Godruma Dhame Bhajana

-

July 14, 2026

Official Name: Bhakti Anukula Matra Karyera Svikara Song 2

Author: Bhaktivinoda Thakura

Book Name: Saranagati

Language: Bengali

LYRICS:

(1)

godruma-dhāme bhajana-anukūle

māthura-śrī-nandīśvara-samatule

(2)

tahi māha surabhi-kuñja-kuṭīre

baiṭhobuń hāma sura-taṭinī-tīre

(3)

gaura-bhakata-priya-veśa dadhānā

tilaka-tulasī-mālā-śobhamānā

(4)

campaka, bakula, kadamba, tamāl

ropato niramibo kuñja viśāl

(5)

mādhavī mālatī uṭhābuń tāhe

chāyā-manḍapa korobuń tańhi māhe

(6)

ropobuń tatra kusuma-vana-rāji

jūthi, jāti, mallī virājabo sāji’

(7)

mañce basāobuń tulasī-mahārāṇī

kīrtana-sajja tańhi rākhabo āni’

(8)

vaiṣṇava-jana-saha gāobuń nām

jaya godruma jaya gaura ki dhām

(9)

bhakativinoda bhakti-anukūl

jaya kuñja, muñja, sura-nadī-kūl

TRANSLATION

1-2) On the banks of the celestial Ganges River I will dwell in a cottage at Surabhi-kunj in Godruma-dhama. This land of Godruma is very conductive for performing devotional worship of the Supreme Lord and is non-different from the sacred place called Nandagram, located in the holy district of Mathura.

3-4) I will put on the garb that is dear to the devotees of Lord Gaurasundara and wear the twelve Vaisnava tilaka markings on my body and beautiful beads of tulasi wood around my neck. Then, by planting flowering trees like Campaka, Bakula, Kadamba, and Tamala, I will make an extensive grove by my cottage.

(5-8) I will put madhavi and malati creepers on the trees and in this way make a shady bower. I will sow a variety of flowering forests and different kinds of jasmine like yuthi, jati and malli. All these will be present there, arrayed in a charming fashion. I will install the empress tulasi on an elevated throne on the terrace, then procure all necessary paraphernalia for having kirtana, such as mrdanga drums, karatalas (hand cymbals), and gongs, and place them there.

Can Divine Love Arise In An Envious Heart?

By

-

July 14, 2026

Overview

In this article “Envy” from Sajjana Toṣaṇi Vol.4, Bhaktivinoda Ṭhākura deliberates upon envy according to the Vaiṣṇava perspective as a direct competitor to divine love (prema) and the harm it does to a practicing devotee. This article was translated by Swami B.V. Giri and Sanātana Dāsa.

The word ‘envy’ is applied in many places and is used in connection to various things – envy of another’s good fortune, being disturbed at seeing the wealth of others, displeasure and jealousy etc. are some of the various examples. Wherever the word envy (mātsarya) has been explained in the Vaiṣṇava scriptures, it is fully understood that its influence is the competitor of divine love (prema).

dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satām

“The path described in the Bhāgavatam is entirely devoid of any dishonest purpose. It is held in adoration by those who are free of the flaw of envy.” (Bhāg.1.1.2)

In these words of the Śrīmad Bhāgavatam, it has been revealed who is eligible to receive the highest conception of dharma. In the scriptures, it is indicated that prema-rasa is the topmost dharma. One who is non-envious is eligible to receive that. The quality of non-enviousness is called nirmatsarata. Although respected commentators have explained mātsarya as feeling miserable at seeing the happiness of others and taking pleasure in the sufferings of others, nevertheless, they have not revealed the broader meaning of this word and the general populace cannot understand it.

The ignorant baddha-jīvas are tightly bound in the material world by six things – lust, anger, greed, illusion, madness and envy. These are said to be the six categories. These are the transformations of the fivefold miseries – ignorance, forgetfulness, self-absorption, attachment and jealousy. Absorption in material objects in relation to the origin of lust has been explained in Śrīmad Bhagavad-gītā (2.62-63):

saṅgat saṣjayate kāmaḥ
kāmāt krodho’bhijāyate
krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

“In association with material attachment, lust develops; from lust anger arises. From anger, delusion appears. Delusion means unlawful material greed. From material greed, moha or bewilderment of memory appears. From moha, intelligence is destroyed, which means that one becomes mad and bereft of the understanding of what is right and wrong. By madness one is destroyed which means that the living entity becomes ruined by envy.”

This instruction has also been mentioned (Gītā 3.43):

evaṁ buddheḥ paraṁ buddhvā
saṁstabhyātmānam ātmanā
jahi śatruṁ mahā-bāho
kāma-rūpaṁ durāsadam

“O mighty armed Arjuna, knowing that individual unit of consciousness to be superior to the intelligence, steady the mind with firm intelligence and conquer this indomitable enemy in the form of lust.”

Considering the jīva as fully spiritual, beyond intelligence, with determination and through proper siddhānta, by subduing the mind, one must conquer the formidable enemy of lust.

From all of these instructions, it can be understood that this sprout of lust, arising due to the misconception of one’s own svarūpa, in due course of its development, becomes transformed into the tree of enviousness, and thereby the dharma of the jīva, which is prema, remains inapproachable. There is lust in anger, and in greed there is anger as well as lust. In illusion there is anger and lust. In madness there is greed, anger and lust. In enviousness there is madness, illusion, greed, anger and lust. We may understand that the word ‘mada’ (insanity) refers to the six types of bewilderment which includes being intoxicated by one’s beauty, one’s caste, one’s education etc.

All sufferings of the jīva arise due to enviousness. Ignorance, the desire to commit sin, the desire to perform pious activities and impious activities – all of these are included within envy. On one side is Vaiṣṇava dharma, which refers to service to the Vaiṣṇavas, mercy to the living entities and a taste for the Holy Name – on the other side, is enviousness. Whoever feels pleasure at the distress of others can never display mercy to the jīvas. The sweet mood of love for the Lord cannot arise within him. He has innate hatred or enmity towards the Vaiṣṇava. Only those who are without envy can fully accept the purport of the tṛṇād api verse. Śrīman Mahāprabhu has spoken (in the third verse of Śikṣāṣṭakam):

tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ

“One who is humbler than a blade of grass, more forbearing than a tree who gives due honour to others without desiring it for himself is qualified to always chant the holy name of Kṛṣṇa.” (Śikṣāṣṭakam 3)

One who is devoid of envy cannot have false pride due to wealth, material beauty, caste, education and material strength; therefore, he knows himself to be lower than a blade of grass. A non-envious person cannot be dominated by anger and cannot be envious towards others; therefore, he is more tolerant than a tree. In other words, he is most munificent. Being devoid of all false conceptions due to caste, education etc. a non-envious person becomes endowed with all good qualities and thus has no desire for name and fame. Thus he never expects any respect for himself. A non-envious person finds happiness in the happiness of others and is sad at the miseries of other; therefore he gives proper honour to all living beings. Generally, with mercy he shows respect to all jīvas; with proper honour he respects the brāhmaṇas; he appropriately satisfies those within the cultured section of society who have become somewhat inclined towards Vaisnavism, and he serves the lotus feet of the Vaiṣṇavas. By his very nature, the person who is without envy –

1) Does not make offences to sādhus.

