even if a devotee occasionally exhibits imperfections, sincere devotional service gradually purifies all undesirable qualities. Therefore, respect should be based on one’s sincere effort to serve Krishna rather than temporary external behavior.

Seeing Beyond External Behavior

One of the greatest challenges in devotional communities is learning to distinguish between the eternal soul and temporary material conditioning.

When a devotee speaks harshly, behaves insensitively, or acts selfishly, it can be painful. Yet spiritual vision requires us to see beyond the immediate action and recognize the soul within.

This does not mean ignoring inappropriate behavior or pretending hurt does not exist. Rather, it means understanding that every practitioner is undergoing purification.

As one’s spiritual vision develops, respect becomes rooted in recognizing another person’s sincere connection to Krishna rather than judging them solely by occasional mistakes.

Seeking Shelter Through Guru and Advanced Devotees

While offering respect to all devotees, the scriptures emphasize the importance of seeking deeper association with advanced Vaishnavas.

Srila Prabhupada explains that spiritual relationships require thoughtful discrimination. One should especially cultivate service and affection toward spiritually mature devotees who can provide guidance, inspiration, and protection.

A devotee who feels sheltered by Guru, sadhu, and Krishna develops inner stability. This shelter provides strength to tolerate misunderstandings, criticism, and difficulties without becoming overwhelmed.

When Krishna remains the center of all relationships, one’s emotional well-being becomes less dependent upon the reactions of others.

Cultivating Trust Through Loving Exchanges

Srila Prabhupada often taught that relationships are built upon love and trust.

Trust develops gradually through meaningful interactions, appreciation, service, and sincere communication. Rather than trying to establish deep relationships with everyone, it is often beneficial to cultivate a few close spiritual friendships centered on Krishna consciousness.

Rupa Goswami describes six loving exchanges that strengthen devotional relationships:

The Six Loving Exchanges

  • Giving gifts
  • Accepting gifts
  • Revealing one’s mind in confidence
  • Inquiring confidentially
  • Offering prasadam
  • Accepting prasadam

These exchanges may appear simple, but when performed with sincerity and spiritual purpose, they create deep bonds of affection and mutual support.

Lord Caitanya Mahaprabhu personally demonstrated these principles through His loving dealings with His associates.

Communicating Difficulties with Humility

Misunderstandings inevitably arise in all human relationships.

When difficulties occur, devotees are encouraged to communicate honestly while avoiding accusation or confrontation. Instead of focusing on another person’s faults, one can explain how a particular interaction affected them and seek mutual understanding.

Often misunderstandings result not from malicious intent but from differing perspectives, assumptions, or circumstances.

Giving others the benefit of the doubt is an important Vaishnava quality. Open and respectful communication frequently reveals that perceived offenses were never intended.

Such conversations require humility but often lead to stronger and healthier relationships.

The Role of Tolerance and Forgiveness

A central element in cultivating good Vaishnava relationships is learning forgiveness.

Forgiveness is not weakness. Rather, it is a sign of spiritual strength and deep faith in Krishna’s arrangement.

The scriptures repeatedly glorify tolerance as an ornament of a devotee. Great personalities such as Haridasa Thakura, Srivasa Thakura, Maharaja Ambarisha, and Draupadi demonstrated extraordinary forgiveness even under severe provocation.

Their example teaches that difficulties should not always be viewed merely as actions performed by another person. Instead, a devotee recognizes the operation of karma and the supreme supervision of Krishna.

This perspective helps transform resentment into introspection and growth.

Understanding Divine Arrangement

One profound teaching of the Vaishnava tradition is that nothing occurs independently of Krishna’s sanction.

This does not excuse wrongdoing, but it encourages a higher perspective. Instead of asking, “Why did this person do this to me?” a devotee may ask, “What can Krishna teach me through this experience?”

Such reflection transforms challenges into opportunities for purification.

The examples of Dharma the bull, Mother Earth, Maharaja Pariksit, and Maharaja Ambarisha demonstrate how great souls remain steady even when facing injustice, insult, or hardship.

Their strength came from seeing Krishna’s hand behind every circumstance.

Conflict as an Opportunity for Growth

Many people imagine that spiritual relationships should be free from disagreement. However, genuine relationships naturally include differences, misunderstandings, and moments of tension.

The measure of a relationship is not the absence of conflict but the manner in which conflict is resolved.

When devotees approach disagreements with humility, respect, and a desire to please Krishna, challenges often become opportunities for deeper understanding and stronger bonds.

Offering obeisances, seeking forgiveness, and restoring positive dealings are not signs of defeat. They are expressions of spiritual maturity.

Relationships strengthened through forgiveness often become far deeper than those that have never been tested.

Conclusion

Cultivating good Vaishnava relationships requires patience, humility, forgiveness, and spiritual vision. While misunderstandings and emotional challenges may arise, they need not become obstacles to devotional life.

By seeing devotees as eternal souls striving for Krishna’s shelter, seeking guidance from advanced Vaishnavas, practicing loving exchanges, and cultivating forgiveness, one gradually develops healthy and spiritually nourishing relationships.

Ultimately, cultivating good Vaishnava relationships is not simply about getting along with others. It is about learning to see every interaction as an opportunity to serve Krishna, deepen one’s character, and advance toward pure devotional service. When Guru and Krishna remain at the center, even life’s relational challenges become stepping stones on the path back to Godhead.

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Srimad Bhagavatam | Canto 5 | Chapter 26 | Verses

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A Description of the Hellish Planets

Text 1

rājovāca
maharṣa etad vaicitryaṁ lokasya katham iti.

Text 2

ṛṣir uvāca
tri-guṇatvāt kartuḥ śraddhayā karma-gatayaḥ pṛthag-vidhāḥ sarvā eva sarvasya tāratamyena bhavanti.

Text 3

athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttās tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ.

Text 4

rājovāca
narakā nāma bhagavan kiṁ deśa-viśeṣā athavā bahis tri-lokyā āhosvid antarāla iti.

Text 5

ṛṣir uvāca
antarāla eva tri-jagatyās tu diśi dakṣiṇasyām adhastād bhūmer upariṣṭāc ca jalād yasyām agniṣvāttādayaḥ pitṛ-gaṇā diśi svānāṁ gotrāṇāṁ parameṇa samādhinā satyā evāśiṣa āśāsānā nivasanti.