2) Does not consider the demigods to be independent, for his intelligence is absorbed only in Kṛṣṇa, yet he does not disrespect them.

3) Shows appropriate respect to the spiritual preceptors.

4) Appropriately honours the bhakti-śāstras which includes the śrutis etc.

5) Gives up unnecessary arguments and develops the faith that nāma and nāmi are non-different. He considers the Holy Name as the highest worshipable reality.

6) Does not engage in sinful activities on the strength of the Holy Name.

7) Does not consider pious activities such as dharma, vows, austerities etc. to be equal to the Holy Name.

8) Makes an effort to develop faith in the faithless, but does not instruct them about the Holy Name until that faith has awakened.

9) Has complete faith in the glories of the Holy Name that is described in the śāstras.

10) Does not identify himself with material conceptions.

O readers! Non-enviousness alone is liberation and enviousness is entanglement. Thus, in Śrī Caitanya-caritāmṛta (Madhya 9. 361) it is said:

caitanya-caritra śuna śraddhā bhakti kari
mātsarya chāḍiyā mukhe bala hari hari

“Endowed with full faith and devotion, listen to the lifework of Śrī Caitanya. Cast aside envy and let your mouth sing, Hari, Hari!”

“To continue reading, please visit our next article →” NEXT

Service To The Cow: Why Is The Cow Revered In Vedic Culture?

By

-

July 11, 2026

The principle of Service to the Cow occupies a central place in Vedic civilization. Far beyond an agricultural practice or cultural tradition, it represents a philosophy of gratitude, responsibility, and harmonious living. The Vedas describe the cow as go-mātā—our mother—because she selflessly provides nourishing milk throughout human life, just as a mother lovingly nourishes her child.

This understanding is not based merely on sentiment. Rather, it recognizes the cow’s indispensable contribution to human society. Together with the ox, which assists in cultivating the land, the cow helps sustain a civilization centered on natural living, wholesome food, and spiritual progress. Consequently, Vedic literature teaches that human beings have sacred duties toward the cow: to serve her, worship her, and protect her.

These principles continue to offer valuable guidance for those seeking a life founded upon compassion, dharma (righteous duty), and respect for all living beings.

The Cow as Mother in Vedic Culture

According to the Vedas, every living being is an eternal soul (ātma), temporarily residing within a material body. Recognizing this spiritual equality naturally fosters compassion toward all creatures. Among animals, however, the cow receives exceptional honor because of her unique service to humanity.

When cared for with affection and proper attention, a healthy cow produces far more milk than her calf requires. This milk becomes one of nature’s most complete and nourishing foods.

His Divine Grace A. C. Bhaktivedanta Swami Prabhupada repeatedly emphasized the importance of milk within a balanced Vedic diet. He wrote:

“Foods such as milk, milk products, sugar, rice, wheat, fruits, and vegetables are the foods that best aid health and increase life’s duration.”

He further described milk as “the most wonderful of all foods,” highlighting its value for both physical health and intellectual development.

The ox complements the cow’s service by plowing fields that produce grains, fruits, and vegetables. Together, the cow and the ox form the foundation of a self-sufficient agricultural society that depends upon cooperation with nature rather than exploitation.

The Three Principles of Service to the Cow

The Vedic scriptures prescribe three fundamental responsibilities toward the cow:

Go-sevā — serving the cow
Go-pūjā — worshiping the cow
Go-rakṣyā — protecting the cow

These three practices cultivate gratitude, compassion, and responsible stewardship.

Go-Sevā: Serving the Cow with Love and Respect

Lord Krishna’s Personal Example

The highest example of Service to the Cow is demonstrated by Lord Sri Krishna Himself during His childhood pastimes in Vrindavana.

The Śrīmad-Bhāgavatam beautifully describes how Krishna daily led the cows and calves to the forests surrounding Govardhana Hill. Nanda Maharaja maintained hundreds of thousands of cows, each having a distinct name. Whenever Krishna played His flute and lovingly called them, the affectionate cows immediately responded and ran toward Him.

These pastimes reveal that caring for cows is not an ordinary occupation but a loving exchange founded upon mutual affection.

Daily Responsibility

Vedic culture teaches that civilized people should first ensure that the cows receive sufficient food, water, shelter, and care before attending to their own comforts.

Such service reflects the broader principle of dharma—performing one’s duties with gratitude rather than selfishness. By caring for those who sustain society, human beings cultivate humility and recognize their dependence upon the Supreme Lord’s arrangement.

Go-Pūjā: Worshiping the Cow

The Vedic scriptures describe the cow as sacred because all the demigods and goddesses are understood to reside symbolically within her body. For this reason, the cow is honored as a divine representative deserving respect and reverence.

The Garuḍa Purāṇa states that even a single act of sincerely worshiping Mother Cow brings profound spiritual benefit and helps protect one from severe suffering after death.

Lord Krishna Himself established the importance of honoring cows through His celebrated Govardhana pastime. Rather than encouraging worship motivated merely by material benefits, He redirected the residents of Vrindavana to worship Govardhana Hill, the cows, and the simple occupations that sustained their lives.

This pastime teaches an enduring lesson: true prosperity arises through gratitude toward the Lord and appreciation for His natural arrangements.

Even today, millions of devotees commemorate Govardhana Pūjā by worshiping cows and remembering Krishna’s loving relationship with them.

Go-Rakṣyā: Protecting the Cow

Cow Protection as a Sacred Duty

Among the three principles, cow protection occupies a particularly important place.

If the cow is accepted as mother, then she naturally deserves care, affection, and protection throughout her life—not merely while she is economically productive.

In Vedic civilization, protecting cows was regarded as one of the foremost duties of rulers and responsible citizens alike.

Emperor Dalip’s Example of Dharma

The Vedic literature preserves the inspiring account of Emperor Dalip, an ancestor of Lord Ramachandra.

While traveling through a forest, Emperor Dalip encountered a lion preparing to kill a helpless cow. Determined to fulfill his duty, the king challenged the lion and demanded that the cow be released.

The lion replied that killing animals was necessary for its own survival.

After thoughtful consideration, Emperor Dalip offered an extraordinary solution. Rather than allowing the innocent cow to die, he offered his own body as food for the lion.

At that very moment, the lion and the cow revealed their true identities. The lion was Dharma, the personification of righteousness, and the cow represented Mother Earth. Their appearance had been a divine test of the emperor’s unwavering commitment to protecting the innocent.

The story illustrates that genuine righteousness often requires selflessness, courage, and compassion rather than convenience.