Text 6

yatra ha vāva bhagavān pitṛ-rājo vaivasvataḥ sva-viṣayaṁ prāpiteṣu sva-puruṣair jantuṣu sampareteṣu yathā-karmāvadyaṁ doṣam evānullaṅghita-bhagavac-chāsanaḥ sagaṇo damaṁ dhārayati.

Text 7

tatra haike narakān eka-viṁśatiṁ gaṇayanti atha tāṁs te rājan nāma-rūpa-lakṣaṇato ’nukramiṣyāmas tāmisro ’ndhatāmisro rauravo mahārauravaḥ kumbhīpākaḥ kālasūtram asipatravanaṁ sūkaramukham andhakūpaḥ kṛmibhojanaḥ sandaṁśas taptasūrmir vajrakaṇṭaka-śālmalī vaitaraṇī pūyodaḥ prāṇarodho viśasanaṁ lālābhakṣaḥ sārameyādanam avīcir ayaḥpānam iti; kiñca kṣārakardamo rakṣogaṇa-bhojanaḥ śūlaproto dandaśūko ’vaṭa-nirodhanaḥ paryāvartanaḥ sūcīmukham ity aṣṭā-viṁśatir narakā vividha-yātanā-bhūmayaḥ.

Text 8

tatra yas tu para-vittāpatya-kalatrāṇy apaharati sa hi kāla-pāśa-baddho yama-puruṣair ati-bhayānakais tāmisre narake balān nipātyate anaśanānudapāna-daṇḍa-tāḍana-santarjanādibhir yātanābhir yātyamāno jantur yatra kaśmalam āsādita ekadaiva mūrcchām upayāti tāmisra-prāye.

Text 9

evam evāndhatāmisre yas tu vañcayitvā puruṣaṁ dārādīn upayuṅkte yatra śarīrī nipātyamāno yātanā-stho vedanayā naṣṭa-matir naṣṭa-dṛṣṭiś ca bhavati yathā vanaspatir vṛścyamāna-mūlas tasmād andhatāmisraṁ tam upadiśanti.

Text 10

yas tv iha vā etad aham iti mamedam iti bhūta-droheṇa kevalaṁ sva-kuṭumbam evānudinaṁ prapuṣṇāti sa tad iha vihāya svayam eva tad-aśubhena raurave nipatati.

Text 11

ye tv iha yathaivāmunā vihiṁsitā jantavaḥ paratra yama-yātanām upagataṁ ta eva ruravo bhūtvā tathā tam eva vihiṁsanti tasmād rauravam ity āhū rurur iti sarpād ati-krūra-sattvasyāpadeśaḥ.

Text 12

evam eva mahārauravo yatra nipatitaṁ puruṣaṁ kravyādā nāma ruravas taṁ kravyeṇa ghātayanti yaḥ kevalaṁ dehambharaḥ.

Text 13

yas tv iha vā ugraḥ paśūn pakṣiṇo vā prāṇata uparandhayati tam apakaruṇaṁ puruṣādair api vigarhitam amutra yamānucarāḥ kumbhīpāke tapta-taile uparandhayanti.

Text 14

yas tv iha brahma-dhruk sa kālasūtra-saṁjñake narake ayuta-yojana-parimaṇḍale tāmramaye tapta-khale upary-adhastād agny-arkābhyām ati-tapyamāne ’bhiniveśitaḥ kṣut-pipāsābhyāṁ ca dahyamānāntar-bahiḥ-śarīra āste śete ceṣṭate ’vatiṣṭhati paridhāvati ca yāvanti paśu-romāṇi tāvad varṣa-sahasrāṇi.

Text 15

yas tv iha vai nija-veda-pathād anāpady apagataḥ pākhaṇḍaṁ copagatas tam asi-patravanaṁ praveśya kaśayā praharanti tatra hāsāv itas tato dhāvamāna ubhayato dhārais tāla-vanāsi-patraiś chidyamāna-sarvāṅgo hā hato ’smīti paramayā vedanayā mūrcchitaḥ pade pade nipatati sva-dharmahā pākhaṇḍānugataṁ phalaṁ bhuṅkte.

Text 16

yas tv iha vai rājā rāja-puruṣo vā adaṇḍye daṇḍaṁ praṇayati brāhmaṇe vā śarīra-daṇḍaṁ sa pāpīyān narake ’mutra sūkaramukhe nipatati tatrātibalair viniṣpiṣyamāṇāvayavo yathaivehekṣukhaṇḍa ārta-svareṇa svanayan kvacin mūrcchitaḥ kaśmalam upagato yathaivehā-dṛṣṭa-doṣā uparuddhāḥ.

Text 17

yas tv iha vai bhūtānām īśvaropakalpita-vṛttīnām avivikta-para-vyathānāṁ svayaṁ puruṣopakalpita-vṛttir vivikta-para-vyatho vyathām ācarati sa paratrāndhakūpe tad-abhidroheṇa nipatati tatra hāsau tair jantubhiḥ paśu-mṛga-pakṣi-sarīsṛpair maśaka-yūkā-matkuṇa-makṣikādibhir ye ke cābhidrugdhās taiḥ sarvato ’bhidruhyamāṇas tamasi vihata-nidrā-nirvṛtir alabdhāvasthānaḥ parikrāmati yathā kuśarīre jīvaḥ.

Text 18

yas tv iha vā asaṁvibhajyāśnāti yat kiñcanopanatam anirmita-pañca-yajño vāyasa-saṁstutaḥ sa paratra kṛmibhojane narakādhame nipatati tatra śata-sahasra-yojane kṛmi-kuṇḍe kṛmi-bhūtaḥ svayaṁ kṛmibhir eva bhakṣyamāṇaḥ kṛmi-bhojano yāvat tad aprattāprahūtādo ’nirveśam ātmānaṁ yātayate.

Text 19

yas tv iha vai steyena balād vā hiraṇya-ratnādīni brāhmaṇasya vāpaharaty anyasya vānāpadi puruṣas tam amutra rājan yama-puruṣā ayasmayair agni-piṇḍaiḥ sandaṁśais tvaci niṣkuṣanti.

Text 20

yas tv iha vā agamyāṁ striyam agamyaṁ vā puruṣaṁ yoṣid abhigacchati tāv amutra kaśayā tāḍayantas tigmayā sūrmyā lohamayyā puruṣam āliṅgayanti striyaṁ ca puruṣa-rūpayā sūrmyā.

Text 21

yas tv iha vai sarvābhigamas tam amutra niraye vartamānaṁ vajrakaṇṭaka-śālmalīm āropya niṣkarṣanti.

Text 22

ye tv iha vai rājanyā rāja-puruṣā vā apākhaṇḍā dharma-setūn bhindanti te samparetya vaitaraṇyāṁ nipatanti bhinna-maryādās tasyāṁ niraya-parikhā-bhūtāyāṁ nadyāṁ yādo-gaṇair itas tato bhakṣyamāṇā ātmanā na viyujyamānāś cāsubhir uhyamānāḥ svāghena karma-pākam anusmaranto viṇ-mūtra-pūya-śoṇita-keśa-nakhāsthi-medo-māṁsa-vasā-vāhinyām upatapyante.

Text 23

ye tv iha vai vṛṣalī-patayo naṣṭa-śaucācāra-niyamās tyakta-lajjāḥ paśu-caryāṁ caranti te cāpi pretya pūya-viṇ-mūtra-śleṣma-malā-pūrṇārṇave nipatanti tad evātibībhatsitam aśnanti.

Text 24

ye tv iha vai śva-gardabha-patayo brāhmaṇādayo mṛgayā vihārā atīrthe ca mṛgān nighnanti tān api samparetāḻ lakṣya-bhūtān yama-puruṣā iṣubhir vidhyanti.

Text 25

ye tv iha vai dāmbhikā dambha-yajñeṣu paśūn viśasanti tān amuṣmiḻ loke vaiśase narake patitān niraya-patayo yātayitvā viśasanti.

Text 26

yas tv iha vai savarṇāṁ bhāryāṁ dvijo retaḥ pāyayati kāma-mohitas taṁ pāpa-kṛtam amutra retaḥ-kulyāyāṁ pātayitvā retaḥ sampāyayanti.

Text 27

ye tv iha vai dasyavo ’gnidā garadā grāmān sārthān vā vilumpanti rājāno rāja-bhaṭā vā tāṁś cāpi hi paretya yamadūtā vajra-daṁṣṭrāḥ śvānaḥ sapta-śatāni viṁśatiś ca sarabhasaṁ khādanti.

Text 28

yas tv iha vā anṛtaṁ vadati sākṣye dravya-vinimaye dāne vā kathañcit sa vai pretya narake ’vīcimaty adhaḥ-śirā niravakāśe yojana-śatocchrāyād giri-mūrdhnaḥ sampātyate yatra jalam iva sthalam aśma-pṛṣṭham avabhāsate tad avīcimat tilaśo viśīryamāṇa-śarīro na mriyamāṇaḥ punar āropito nipatati.

Text 29

yas tv iha vai vipro rājanyo vaiśyo vā soma-pīthas tat-kalatraṁ vā surāṁ vrata-stho ’pi vā pibati pramādatas teṣāṁ nirayaṁ nītānām urasi padākramyāsye vahninā dravamāṇaṁ kārṣṇāyasaṁ niṣiñcanti.

Text 30

atha ca yas tv iha vā ātma-sambhāvanena svayam adhamo janma-tapo-vidyācāra-varṇāśramavato varīyaso na bahu manyeta sa mṛtaka eva mṛtvā kṣārakardame niraye ’vāk-śirā nipātito durantā yātanā hy aśnute.

Text 31

ye tv iha vai puruṣāḥ puruṣa-medhena yajante yāś ca striyo nṛ-paśūn khādanti tāṁś ca te paśava iva nihatā yama-sadane yātayanto rakṣo-gaṇāḥ saunikā iva svadhitināvadāyāsṛk pibanti nṛtyanti ca gāyanti ca hṛṣyamāṇā yatheha puruṣādāḥ.

Text 32

ye tv iha vā anāgaso ’raṇye grāme vā vaiśrambhakair upasṛtān upaviśrambhayya jijīviṣūn śūla-sūtrādiṣūpaprotān krīḍanakatayā yātayanti te ’pi ca pretya yama-yātanāsu śūlādiṣu protātmānaḥ kṣut-tṛḍbhyāṁ cābhihatāḥ kaṅka-vaṭādibhiś cetas tatas tigma-tuṇḍair āhanyamānā ātma-śamalaṁ smaranti.

Text 33

ye tv iha vai bhūtāny udvejayanti narā ulbaṇa-svabhāvā yathā dandaśūkās te ’pi pretya narake dandaśūkākhye nipatanti yatra nṛpa dandaśūkāḥ pañca-mukhāḥ sapta-mukhā upasṛtya grasanti yathā bileśayān.

Text 34

ye tv iha vā andhāvaṭa-kusūla-guhādiṣu bhūtāni nirundhanti tathāmutra teṣv evopaveśya sagareṇa vahninā dhūmena nirundhanti.

Text 35

yas tv iha vā atithīn abhyāgatān vā gṛha-patir asakṛd upagata-manyur didhakṣur iva pāpena cakṣuṣā nirīkṣate tasya cāpi niraye pāpa-dṛṣṭer akṣiṇī vajra-tuṇḍā gṛdhrāḥ kaṅka-kāka-vaṭādayaḥ prasahyoru-balād utpāṭayanti.

Text 36

yas tv iha vā āḍhyābhimatir ahaṅkṛtis tiryak-prekṣaṇaḥ sarvato ’bhiviśaṅkī artha-vyaya-nāśa-cintayā pariśuṣyamāṇa-hṛdaya-vadano nirvṛtim anavagato graha ivārtham abhirakṣati sa cāpi pretya tad-utpādanotkarṣaṇa-saṁrakṣaṇa-śamala-grahaḥ sūcīmukhe narake nipatati yatra ha vitta-grahaṁ pāpa-puruṣaṁ dharmarāja-puruṣā vāyakā iva sarvato ’ṅgeṣu sūtraiḥ parivayanti.

Text 37

evaṁ-vidhā narakā yamālaye santi śataśaḥ sahasraśas teṣu sarveṣu ca sarva evādharma-vartino ye kecid ihoditā anuditāś cāvani-pate paryāyeṇa viśanti tathaiva dharmānuvartina itaratra iha tu punar-bhave ta ubhaya-śeṣābhyāṁ niviśanti.