Service to the Cow in the Modern World

Modern industrial society presents challenges that differ greatly from those of ancient Vedic culture. Millions of cows continue to be slaughtered annually to satisfy the demand for meat, despite their immense contributions to human welfare.

Nevertheless, the principles of Service to the Cow remain practical and meaningful today.

Individuals can participate in cow protection in several ways.

1. Refrain from Supporting Cow Slaughter

One practical step is to avoid eating meat, particularly beef, thereby reducing support for industries dependent upon cow slaughter.

Sharing the Vedic understanding of compassion and nonviolence (ahiṁsā) with others also contributes to greater awareness of the ethical and spiritual implications of harming innocent animals.

2. Support Genuine Cow Protection Programs

Another meaningful contribution is to assist projects dedicated to lifelong cow care.

Srila Prabhupada encouraged the establishment of farm communities where cows would be protected throughout their natural lives and where agriculture would be conducted in harmony with nature.

Programs such as Adopt-A-Cow at ISKCON farms provide opportunities for individuals to contribute financially toward the maintenance, feeding, and protection of cows receiving lifelong care.

Such efforts preserve an essential aspect of Vedic culture while promoting sustainable and compassionate living.

Compassion, Karma, and Divine Order

The Vedic understanding of Service to the Cow extends beyond economics or animal welfare. It reflects the universal law of karma, which teaches that our actions inevitably produce corresponding results.

When society honors, protects, and serves those who sustain life, harmony naturally develops. Conversely, widespread violence toward innocent creatures creates collective suffering and social imbalance.

This principle invites thoughtful reflection on humanity’s relationship with nature and the Supreme Controller, whose creation functions according to eternal laws of cooperation and responsibility.

By cultivating gratitude instead of exploitation, individuals gradually develop qualities favorable for spiritual realization.

Conclusion

The Vedic teachings on Service to the Cow present a timeless vision of compassionate civilization. By serving the cow through proper care, worshiping her with gratitude, and protecting her throughout her life, human beings acknowledge one of nature’s greatest benefactors.

These principles are not merely religious rituals but expressions of dharma that encourage respect for all living beings and harmony with the divine order established by the Supreme Lord.

Whether through adopting a compassionate diet, supporting authentic cow protection projects, or simply developing greater appreciation for the gifts of nature, everyone can participate in this noble tradition. In doing so, one not only honors Mother Cow but also cultivates qualities of gratitude, responsibility, and devotion that elevate both individual character and society as a whole.

The Long Arm of The Law: How Lord Caitanya’s Mercy Transformed A Courtroom

By

-

July 11, 2026

The history of the Hare Krishna movement contains many examples of how the congregational chanting of the holy names (saṅkīrtana) transcends material obstacles. One remarkable incident took place in London during the Christmas season, when a group of devotees of Lord Caitanya Mahāprabhu were arrested while chanting on the streets. What appeared to be a legal confrontation ultimately became a profound demonstration of Lord Caitanya’s mercy, touching not only the devotees but also the police officers, the courtroom, and even the presiding judge.

The incident illustrates an essential principle taught throughout the Vedic scriptures: sincere devotional service offered to the Supreme Lord never goes in vain. Even when external circumstances appear unfavorable, divine arrangements often reveal a higher purpose.

Lord Caitanya’s Mercy Reaches London’s Busy Streets

It was the Thursday before Christmas, and London’s famous Oxford Street was overflowing with shoppers. Earlier that week, plainclothes police officers had already arrested devotees twice for publicly chanting the Hare Krishna mahā-mantra. Hoping to avoid further confrontation, five devotees selected a different route through Piccadilly Circus and Regent Street while softly chanting the holy names.

As they approached Oxford Circus on their return journey, the atmosphere inspired them to resume loud congregational chanting. The sacred vibration of the Hare Krishna mahā-mantra echoed through the streets as curious shoppers paused, smiled, and turned to witness the joyful procession.

Just as the devotees neared Tottenham Court Road, three plainclothes officers suddenly blocked their path and placed them under arrest, alleging that they were causing an obstruction.

The devotees respectfully questioned the accusation, pointing out that they were walking along the edge of a wide pavement with little pedestrian traffic. Despite their explanation, the officers escorted them toward the nearby police station.

Mercy Begins to Transform the Arresting Officers

As they walked under police escort, the devotees quietly began chanting prayers to Lord Nṛsiṁhadeva for protection. Gradually the chanting grew louder, accompanied by the rhythmic sounds of the mṛdaṅga and karatālas.

To everyone’s surprise, the officers made no attempt to stop them.

Instead, the devotees noticed something extraordinary. The same policemen who had repeatedly arrested saṅkīrtana parties during the week were now smiling broadly and appearing to relish the chanting. Their repeated contact with devotees had begun to soften their hearts.

When the procession reached a crowded bus queue, one officer instructed them to stop chanting temporarily to avoid obstructing pedestrians. After they had passed the crowd, however, he unexpectedly gave another instruction:

“Okay, start chanting again.”

The devotees continued chanting all the way into the police station itself, filling its corridors and charging room with the transcendental sound of the holy names. Although the duty sergeant reacted with initial anger, many officers displayed genuine curiosity and engaged the devotees in philosophical discussions while formal charges were prepared.

What began as an arrest had quietly become an opportunity for spiritual association.

A Court Appearance on Lord Nityananda’s Appearance Day

The following morning, the devotees pleaded not guilty, and the hearing was postponed until February 2.

Only later did they realize the significance of the date. It coincided with the appearance day of Lord Nityānanda Prabhu, the eternal associate of Lord Caitanya Mahāprabhu and the personification of divine compassion.

Following the traditional observance, the devotees fasted during the morning, participated in devotional worship, and honored prasāda before traveling to Great Marlborough Street Magistrates Court.

Among those accompanying them was Reverend Norman Morehouse, a respected Christian minister who wished to observe the proceedings firsthand.

Presenting Spiritual Truth in the Courtroom

Inside the courtroom, the arresting officer testified that the devotees had caused an obstruction. During questioning, however, inconsistencies appeared in his account regarding the number of participants and the surrounding circumstances.

The magistrate then invited the devotees to present their own explanation.

Speaking respectfully, the devotees explained that their public chanting was not an act of disturbance but the fulfillment of a sacred religious duty. They emphasized that all genuine scriptures encourage glorification of God, whether He is addressed as Allah, Jehovah, Rāma, Govinda, or Kṛṣṇa.

The spokesperson then quoted the celebrated verse from the Bṛhan-nāradīya Purāṇa:

harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā

He translated its meaning:

“In this age of Kali there is no alternative, no alternative, no alternative for spiritual advancement other than chanting the holy names of the Lord.”

The courtroom listened attentively.

The devotees further explained that despite remarkable material progress, society continues to struggle with violence, addiction, crime, and dissatisfaction because humanity has largely forgotten its spiritual identity. According to Vedic wisdom, lasting peace begins when individuals recognize themselves as eternal souls (ātma) and revive their forgotten relationship with the Supreme Lord.

To support this point, they quoted the distinguished historian Arnold Toynbee, who observed that modern civilization’s greatest crisis is fundamentally spiritual rather than material.

The devotees concluded by explaining that their lives were guided by four foundational principles: mercy, truthfulness, cleanliness, and austerity. Public chanting and spiritual education, they said, form an essential part of genuine welfare work for society.

The Judge’s Decision

After hearing both sides, the magistrate carefully considered the case.

He acknowledged that, in a strict legal sense, there had been a minor technical obstruction. Nevertheless, he also recognized the devotees’ sincerity and peaceful intentions.

He therefore dismissed the case.

Before leaving, the devotees requested permission to donate a copy of Śrī Īśopaniṣad, translated and commented upon by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, to the court library.

The judge gladly accepted the gift.

Outside the courtroom, Reverend Morehouse warmly congratulated the devotees. Having witnessed the judge’s unusually compassionate response, he remarked that divine providence had surely played a role in the outcome.

Lord Caitanya’s Mercy Works Beyond Material Boundaries

This memorable incident beautifully demonstrates that Lord Caitanya’s mercy extends beyond social, political, and legal boundaries. The purpose of saṅkīrtana is never to oppose society but to awaken dormant spiritual consciousness within every living being.

Those who initially opposed the devotees—including the arresting officers—gradually experienced transformation through repeated association with the holy name. The courtroom itself became a place where transcendental knowledge was respectfully heard, illustrating that sincere devotional service can touch hearts in the most unexpected settings.

The Vedic principle of dharma, or righteous duty, teaches that actions performed in service to the Supreme Lord ultimately produce auspicious results. Although external circumstances may sometimes appear challenging, the workings of divine arrangement often become visible only in retrospect.

Conclusion

The London saṅkīrtana arrest stands as an enduring testimony to the unlimited reach of Lord Caitanya’s mercy. What began as a police arrest concluded with smiling officers, philosophical discussions inside a police station, a favorable court ruling, and the placement of transcendental literature in a court library.

The devotees later reflected upon a verse from Śrī Caitanya-caritāmṛta, which perfectly summarized the experience:

aparādha kṣamāila, ḍubila prema-jale
keba eḍāibe prabhura prema-mahājāle

“Lord Caitanya forgave all the offenders, and they became immersed in the ocean of love of God, for no one can escape the wonderful network of His divine mercy.”

This extraordinary account reminds us that sincere devotion is never defeated by external opposition. When the holy names of the Lord are chanted with faith and humility, Lord Caitanya’s mercy has the power to transform hearts, dissolve hostility, and reveal the higher purpose guiding all events.

Srimad Bhagavatam | Canto 12 Chapter 13 | The Glories of Srimad-Bhagavatam

By

-

July 11, 2026

Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṇa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demonunto that Supreme Personality of Godhead I offer my humble obeisances. (1) When the Supreme Personality of Godhead appeared as Lord Kūrma, a tortoise, His back was scratched by the sharp-edged stones lying on massive, whirling Mount Mandara, and this scratching made the Lord sleepy. May you all be protected by the winds caused by the Lord’s breathing in this sleepy condition. Ever since that time, even up to the present day, the ocean tides have imitated the Lord’s inhalation and exhalation by piously coming in and going out. (2)

Now please hear a summation of the verse length of each of the Purāṇas. Then hear of the prime subject and purpose of this Bhāgavata Purāṇa, the proper method of giving it as a gift, the glories of such gift-giving, and finally the glories of hearing and chanting this literature. (3) The Brahma Purāṇa consists of ten thousand verses, the Padma Purāṇa of fifty-five thousand, Śrī Viṣṇu Purāṇa of twenty-three thousand, the Śiva Purāṇa of twenty-four thousand and Śrīmad-Bhāgavatam of eighteen thousand. The Nārada Purāṇa has twenty-five thousand verses, the Mārkaṇḍeya Purāṇa nine thousand, the Agni Purāṇa fifteen thousand four hundred, the Bhaviṣya Purāṇa fourteen thousand five hundred, the Brahma-vaivarta Purāṇa eighteen thousand and the Liṅga Purāṇa eleven thousand. The Varāha Purāṇa contains twentyfour thousand verses, the Skanda Purāṇa eighty-one thousand one hundred, the Vāmana Purāṇa ten thousand, the Kūrma Purāṇa seventeen thousand, the Matsya Purāṇa fourteen thousand, the Garuḍa Purāṇa nineteen thousand and the Brahmāṇḍa Purāṇa twelve thousand. Thus the total number of verses in all the Purāṇas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhāgavatam. (4-9)

It was to Lord Brahmā that the Supreme Personality of Godhead first revealed the ŚrīmadBhāgavatam in full. At the time, Brahmā, frightened by material existence, was sitting on the lotus flower that had grown from the Lord’s navel. (10) From beginning to end, the ŚrīmadBhāgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth. (11-12)

If on the full moon day of the month of Bhādra one places Śrīmad-Bhāgavatam on a golden throne and gives it as a gift, he will attain the supreme transcendental destination. (13) All other Purāṇic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, Śrīmad-Bhāgavatam, is not heard. (14)

Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. (15) Just as the Gaṅgā is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Śambhu [Śiva] the greatest of Vaiṣṇavas, so Śrīmad-Bhāgavatam is the greatest of all Purāṇas. (16) O brāhmaṇas, in the same way that the city of Kāśī is unexcelled among holy places, Śrīmad-Bhāgavatam is supreme among all the Purāṇas. (17) Śrīmad-Bhāgavatam is the spotless Purāṇa. It is most dear to the Vaiṣṇavas because it describes the pure and supreme knowledge of the paramahaṁsas. This Bhāgavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Śrīmad-Bhāgavatam, who properly hears and chants it with devotion, becomes completely liberated. (18)

I meditate upon that pure and spotless Supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇadvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. (19) We offer our obeisances to the Supreme Personality of Godhead, Lord Vāsudeva, the all-pervading witness, who mercifully explained this science to Brahmā when he anxiously desired salvation. (20) I offer my humble obeisances to ŚrīŚukadeva Gosvāmī, the best of mystic sages and a personal manifestation of the Absolute Truth. He saved Mahārāja Parīkṣit, who was bitten by the snake of material existence. (21) O Lord of lords, O master, please grant us pure devotional service at Your lotus feet, life after life. (22)

I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. (23)

Srimad Bhagavatam | Canto 12 Chapter 12 | The Topics of Srimad-Bhagavatam Summarized