Text 38

nivṛtti-lakṣaṇa-mārga ādāv eva vyākhyātaḥ; etāvān evāṇḍa-kośo yaś caturdaśadhā purāṇeṣu vikalpita upagīyate yat tad bhagavato nārāyaṇasya sākṣān mahā-puruṣasya sthaviṣṭhaṁ rūpam ātmamāyā-guṇamayam anuvarṇitam ādṛtaḥ paṭhati śṛṇoti śrāvayati sa upageyaṁ bhagavataḥ paramātmano ’grāhyam api śraddhā-bhakti-viśuddha-buddhir veda.

Text 39

śrutvā sthūlaṁ tathā sūkṣmaṁ
rūpaṁ bhagavato yatiḥ
sthūle nirjitam ātmānaṁ
śanaiḥ sūkṣmaṁ dhiyā nayed iti

Text 40

bhū-dvīpa-varṣa-sarid-adri-nabhaḥ-samudra-
pātāla-diṅ-naraka-bhāgaṇa-loka-saṁsthā
gītā mayā tava nṛpādbhutam īśvarasya
sthūlaṁ vapuḥ sakala-jīva-nikāya-dhāma

Srimad Bhagavatam | Canto 5 | Chapter 25 | Verses

0

The Glories of Lord Ananta

Text 1

śrī-śuka uvāca
tasya mūla-deśe triṁśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ saṅkarṣaṇam aham ity abhimāna-lakṣaṇaṁ yaṁ saṅkarṣaṇam ity ācakṣate.

Text 2

yasyedaṁ kṣiti-maṇḍalaṁ bhagavato ’nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṁ siddhārtha iva lakṣyate.

Text 3

yasya ha vā idaṁ kālenopasañjihīrṣato ’marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāṅkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaṁ śūlam uttambhayann udatiṣṭhat.

Text 4

yasyāṅghri-kamala-yugalāruṇa-viśada-nakha-maṇi-ṣaṇḍa-maṇḍaleṣv ahi-patayaḥ saha sātvatarṣabhair ekānta-bhakti-yogenāvanamantaḥ sva-vadanāni parisphurat-kuṇḍala-prabhā-maṇḍita-gaṇḍa-sthalāny ati-manoharāṇi pramudita-manasaḥ khalu vilokayanti.

Text 5

yasyaiva hi nāga-rāja-kumārya āśiṣa āśāsānāś cārv-aṅga-valaya-vilasita-viśada-vipula-dhavala-subhaga-rucira-bhuja-rajata-stambheṣv aguru-candana-kuṅkuma-paṅkānulepenāvalimpamānās tad-abhimarśanonmathita-hṛdaya-makara-dhvajāveśa-rucira-lalita-smitās tad-anurāgamada-mudita-mada-vighūrṇitāruṇa-karuṇāvaloka-nayana-vadanāravindaṁ savrīḍaṁ kila vilokayanti.

Text 6

sa eva bhagavān ananto ’nanta-guṇārṇava ādi-deva upasaṁhṛtāmarṣa-roṣa-vego lokānāṁ svastaya āste.

Text 7

dhyāyamānaḥ surāsuroraga-siddha-gandharva-vidyādhara-muni-gaṇair anavarata-mada-mudita-vikṛta-vihvala-locanaḥ sulalita-mukharikāmṛtenāpyāyamānaḥ sva-pārṣada-vibudha-yūtha-patīn aparimlāna-rāga-nava-tulasikāmoda-madhv-āsavena mādyan madhukara-vrāta-madhura-gīta-śriyaṁ vaijayantīṁ svāṁ vanamālāṁ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāñcanīṁ kakṣām udāra-līlo bibharti.

Text 8

ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaṁ hṛdaya-granthiṁ sattva-rajas-tamomayam antar-hṛdayaṁ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāṁ brahmaṇaḥ saṁślokayām āsa.

Text 9

utpatti-sthiti-laya-hetavo ’sya kalpāḥ
sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan
yad-rūpaṁ dhruvam akṛtaṁ yad ekam ātman
nānādhāt katham u ha veda tasya vartma

Text 10

mūrtiṁ naḥ puru-kṛpayā babhāra sattvaṁ
saṁśuddhaṁ sad-asad idaṁ vibhāti tatra
yal-līlāṁ mṛga-patir ādade ’navadyām
ādātuṁ svajana-manāṁsy udāra-vīryaḥ

Text 11

yan-nāma śrutam anukīrtayed akasmād
ārto vā yadi patitaḥ pralambhanād vā
hanty aṁhaḥ sapadi nṛṇām aśeṣam anyaṁ
kaṁ śeṣād bhagavata āśrayen mumukṣuḥ

Text 12

mūrdhany arpitam aṇuvat sahasra-mūrdhno
bhū-golaṁ sagiri-sarit-samudra-sattvam
ānantyād animita-vikramasya bhūmnaḥ
ko vīryāṇy adhi gaṇayet sahasra-jihvaḥ

Text 13

evam-prabhāvo bhagavān ananto
duranta-vīryoru-guṇānubhāvaḥ
mūle rasāyāḥ sthita ātma-tantro
yo līlayā kṣmāṁ sthitaye bibharti

Text 14

etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ.

Text 15

etāvatīr hi rājan puṁsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaṁ vyācakhye kim anyat kathayāma iti.

Srimad Bhagavatam | Canto 5 | Chapter 24 | Verses

0

The Subterranean Heavenly Planets

Text 1

śrī-śuka uvāca
adhastāt savitur yojanāyute svarbhānur nakṣatravac caratīty eke yo ’sāv amaratvaṁ grahatvaṁ cālabhata bhagavad-anukampayā svayam asurāpasadaḥ saiṁhikeyo hy atad-arhas tasya tāta janma karmāṇi copariṣṭād vakṣyāmaḥ.

Text 2

yad adas taraṇer maṇḍalaṁ pratapatas tad vistarato yojanāyutam ācakṣate dvādaśa-sahasraṁ somasya trayodaśa-sahasraṁ rāhor yaḥ parvaṇi tad-vyavadhāna-kṛd vairānubandhaḥ sūryā-candramasāv abhidhāvati.

Text 3

tan niśamyobhayatrāpi bhagavatā rakṣaṇāya prayuktaṁ sudarśanaṁ nāma bhāgavataṁ dayitam astraṁ tat tejasā durviṣahaṁ muhuḥ parivartamānam abhyavasthito muhūrtam udvijamānaś cakita-hṛdaya ārād eva nivartate tad uparāgam iti vadanti lokāḥ.

Text 4

tato ’dhastāt siddha-cāraṇa-vidyādharāṇāṁ sadanāni tāvan mātra eva.

Text 5

tato ’dhastād yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānāṁ vihārājiram antarikṣaṁ yāvad vāyuḥ pravāti yāvan meghā upalabhyante.

Text 6

tato ’dhastāc chata-yojanāntara iyaṁ pṛthivī yāvad dhaṁsa-bhāsa-śyena-suparṇādayaḥ patattri-pravarā utpatantīti.

Text 7

upavarṇitaṁ bhūmer yathā-sanniveśāvasthānam avaner apy adhastāt sapta bhū-vivarā ekaikaśo yojanāyutāntareṇāyāma-vistāreṇopakḷptā atalaṁ vitalaṁ sutalaṁ talātalaṁ mahātalaṁ rasātalaṁ pātālam iti.

Text 8

eteṣu hi bila-svargeṣu svargād apy adhika-kāma-bhogaiśvaryānanda-bhūti-vibhūtibhiḥ susamṛddha-bhavanodyānākrīḍa-vihāreṣu daitya-dānava-kādraveyā nitya-pramuditānurakta-kalatrāpatya-bandhu-suhṛd-anucarā gṛha-pataya īśvarād apy apratihata-kāmā māyā-vinodā nivasanti.

Text 9

yeṣu mahārāja mayena māyāvinā vinirmitāḥ puro nānā-maṇi-pravara-praveka-viracita-vicitra-bhavana-prākāra-gopura-sabhā-caitya-catvarāyatanādibhir nāgāsura-mithuna-pārāvata-śuka-sārikākīrṇa-kṛtrima-bhūmibhir vivareśvara-gṛhottamaiḥ samalaṅkṛtāś cakāsati.

Text 10

udyānāni cātitarāṁ mana-indriyānandibhiḥ kusuma-phala-stabaka-subhaga-kisalayāvanata-rucira-viṭapa-viṭapināṁ latāṅgāliṅgitānāṁ śrībhiḥ samithuna-vividha-vihaṅgama-jalāśayānām amala-jala-pūrṇānāṁ jhaṣakulollaṅghana-kṣubhita-nīra-nīraja-kumuda-kuva-laya-kahlāra-nīlotpala-lohita-śatapatrādi-vaneṣu kṛta-niketanānām eka-vihārākula-madhura-vividha-svanādibhir indriyotsavair amara-loka-śriyam atiśayitāni.

Text 11

yatra ha vāva na bhayam aho-rātrādibhiḥ kāla-vibhāgair upalakṣyate.

Text 12

yatra hi mahāhi-pravara-śiro-maṇayaḥ sarvaṁ tamaḥ prabādhante.

Text 13

na vā eteṣu vasatāṁ divyauṣadhi-rasa-rasāyanānna-pāna-snānādibhir ādhayo vyādhayo valī-palita-jarādayaś ca deha-vaivarṇya-daurgandhya-sveda-klama-glānir iti vayo ’vasthāś ca bhavanti.

Text 14

na hi teṣāṁ kalyāṇānāṁ prabhavati kutaścana mṛtyur vinā bhagavat-tejasaś cakrāpadeśāt.

Text 15

yasmin praviṣṭe ’sura-vadhūnāṁ prāyaḥ puṁsavanāni bhayād eva sravanti patanti ca.

Text 16

athātale maya-putro ’suro balo nivasati yena ha vā iha sṛṣṭāḥ ṣaṇ-ṇavatir māyāḥ kāścanādyāpi māyāvino dhārayanti yasya ca jṛmbhamāṇasya mukhatas trayaḥ strī-gaṇā udapadyanta svairiṇyaḥ kāminyaḥ puṁścalya iti yā vai bilāyanaṁ praviṣṭaṁ puruṣaṁ rasena hāṭakākhyena sādhayitvā sva-vilāsāvalokanānurāga-smita-saṁlāpopagūhanādibhiḥ svairaṁ kila ramayanti yasminn upayukte puruṣa īśvaro ’haṁ siddho ’ham ity ayuta-mahā-gaja-balam ātmānam abhimanyamānaḥ katthate madāndha iva.

Text 17

tato ’dhastād vitale haro bhagavān hāṭakeśvaraḥ sva-pārṣada-bhūta-gaṇāvṛtaḥ prajāpati-sargopabṛṁhaṇāya bhavo bhavānyā saha mithunī-bhūta āste yataḥ pravṛttā sarit-pravarā hāṭakī nāma bhavayor vīryeṇa yatra citrabhānur mātariśvanā samidhyamāna ojasā pibati tan niṣṭhyūtaṁ hāṭakākhyaṁ suvarṇaṁ bhūṣaṇenāsurendrāvarodheṣu puruṣāḥ saha puruṣībhir dhārayanti.

Text 18

tato ’dhastāt sutale udāra-śravāḥ puṇya-śloko virocanātmajo balir bhagavatā mahendrasya priyaṁ cikīrṣamāṇenāditer labdha-kāyo bhūtvā vaṭu-vāmana-rūpeṇa parākṣipta-loka-trayo bhagavad-anukampayaiva punaḥ praveśita indrādiṣv avidyamānayā susamṛddhayā śriyābhijuṣṭaḥ sva-dharmeṇārādhayaṁs tam eva bhagavantam ārādhanīyam apagata-sādhvasa āste ’dhunāpi.

Text 19

no evaitat sākṣātkāro bhūmi-dānasya yat tad bhagavaty aśeṣa-jīva-nikāyānāṁ jīva-bhūtātma-bhūte paramātmani vāsudeve tīrthatame pātra upapanne parayā śraddhayā paramādara-samāhita-manasā sampratipāditasya sākṣād apavarga-dvārasya yad bila-nilayaiśvaryam.

Text 20

yasya ha vāva kṣuta-patana-praskhalanādiṣu vivaśaḥ sakṛn nāmābhigṛṇan puruṣaḥ karma-bandhanam añjasā vidhunoti yasya haiva pratibādhanaṁ mumukṣavo ’nyathaivopalabhante.

Text 21

tad bhaktānām ātmavatāṁ sarveṣām ātmany ātmada ātmatayaiva.