By

-

July 11, 2026

Sūta Gosvāmī said: Offering my obeisances to the supreme religious principle, devotional service; to Lord Kṛṣṇa, the supreme creator; and to all the brāhmaṇas, I shall now describe the eternal principles of religion. (1) O great sages, I have narrated to you the wonderful pastimes of Lord Viṣṇu, as you inquired about them from me. Hearing such narrations is the suitable engagement for a person who is actually a human being. (2) This literature fully glorifies the Supreme Personality of Godhead Hari, who removes all His devotees’ sinful reactions. The Lord is glorified as Nārāyaṇa, Hṛṣīkeśa and the Lord of the Sātvatas. (3) This literature describes the mystery of the Supreme Absolute Truth, the source of the creation and annihilation of this universe. Also presented are divine knowledge of Him together with the process of its cultivation, and the transcendental realization one achieves. (4)

The following topics are also narrated: the process of devotional service together with its subsidiary feature of renunciation, and the histories of Mahārāja Parīkṣit and the sage Nārada. (5) Also described are saintly King Parīkṣit’s sitting down to fast until death in response to the curse of a brāhmaṇa’s son, and the conversations between Parīkṣit and Śukadeva Gosvāmī, who is the best of all brāhmaṇas. (6)

The Bhāgavatam explains how one can attain liberation at the time of death by practicing fixed meditation in yoga. It also contains a discussion between Nārada and Brahmā, an enumeration of the incarnations of the Supreme Personality of Godhead, and a description of how the universe was created in progressive sequence, beginning from the unmanifest stage of material nature. (7) This scripture also relates the discussions Vidura had with Uddhava and with Maitreya, inquiries about the subject matter of this Purāṇa, and the winding up of creation within the body of the Supreme Lord at the time of annihilation. (8) The creation effected by the agitation of the modes of material nature, the seven stages of evolution by elemental transformation, and the construction of the universal egg, from which arises the universal form of the Supreme Lordall these are thoroughly described. (9) Other topics include the subtle and gross movements of time, the generation of the lotus from the navel of Garbhodakaśāyī Viṣṇu, and the killing of the demon Hiraṇyākṣa when the earth was delivered from the Garbhodaka Ocean. (10) The Bhāgavatam also describes the creation of demigods, animals and demoniac species of life; the birth of Lord Rudra; and the appearance of Svāyambhuva Manu from the half-man, half-woman Īśvara. (11) Also related are the appearance of the first woman, Śatarūpā, who was the excellent consort of Manu, and the offspring of the pious wives of Prajāpati Kardama. (12) The Bhāgavatam describes the incarnation of the Supreme Personality of Godhead as the exalted sage Kapila and records the conversation between that greatly learned soul and His mother, Devahūti. (13)

Also described are the progeny of the nine great brāhmaṇas, the destruction of Dakṣa’s sacrifice, and the history of Dhruva Mahārāja, followed by the histories of King Pṛthu and King Prācīnabarhi, the discussion between Prācīnabarhi and Nārada, and the life of Mahārāja Priyavrata. Then, O brāhmaṇas, the Bhāgavatam tells of the character and activities of King Nābhi, Lord Ṛṣabha and King Bharata. (14-15) The Bhāgavatam gives an elaborate description of the earth’s continents, regions, oceans, mountains and rivers. Also described are the arrangement of the celestial sphere and the conditions found in the subterranean regions and in hell. (16)

The rebirth of Prajāpati Dakṣa as the son of the Pracetās, and the progeny of Dakṣa’s daughters, who initiated the races of demigods, demons, human beings, animals, serpents, birds and so onall this is described. (17) O brāhmaṇas, also recounted are the births and deaths of Vṛtrāsura and of Diti’s sons Hiraṇyākṣa and Hiraṇyakaśipu, as well as the history of the greatest of Diti’s descendants, the exalted soul Prahlāda. (18)

The reign of each Manu, the liberation of Gajendra, and the special incarnations of Lord Viṣṇu in each manvantara, such as Lord Hayaśīrṣā, are described as well. (19) The Bhāgavatam also tells of the appearances of the Lord of the universe as Kūrma, Matsya, Narasiṁha and Vāmana, and of the demigods’ churning of the Milk Ocean to obtain nectar. (20) An account of the great battle fought between the demigods and the demons, a systematic description of the dynasties of various kings, and narrations concerning Ikṣvāku’s birth, his dynasty and the dynasty of the pious Sudyumnaall are presented within this literature. (21) Also related are the histories of Ilā and Tārā, and the description of the descendants of the sun-god, including such kings as Śaśāda and Nṛga. (22) The histories of Sukanyā, Śaryāti, the intelligent Kakutstha, Khaṭvāṅga, Māndhātā, Saubhari and Sagara are narrated. (23) The Bhāgavatam narrates the sanctifying pastimes of Lord Rāmacandra, the King of Kośala, and also explains how King Nimi abandoned his material body. The appearance of the descendants of King Janaka is also mentioned. (24) The Śrīmad-Bhāgavatam describes how Lord Paraśurāma, the greatest descendant of Bhṛgu, annihilated all the kṣatriyas on the face of the earth. It further recounts the lives of glorious kings who appeared in the dynasty of the moon-godkings such as Aila, Yayāti, Nahuṣa, Duṣmanta’s son Bharata, Śāntanu and Śāntanu’s son Bhīṣma. Also described is the great dynasty founded by King Yadu, the eldest son of Yayāti. (25-26)

How Śrī Kṛṣṇa, the Supreme Personality of Godhead and Lord of the universe, descended into this Yadu dynasty, how He took birth in the home of Vasudeva, and how He then grew up in Gokulaall this is described in detail. (27) Also glorified are the innumerable pastimes of Śrī Kṛṣṇa, the enemy of the demons, including His childhood pastimes of sucking out Pūtanā’s life air along with her breast milk, breaking the cart, trampling down Tṛṇāvarta, killing Bakāsura, Vatsāsura and Aghāsura, and the pastimes He enacted when Lord Brahmā hid His calves and cowherd boyfriends in a cave. (28-29) The Śrīmad-Bhāgavatam tells how Lord Kṛṣṇa and Lord Balarāma killed the demon Dhenukāsura and his companions, how Lord Balarāma destroyed Pralambāsura, and also how Kṛṣṇa saved the cowherd boys from a raging forest fire that had encircled them. (30)

The chastisement of the serpent Kāliya; the rescue of Nanda Mahārāja from a great snake; the severe vows performed by the young gopīs, who thus satisfied Lord Kṛṣṇa; the mercy He showed the wives of the Vedic brāhmaṇas, who felt remorse; the lifting of Govardhana Hill followed by the worship and bathing ceremony performed by Indra and the Surabhi cow; Lord Kṛṣṇa’s nocturnal pastimes with the cowherd girls; and the killing of the foolish demons Śaṅkhacūḍa, Ariṣṭa and Keśīall these pastimes are elaborately recounted. (31-33) The Bhāgavatam describes the arrival of Akrūra, the subsequent departure of Kṛṣṇa and Balarāma, the lamentation of the gopīs and the touring of Mathurā. (34) Also narrated are how Kṛṣṇa and Balarāma killed the elephant Kuvalayāpīḍa, the wrestlers Muṣṭika and Cāṇūra, and Kaṁsa and other demons, as well as how Kṛṣṇa brought back the dead son of His spiritual master, Sāndīpani Muni. (35) Then, O brāhmaṇas, this scripture recounts how Lord Hari, while residing in Mathurā in the company of Uddhava and Balarāma, performed pastimes for the satisfaction of the Yadu dynasty. (36) Also described are the annihilation of each of the many armies brought by Jarāsandha, the killing of the barbarian king Kālayavana and the establishment of Dvārakā City. (37) This work also describes how Lord Kṛṣṇa brought from heaven the pārijāta tree and the Sudharmā assembly hall, and how He kidnapped Rukmiṇī by defeating all His rivals in battle. (38) Also narrated are how Lord Kṛṣṇa, in the battle with Bāṇāsura, defeated Lord Śiva by making him yawn, how the Lord cut off Bāṇāsura’s arms, and how He killed the master of Prāgjyotiṣapura and then rescued the young princesses held captive in that city. (39)