Text 22

na vai bhagavān nūnam amuṣyānujagrāha yad uta punar ātmānusmṛti-moṣaṇaṁ māyāmaya-bhogaiśvaryam evātanuteti.

Text 23

yat tad bhagavatānadhigatānyopāyena yācñā-cchalenāpahṛta-sva-śarīrāvaśeṣita-loka-trayo varuṇa-pāśaiś ca sampratimukto giri-daryāṁ cāpaviddha iti hovāca.

Text 24

nūnaṁ batāyaṁ bhagavān artheṣu na niṣṇāto yo ’sāv indro yasya sacivo mantrāya vṛta ekāntato bṛhaspatis tam atihāya svayam upendreṇātmānam ayācatātmanaś cāśiṣo no eva tad-dāsyam ati-gambhīra-vayasaḥ kālasya manvantara-parivṛttaṁ kiyal loka-trayam idam.

Text 25

yasyānudāsyam evāsmat-pitāmahaḥ kila vavre na tu sva-pitryaṁ yad utākutobhayaṁ padaṁ dīyamānaṁ bhagavataḥ param iti bhagavatoparate khalu sva-pitari.

Text 26

tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad-vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti.

Text 27

tasyānucaritam upariṣṭād vistariṣyate yasya bhagavān svayam akhila-jagad-gurur nārāyaṇo dvāri gadā-pāṇir avatiṣṭhate nija-janānukampita-hṛdayo yenāṅguṣṭhena padā daśa-kandharo yojanāyutāyutaṁ dig-vijaya uccāṭitaḥ.

Text 28

tato ’dhastāt talātale mayo nāma dānavendras tri-purādhipatir bhagavatā purāriṇā tri-lokī-śaṁ cikīrṣuṇā nirdagdha-sva-pura-trayas tat-prasādāl labdha-pado māyāvinām ācāryo mahādevena parirakṣito vigata-sudarśana-bhayo mahīyate.

Text 29

tato ’dhastān mahātale kādraveyāṇāṁ sarpāṇāṁ naika-śirasāṁ krodhavaśo nāma gaṇaḥ kuhaka-takṣaka-kāliya-suṣeṇādi-pradhānā mahā-bhogavantaḥ patattri-rājādhipateḥ puruṣa-vāhād anavaratam udvijamānāḥ sva-kalatrāpatya-suhṛt-kuṭumba-saṅgena kvacit pramattā viharanti.

Text 30

tato ’dhastād rasātale daiteyā dānavāḥ paṇayo nāma nivāta-kavacāḥ kāleyā hiraṇya-puravāsina iti vibudha-pratyanīkā utpattyā mahaujaso mahā-sāhasino bhagavataḥ sakala-lokānubhāvasya harer eva tejasā pratihata-balāvalepā bileśayā iva vasanti ye vai saramayendra-dūtyā vāgbhir mantra-varṇābhir indrād bibhyati.

Text 31

tato ’dhastāt pātāle nāga-loka-patayo vāsuki-pramukhāḥ śaṅkha-kulika-mahāśaṅkha-śveta-dhanañjaya-dhṛtarāṣṭra-śaṅkhacūḍa-kambalāśvatara-devadattādayo mahā-bhogino mahāmarṣā nivasanti yeṣām u ha vai pañca-sapta-daśa-śata-sahasra-śīrṣāṇāṁ phaṇāsu viracitā mahā-maṇayo rociṣṇavaḥ pātāla-vivara-timira-nikaraṁ sva-rociṣā vidhamanti.

Srimad Bhagavatam | Canto 5 | Chapter 23 | Verses

0

The Śiśumāra Planetary Systems

Text 1

śrī-śuka uvāca
atha tasmāt paratas trayodaśa-lakṣa-yojanāntarato yat tad viṣṇoḥ paramaṁ padam abhivadanti yatra ha mahā-bhāgavato dhruva auttānapādir agninendreṇa prajāpatinā kaśyapena dharmeṇa ca samakāla-yugbhiḥ sabahu-mānaṁ dakṣiṇataḥ kriyamāṇa idānīm api kalpa-jīvinām ājīvya upāste tasyehānubhāva upavarṇitaḥ.

Text 2

sa hi sarveṣāṁ jyotir-gaṇānāṁ graha-nakṣatrādīnām animiṣeṇāvyakta-raṁhasā bhagavatā kālena bhrāmyamāṇānāṁ sthāṇur ivāvaṣṭambha īśvareṇa vihitaḥ śaśvad avabhāsate.

Text 3

yathā meḍhīstambha ākramaṇa-paśavaḥ saṁyojitās tribhis tribhiḥ savanair yathā-sthānaṁ maṇḍalāni caranty evaṁ bhagaṇā grahādaya etasminn antar-bahir-yogena kāla-cakra āyojitā dhruvam evāvalambya vāyunodīryamāṇā ākalpāntaṁ paricaṅ kramanti nabhasi yathā meghāḥ śyenādayo vāyu-vaśāḥ karma-sārathayaḥ parivartante evaṁ jyotirgaṇāḥ prakṛti-puruṣa-saṁyogānugṛhītāḥ karma-nirmita-gatayo bhuvi na patanti.

Text 4

kecanaitaj jyotir-anīkaṁ śiśumāra-saṁsthānena bhagavato vāsudevasya yoga-dhāraṇāyām anuvarṇayanti.

Text 5

yasya pucchāgre ’vākśirasaḥ kuṇḍalī-bhūta-dehasya dhruva upakalpitas tasya lāṅgūle prajāpatir agnir indro dharma iti puccha-mūle dhātā vidhātā ca kaṭyāṁ saptarṣayaḥ; tasya dakṣiṇāvarta-kuṇḍalī-bhūta-śarīrasya yāny udagayanāni dakṣiṇa-pārśve tu nakṣatrāṇy upakalpayanti dakṣiṇāyanāni tu savye; yathā śiśumārasya kuṇḍalā-bhoga-sanniveśasya pārśvayor ubhayor apy avayavāḥ samasaṅkhyā bhavanti; pṛṣṭhe tv ajavīthī ākāśa-gaṅgā codarataḥ.

Text 6

punarvasu-puṣyau dakṣiṇa-vāmayoḥ śroṇyor ārdrāśleṣe ca dakṣiṇa-vāmayoḥ paścimayoḥ pādayor abhijid-uttarāṣāḍhe dakṣiṇa-vāmayor nāsikayor yathā-saṅkhyaṁ śravaṇa-pūrvāṣāḍhe dakṣiṇa-vāmayor locanayor dhaniṣṭhā mūlaṁ ca dakṣiṇa-vāmayoḥ karṇayor maghādīny aṣṭa nakṣatrāṇi dakṣiṇāyanāni vāma-pārśva-vaṅkriṣu yuñjīta tathaiva mṛga-śīrṣādīny udagayanāni dakṣiṇa-pārśva-vaṅkriṣu prātilomyena prayuñjīta śatabhiṣā-jyeṣṭhe skandhayor dakṣiṇa-vāmayor nyaset.

Text 7

uttarā-hanāv agastir adharā-hanau yamo mukheṣu cāṅgārakaḥ śanaiścara upasthe bṛhaspatiḥ kakudi vakṣasy ādityo hṛdaye nārāyaṇo manasi candro nābhyām uśanā stanayor aśvinau budhaḥ prāṇāpānayo rāhur gale ketavaḥ sarvāṅgeṣu romasu sarve tārā-gaṇāḥ.

Text 8

etad u haiva bhagavato viṣṇoḥ sarva-devatāmayaṁ rūpam aharahaḥ sandhyāyāṁ prayato vāgyato nirīkṣamāṇa upatiṣṭheta namo jyotir-lokāya kālāyanāyānimiṣāṁ pataye mahā-puruṣāyābhidhīmahīti.

Text 9

graharkṣatārāmayam ādhidaivikaṁ
pāpāpahaṁ mantra-kṛtāṁ tri-kālam
namasyataḥ smarato vā tri-kālaṁ
naśyeta tat-kālajam āśu pāpam

Srimad Bhagavatam | Canto 5 | Chapter 22 | Verses

0

The Orbits of the Planets

Text 1

rājovāca
yad etad bhagavata ādityasya meruṁ dhruvaṁ ca pradakṣiṇena parikrāmato rāśīnām abhimukhaṁ pracalitaṁ cāpradakṣiṇaṁ bhagavatopavarṇitam amuṣya vayaṁ katham anumimīmahīti.

Text 2

sa hovāca
yathā kulāla-cakreṇa bhramatā saha bhramatāṁ tad-āśrayāṇāṁ pipīlikādīnāṁ gatir anyaiva pradeśāntareṣv apy upalabhyamānatvād evaṁ nakṣatra-rāśibhir upalakṣitena kāla-cakreṇa dhruvaṁ meruṁ ca pradakṣiṇena paridhāvatā saha paridhāvamānānāṁ tad-āśrayāṇāṁ sūryādīnāṁ grahāṇāṁ gatir anyaiva nakṣatrāntare rāśy-antare copalabhyamānatvāt.

Text 3

sa eṣa bhagavān ādi-puruṣa eva sākṣān nārāyaṇo lokānāṁ svastaya ātmānaṁ trayīmayaṁ karma-viśuddhi-nimittaṁ kavibhir api ca vedena vijijñāsyamāno dvādaśadhā vibhajya ṣaṭsu vasantādiṣv ṛtuṣu yathopa-joṣam ṛtu-guṇān vidadhāti.

Text 4

tam etam iha puruṣās trayyā vidyayā varṇāśramācārānupathā uccāvacaiḥ karmabhir āmnātair yoga-vitānaiś ca śraddhayā yajanto ’ñjasā śreyaḥ samadhigacchanti.

Text 5

atha sa eṣa ātmā lokānāṁ dyāv-āpṛthivyor antareṇa nabho-valayasya kālacakra-gato dvādaśa māsān bhuṅkte rāśi-saṁjñān saṁvatsarāvayavān māsaḥ pakṣa-dvayaṁ divā naktaṁ ceti sapādarkṣa-dvayam upadiśanti yāvatā ṣaṣṭham aṁśaṁ bhuñjīta sa vai ṛtur ity upadiśyate saṁvatsarāvayavaḥ.

Text 6

atha ca yāvatārdhena nabho-vīthyāṁ pracarati taṁ kālam ayanam ācakṣate.

Text 7

atha ca yāvan nabho-maṇḍalaṁ saha dyāv-āpṛthivyor maṇḍalābhyāṁ kārtsnyena sa ha bhuñjīta taṁ kālaṁ saṁvatsaraṁ parivatsaram iḍāvatsaram anuvatsaraṁ vatsaram iti bhānor māndya-śaighrya-sama-gatibhiḥ samāmananti.

Text 8

evaṁ candramā arka-gabhastibhya upariṣṭāl lakṣa-yojanata upalabhyamāno ’rkasya saṁvatsara-bhuktiṁ pakṣābhyāṁ māsa-bhuktiṁ sapādarkṣābhyāṁ dinenaiva pakṣa-bhuktim agracārī drutatara-gamano bhuṅkte.

Text 9

atha cāpūryamāṇābhiś ca kalābhir amarāṇāṁ kṣīyamāṇābhiś ca kalābhiḥ pitṝṇām aho-rātrāṇi pūrva-pakṣāpara-pakṣābhyāṁ vitanvānaḥ sarva-jīva-nivaha-prāṇo jīvaś caikam ekaṁ nakṣatraṁ triṁśatā muhūrtair bhuṅkte.

Text 10

ya eṣa ṣoḍaśa-kalaḥ puruṣo bhagavān manomayo ’nnamayo ’mṛtamayo deva-pitṛ-manuṣya-bhūta-paśu-pakṣi-sarīsṛpa-vīrudhāṁ prāṇāpy āyana-śīlatvāt sarvamaya iti varṇayanti.

Text 11

tata upariṣṭād dvi-lakṣa-yojanato nakṣatrāṇi meruṁ dakṣiṇenaiva kālāyana īśvara-yojitāni sahābhijitāṣṭā-viṁśatiḥ.

Text 12

tata upariṣṭād uśanā dvi-lakṣa-yojanata upalabhyate purataḥ paścāt sahaiva vārkasya śaighrya-māndya-sāmyābhir gatibhir arkavac carati lokānāṁ nityadānukūla eva prāyeṇa varṣayaṁś cāreṇānumīyate sa vṛṣṭi-viṣṭambha-grahopaśamanaḥ.