There are descriptions of the powers and the deaths of the King of Cedi, Pauṇḍraka, Śālva, the foolish Dantavakra, Śambara, Dvivida, Pīṭha, Mura, Pañcajana and other demons, along with a description of how Vārāṇasī was burned to the ground. The Bhāgavatam also recounts how Lord Kṛṣṇa relieved the earth’s burden by engaging the Pāṇḍavas in the Battle of Kurukṣetra. (40-41)

How the Lord withdrew His own dynasty on the pretext of the brāhmaṇas’ curse; Vasudeva’s conversation with Nārada; the extraordinary conversation between Uddhava and Kṛṣṇa, which reveals the science of the self in complete detail and elucidates the religious principles of human society; and then how Lord Kṛṣṇa gave up this mortal world by His own mystic powerthe Bhāgavatam narrates all these events. (42-43) This work also describes people’s characteristics and behavior in the different ages, the chaos men experience in the Age of Kali, the four kinds of annihilation and the three kinds of creation. (44) There are also an account of the passing away of the wise and saintly King Viṣṇurāta [Parīkṣit], an explanation of how Śrīla Vyāsadeva disseminated the branches of the Vedas, a pious narration concerning Mārkaṇḍeya Ṛṣi, and a description of the detailed arrangement of the Lord’s universal form and His form as the sun, the soul of the universe. (45)

Thus, O best of the brāhmaṇas, I have explained herein what you have inquired from me. This literature has glorified in full detail the activities of the Lord’s pastime incarnations. (46) If when falling, slipping, feeling pain or sneezing one involuntarily cries out in a loud voice, “Obeisances to Lord Hari!” one will be automatically freed from all his sinful reactions. (47) When people properly glorify the Supreme Personality of Godhead or simply hear about His power, the Lord personally enters their hearts and cleanses away every trace of misfortune, just as the sun removes the darkness or as a powerful wind drives away the clouds. (48) Words that do not describe the transcendental Personality of Godhead but instead deal with temporary matters are simply false and useless. Only those words that manifest the transcendental qualities of the Supreme Lord are actually truthful, auspicious and pious. (49) Those words describing the glories of the all-famous Personality of Godhead are attractive, relishable and ever fresh. Indeed, such words are a perpetual festival for the mind, and they dry up the ocean of misery. (50) Those words that do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered to be like unto a place of pilgrimage for crows, and are never resorted to by those situated in transcendental knowledge. The pure and saintly devotees take interest only in topics glorifying the infallible Supreme Lord. (51) On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes and so on of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. (52) Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of even the most properly performed fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? (53) The great endeavor one undergoes in executing the ordinary social and religious duties of the varṇāśrama system, in performing austerities, and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of the Supreme Lord, the husband of the goddess of fortune, one can remember His lotus feet. (54) Remembrance of Lord Kṛṣṇa’s lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation. (55) O most eminent of brāhmaṇas, you are all indeed extremely fortunate, since you have already placed within your hearts Lord Śrī Nārāyaṇathe Personality of Godhead, the supreme controller and the ultimate Soul of all existencebeyond whom there is no other god. You have undeviating love for Him, and thus I request you to worship Him. (56)

I also have now been fully reminded of the science of God, which I previously heard from the mouth of the great sage Śukadeva Gosvāmī. I was present in the assembly of great sages who heard him speak to King Parīkṣit as the monarch sat fasting until death. (57)

O brāhmaṇas, I have thus described to you the glories of the Supreme Lord Vāsudeva, whose extraordinary activities are most worthy of glorification. This narration destroys all that is inauspicious. (58) One who with undeviating attention constantly recites this literature at every moment of every hour, as well as one who faithfully hears even one verse or half a verse or a single line or even half a line, certainly purifies his very self. (59) One who hears this Bhāgavatam on the Ekādaśī or Dvādaśī day is assured of long life, and one who recites it with careful attention while fasting is purified of all sinful reactions. (60) One who controls his mind, fasts at the holy places Puṣkara, Mathurā or Dvārakā, and studies this scripture will be freed from all fear. (61) Upon the person who glorifies this Purāṇa by chanting or hearing it, the demigods, sages, Siddhas, Pitās, Manus and kings of the earth bestow all desirable things. (62) By studying this Bhāgavatam, a brāhmaṇa can enjoy the same rivers of honey, ghee and milk he enjoys by studying the hymns of the Ṛg, Yajur and Sāma Vedas. (63) A brāhmaṇa who diligently reads this essential compilation of all the Purāṇas will go to the supreme destination, which the Supreme Lord Himself has herein described. (64)

A brāhmaṇa who studies the ŚrīmadBhāgavatam achieves firm intelligence in devotional service, a king who studies it gains sovereignty over the earth, a vaiśya acquires great treasure and a śūdra is freed from sinful reactions. (65) Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable personal expansions, is abundantly and constantly described throughout the various narrations of this Śrīmad-Bhāgavatam. (66) I bow down to that unborn and infinite Supreme Soul, whose personal energies effect the creation, maintenance and destruction of the material universe. Even Brahmā, Indra, Śaṅkara and the other lords of the heavenly planets cannot fathom the glories of that infallible Personality of Godhead. (67)

I offer my obeisances to the Supreme Personality of Godhead, who is the eternal Lord and the leader of all other deities, who by evolving His nine material energies has arranged within Himself the abode of all moving and nonmoving creatures, and who is always situated in pure, transcendental consciousness. (68)

Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke this supreme Purāṇa, Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. (69)

Srimad Bhagavatam | Canto 12 Chapter 11 | Summary Description of the Mahapurusa

By

-

July 11, 2026

ŚrīŚaunaka said: O Sūta, you are the best of learned men and a great devotee of the Supreme Lord. Therefore, we now inquire from you about the definitive conclusion of all tantra scriptures. (1) All good fortune to you! Please explain to us, who are very eager to learn, the process of kriyā-yoga practiced through regulated worship of the transcendental Lord, the husband of the goddess of fortune. Please also explain how the Lord’s devotees conceive of His limbs, associates, weapons and ornaments in terms of particular material representations. By expertly worshiping the Supreme Lord, a mortal can attain immortality. (2-3)