Text 13

uśanasā budho vyākhyātas tata upariṣṭād dvi-lakṣa-yojanato budhaḥ soma-suta upalabhyamānaḥ prāyeṇa śubha-kṛd yadārkād vyatiricyeta tadātivātābhra-prāyānāvṛṣṭy-ādi-bhayam āśaṁsate.

Text 14

ata ūrdhvam aṅgārako ’pi yojana-lakṣa-dvitaya upalabhyamānas tribhis tribhiḥ pakṣair ekaikaśo rāśīn dvādaśānubhuṅkte yadi na vakreṇābhivartate prāyeṇāśubha-graho ’gha-śaṁsaḥ.

Text 15

tata upariṣṭād dvi-lakṣa-yojanāntara-gatā bhagavān bṛhaspatir ekaikasmin rāśau parivatsaraṁ parivatsaraṁ carati yadi na vakraḥ syāt prāyeṇānukūlo brāhmaṇa-kulasya.

Text 16

tata upariṣṭād yojana-lakṣa-dvayāt pratīyamānaḥ śanaiścara ekaikasmin rāśau triṁśan māsān vilambamānaḥ sarvān evānuparyeti tāvadbhir anuvatsaraiḥ prāyeṇa hi sarveṣām aśāntikaraḥ.

Text 17

tata uttarasmād ṛṣaya ekādaśa-lakṣa-yojanāntara upalabhyante ya eva lokānāṁ śam anubhāvayanto bhagavato viṣṇor yat paramaṁ padaṁ pradakṣiṇaṁ prakramanti.

Srimad Bhagavatam | Canto 5 | Chapter 21 | Verses

0

The Movements of the Sun

Text 1

śrī-śuka uvāca
etāvān eva bhū-valayasya sanniveśaḥ pramāṇa-lakṣaṇato vyākhyātaḥ.

Text 2

etena hi divo maṇḍala-mānaṁ tad-vida upadiśanti yathā dvi-dalayor niṣpāvādīnāṁ te antareṇāntarikṣaṁ tad-ubhaya-sandhitam.

Text 3

yan-madhya-gato bhagavāṁs tapatāṁ patis tapana ātapena tri-lokīṁ pratapaty avabhāsayaty ātma-bhāsā sa eṣa udagayana-dakṣiṇāyana-vaiṣuvata-saṁjñābhir māndya-śaighrya-samānābhir gatibhir ārohaṇāvarohaṇa-samāna-sthāneṣu yathā-savanam abhipadyamāno makarādiṣu rāśiṣv aho-rātrāṇi dīrgha-hrasva-samānāni vidhatte.

Text 4

yadā meṣa-tulayor vartate tadāho-rātrāṇi samānāni bhavanti yadā vṛṣabhādiṣu pañcasu ca rāśiṣu carati tadāhāny eva vardhante hrasati ca māsi māsy ekaikā ghaṭikā rātriṣu.

Text 5

yadā vṛścikādiṣu pañcasu vartate tadāho-rātrāṇi viparyayāṇi bhavanti.

Text 6

yāvad dakṣiṇāyanam ahāni vardhante yāvad udagayanaṁ rātrayaḥ.

Text 7

evaṁ nava koṭaya eka-pañcāśal-lakṣāṇi yojanānāṁ mānasottara-giri-parivartanasyopadiśanti tasminn aindrīṁ purīṁ pūrvasmān meror devadhānīṁ nāma dakṣiṇato yāmyāṁ saṁyamanīṁ nāma paścād vāruṇīṁ nimlocanīṁ nāma uttarataḥ saumyāṁ vibhāvarīṁ nāma tāsūdaya-madhyāhnāstamaya-niśīthānīti bhūtānāṁ pravṛtti-nivṛtti-nimittāni samaya-viśeṣeṇa meroś catur-diśam.

Texts 8-9

tatratyānāṁ divasa-madhyaṅgata eva sadādityas tapati savyenācalaṁ dakṣiṇena karoti; yatrodeti tasya ha samāna-sūtra-nipāte nimlocati yatra kvacana syandenābhitapati tasya haiṣa samāna-sūtra-nipāte prasvāpayati tatra gataṁ na paśyanti ye taṁ samanupaśyeran.

Text 10

yadā caindryāḥ puryāḥ pracalate pañcadaśa-ghaṭikābhir yāmyāṁ sapāda-koṭi-dvayaṁ yojanānāṁ sārdha-dvādaśa-lakṣāṇi sādhikāni copayāti.

Text 11

evaṁ tato vāruṇīṁ saumyām aindrīṁ ca punas tathānye ca grahāḥ somādayo nakṣatraiḥ saha jyotiś-cakre samabhyudyanti saha vā nimlo-canti.

Text 12

evaṁ muhūrtena catus-triṁśal-lakṣa-yojanāny aṣṭa-śatādhikāni sauro rathas trayīmayo ’sau catasṛṣu parivartate purīṣu.

Text 13

yasyaikaṁ cakraṁ dvādaśāraṁ ṣaṇ-nemi tri-ṇābhi saṁvatsarātmakaṁ samāmananti tasyākṣo meror mūrdhani kṛto mānasottare kṛtetara-bhāgo yatra protaṁ ravi-ratha-cakraṁ taila-yantra-cakravad bhraman mānasottara-girau paribhramati.

Text 14

tasminn akṣe kṛtamūlo dvitīyo ’kṣas turyamānena sammitas taila-yantrākṣavad dhruve kṛtopari-bhāgaḥ.

Text 15

ratha-nīḍas tu ṣaṭ-triṁśal-lakṣa-yojanāyatas tat-turīya-bhāga-viśālas tāvān ravi-ratha-yugo yatra hayāś chando-nāmānaḥ saptāruṇa-yojitā vahanti devam ādityam.

Text 16

purastāt savitur aruṇaḥ paścāc ca niyuktaḥ sautye karmaṇi kilāste.

Text 17

tathā vālikhilyā ṛṣayo ’ṅguṣṭha-parva-mātrāḥ ṣaṣṭi-sahasrāṇi purataḥ sūryaṁ sūkta-vākāya niyuktāḥ saṁstuvanti.

Text 18

tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaṅ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.

Text 19

lakṣottaraṁ sārdha-nava-koṭi-yojana-parimaṇḍalaṁ bhū-valayasya kṣaṇena sagavyūty-uttaraṁ dvi-sahasra-yojanāni sa bhuṅkte.

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