Sūta Gosvāmī said: Offering obeisances to my spiritual masters, I shall repeat to you the description of the opulences of Lord Viṣṇu given in the Vedas and tantras by great authorities, beginning from lotus-born Brahmā. (4) The universal form [virāṭ] of the Personality of Godhead includes the nine basic elements of creation, starting with the unmanifest nature, and their subsequent transformations. Once this universal form is instilled with consciousness, the three planetary systems become visible within it. (5)

This is the representation of the Supreme Lord as the universal person, in which the earth is His feet, the sky His navel, the sun His eyes, the wind His nostrils, the demigod of procreation His genitals, death His anus and the moon His mind. The heavenly planets are His head, the directions His ears, and the demigods protecting the various planets His many arms. The god of death is His eyebrows, shame His lower lip, greed His upper lip, delusion His smile, and moonshine His teeth, while the trees are the almighty Puruṣa’s bodily hairs, and the clouds the hair on His head. (6-8) Just as one can determine the dimensions of an ordinary person of this world by measuring his various limbs, one can determine the dimensions of the Mahāpuruṣa by measuring the arrangement of the planetary systems within His universal form. (9)

Upon His chest the almighty, unborn Personality of Godhead bears the Kaustubha gem, which represents the pure spirit soul, along with the Śrīvatsa mark, which is the direct manifestation of this gem’s expansive effulgence. (10) His flower garland is His material energy, comprising various combinations of the modes of nature. His yellow garment is the Vedic meters, and His sacred thread the syllable om composed of three sounds. In the form of His two shark-shaped earrings, the Lord carries the processes of Sāṅkhya and yoga, and His crown, bestowing fearlessness on the inhabitants of all the worlds, is the supreme position of Brahmaloka. (11-12)Ananta, the Lord’s sitting place, is the unmanifest phase of material nature, and the Lord’s lotus throne is the mode of goodness, endowed with religion and knowledge. (13)The club the Lord carries is the chief element, prāṇa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, His Sudarśana disc the element fire, and His sword, pure as the sky, the element ether. His shield embodies the mode of ignorance, His bow, named Śārṅga, time, and His arrow-filled quiver the working sensory organs. (14-15)His arrows are said to be the senses, and His chariot is the active, forceful mind. His external appearance is the subtle objects of perception, and the gestures of His hands are the essence of all purposeful activity. (16)The sun globe is the place where the Supreme Lord is worshiped, spiritual initiation is the means of purification for the spirit soul, and rendering devotional service to the Personality of Godhead is the process for eradicating all one’s sinful reactions. (17)

Playfully carrying a lotus, which represents the various opulences designated by the word bhaga, the Supreme Lord accepts service from a pair of cāmara fans, which are religion and fame. (18) O brāhmaṇas, the Lord’s umbrella is His spiritual abode, Vaikuṇṭha, where there is no fear, and Garuḍa, who carries the Lord of sacrifice, is the threefold Veda. (19)The goddess of fortune, Śrī, who never leaves the Lord’s side, appears with Him in this world as the representation of His internal potency. Viṣvaksena, the chief among His personal associates, is known to be the personification of the Pañcarātra and other tantras. And the Lord’s eight doorkeepers, headed by Nanda, are His mystic perfections, beginning with aṇimā. (20)Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the names of the direct personal expansions of the Supreme Godhead, O brāhmaṇa Śaunaka. (21)One can conceive of the Supreme Personality of Godhead in terms of awakened consciousness, sleep and deep sleepwhich function respectively through external objects, the mind and material intelligenceand also in terms of the fourth, transcendental level of consciousness, which is characterized by pure knowledge. (22)The Supreme Personality of Godhead, Lord Hari, thus appears in four personal expansions, each exhibiting major limbs, minor limbs, weapons and ornaments. Through these distinct features, the Lord maintains the four phases of existence. (23)

O best of brāhmaṇas, He alone is the selfluminous, original source of the Vedas, perfect and complete in His own glory. By His material energy He creates, destroys and maintains this entire universe. Because He is the performer of various material functions, He is sometimes described as materially divided, yet He always remains transcendentally situated in pure knowledge. Those who are dedicated to Him in devotion can realize Him to be their true Soul. (24) O Kṛṣṇa, O friend of Arjuna, O chief among the descendants of Vṛṣṇi, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Vṛndāvana’s cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees. (25) Anyone who rises early in the morning and, with a purified mind fixed upon the Mahāpuruṣa, quietly chants this description of His characteristics will realize Him as the Supreme Absolute Truth residing within the heart. (26)

ŚrīŚaunaka said: Please describe to us, who have great faith in your words, the different sets of seven personal features and associates the sun-god exhibits during each month, along with their names and activities. The associates of the sun-god, who serve their lord, are personal expansions of the Supreme Personality of Godhead Hari in His feature as the presiding deity of the sun. (27-28)

Sūta Gosvāmī said: The sun travels among all the planets and thus regulates their movements. It has been created by Lord Viṣṇu, the Supreme Soul of all embodied beings, through His beginningless material energy. (29) The sun-god, being nondifferent from Lord Hari, is the one soul of all the worlds and their original creator. He is the source of all the ritualistic activities prescribed in the Vedas and has been given many names by the Vedic sages. (30) Being the source of the material energy, the Personality of Godhead Lord Hari in His expansion as the sun-god is described in nine aspects, O Śaunaka: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the scripture, the paraphernalia of worship and the result to be achieved. (31) The Supreme Personality of Godhead, manifesting His potency of time as the sun-god, travels about in each of the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates. (32)

My dear sage, Dhātā as the sun-god, Kṛtasthalī as the Apsarā, Heti as the Rākṣasa, Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu. (33) Aryamā as the sun-god, Pulaha as the sage, Athaujā as the Yakṣa, Praheti as the Rākṣasa, Puñjikasthalī as the Apsarā, Nārada as the Gandharva and Kacchanīra as the Nāga rule the month of Mādhava. (34)Mitra as the sun-god, Atri as the sage, Pauruṣeya as the Rākṣasa, Takṣaka as the Nāga, Menakā as the Apsarā, Hāhā as the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra. (35) Vasiṣṭha as the sage, Varuṇa as the sun-god, Rambhā as the Apsarā, Sahajanya as the Rākṣasa, Hūhū as the Gandharva, Śukra as the Nāga and Citrasvana as the Yakṣa rule the month of Śuci. (36)Indra as the sun-god, Viśvāvasu as the Gandharva, Śrotā as the Yakṣa, Elāpatra as the Nāga, Aṅgirā as the sage, Pramlocā as the Apsarā and Varya as the Rākṣasa rule the month of Nabhas. (37)Vivasvān as the sun-god, Ugrasena as the Gandharva, Vyāghra as the Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the sage, Anumlocā as the Apsarā and Śaṅkhapāla as the Nāga rule the month of Nabhasya. (38)Pūṣā as the sun-god, Dhanañjaya as the Nāga, Vāta as the Rākṣasa, Suṣeṇa as the Gandharva, Suruci as the Yakṣa, Ghṛtācī as the Apsarā and Gautama as the sage rule the month of Tapas. (39)Ṛtu as the Yakṣa, Varcā as the Rākṣasa, Bharadvāja as the sage, Parjanya as the sungod, Senajit as the Apsarā, Viśva as the Gandharva and Airāvata as the Nāga rule the month known as Tapasya. (40)Aṁśu as the sun-god, Kaśyapa as the sage, Tārkṣya as the Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the Apsarā, Vidyucchatru as the Rākṣasa and Mahāśaṅkha as the Nāga rule the month of Sahas. (41) Bhaga as the sun-god, Sphūrja as the Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as the Yakṣa, Āyur as the sage, Karkoṭaka as the Nāga and Pūrvacitti as the Apsarā rule the month of Puṣya. (42) Tvaṣṭā as the sun-god; Jamadagni, the son of Ṛcīka, as the sage; Kambalāśva as the Nāga; Tilottamā as the Apsarā; Brahmāpeta as the Rākṣasa; Śatajit as the Yakṣa; and Dhṛtarāṣṭra as the Gandharva maintain the month of Iṣa. (43) Viṣṇu as the sungod, Aśvatara as the Nāga, Rambhā as the Apsarā, Sūryavarcā as the Gandharva, Satyajit as the Yakṣa, Viśvāmitra as the sage and Makhāpeta as the Rākṣasa rule the month of Ūrja. (44)

All these personalities are the opulent expansions of the Supreme Personality of Godhead, Viṣṇu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset. (45) Thus, throughout the twelve months, the lord of the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next. (46)

While the sages glorify the sun-god with the hymns of the Sāma, Ṛg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsarās dance before his chariot. The Nāgas arrange the chariot ropes and the Yakṣas harness the horses to the chariot, while the powerful Rākṣasas push from behind. (47- 48) Facing the chariot, the sixty thousand brāhmaṇa sages known as Vālakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras. (49) For the protection of all the worlds, the Supreme Personality of Godhead Hari, who is unborn and without beginning or end, thus expands Himself during each day of Brahmā into these specific categories of His personal representations. (50)

Srimad Bhagavatam | Canto 12 Chapter 10 | Lord Shiva and Uma Glorify Markandeya Rishi

By

-

July 11, 2026

Sūta Gosvāmī said: The Supreme Lord Nārāyaṇa had arranged this opulent display of His bewildering potency. Mārkaṇḍeya Ṛṣi, having experienced it, took shelter of the Lord. (1)

Śrī Mārkaṇḍeya said: O Lord Hari, I take shelter of the soles of Your lotus feet, which bestow fearlessness upon all who surrender to them. Even the great demigods are bewildered by Your illusory energy, which appears to them in the guise of knowledge. (2)

Sūta Gosvāmī said: Lord Rudra, traveling in the sky on his bull and accompanied by his consort, Rudrāṇī, as well as his personal associates, observed Mārkaṇḍeya in trance. (3) Goddess Umā, seeing the sage, addressed Lord Giriśa: My lord, just see this learned brāhmaṇa, his body, mind and senses motionless in trance. (4) He is as calm as the waters of the ocean when the wind has ceased and the fish remain still. Therefore, my lord, since you bestow perfection on the performers of austerity, please award this sage the perfection that is obviously due him. (5)

Lord Śiva replied: Surely this saintly brāhmaṇa does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead. (6) Still, my dear Bhavānī, let us talk with this saintly personality. After all, association with saintly devotees is man’s highest achievement. (7)

Sūta Gosvāmī said: Having spoken thus, Lord Śaṅkara, the shelter of pure souls, master of all spiritual sciences and controller of all embodied living beingsapproached the sage. (8) Because Mārkaṇḍeya’s material mind had stopped functioning, the sage failed to notice that Lord Śiva and his wife, the controllers of the universe, had personally come to see him. Mārkaṇḍeya was so absorbed in meditation that he was unaware of either himself or the external world. (9) Understanding the situation very well, the powerful Lord Śiva employed his mystic power to enter within the sky of Mārkaṇḍeya’s heart, just as the wind passes through an opening. (10) Śrī Mārkaṇḍeya saw Lord Śiva suddenly appear within his heart. Lord Śiva’s golden hair resembled lightning, and he had three eyes, ten arms and a tall body that shone like the rising sun. He wore a tiger skin, and he carried a trident, a bow, arrows, a sword and a shield, along with prayer beads, a ḍamaru drum, a skull and an ax. Astonished, the sage came out of his trance and thought, “Who is this, and where has he come from?” (11-13)Opening his eyes, the sage saw Lord Rudra, the spiritual master of the three worlds, together with Umā and Rudra’s followers. Mārkaṇḍeya then offered his respectful obeisances by bowing his head. (14) Mārkaṇḍeya worshiped Lord Śiva, along with Umā and Śiva’s associates, by offering them words of welcome, sitting places, water for washing their feet, scented drinking water, fragrant oils, flower garlands and ārati lamps. (15) Mārkaṇḍeya said: O mighty lord, what can I possibly do for you, who are fully satisfied by your own ecstasy? Indeed, by your mercy you satisfy this entire world. (16) Again and again I offer my obeisances unto you, O all-auspicious transcendental personality. As the lord of goodness you give pleasure, in contact with the mode of passion you appear most fearful, and you also associate with the mode of ignorance. (17)

Sūta Gosvāmī said: Lord Śiva, the foremost demigod and the shelter of the saintly devotees, was satisfied by Mārkaṇḍeya’s praise. Pleased, he smiled and addressed the sage. (18)

Lord Śiva said: Please ask me for some benediction, since among all givers of benedictions, we three, Brahmā, Viṣṇu and I, are the best. Seeing us never goes in vain, because simply by seeing us a mortal achieves immortality. (19) The inhabitants and ruling demigods of all planets, along with Lord Brahmā, the Supreme Lord Hari and I, glorify, worship and assist those brāhmaṇas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision. (20-21)These devotees do not differentiate between Lord Viṣṇu, Lord Brahmā and me, nor do they differentiate between themselves and other living beings. Therefore, because you are this kind of saintly devotee, we worship you. (22) Mere bodies of water do not constitute holy places, nor are lifeless statues of the demigods actual worshipable deities. Because external vision fails to appreciate the higher essence of the holy rivers and the demigods, these purify only after a considerable time. But devotees like you purify immediately, just by being seen. (23) By meditating upon the Supreme Soul, performing austerities, engaging in Vedic study and following regulative principles, the brāhmaṇas sustain within themselves the three Vedas, which are nondifferent from Lord Viṣṇu, Lord Brahmā and me. Therefore, I offer my obeisances unto the brāhmaṇas. (24) Even the worst sinners and social outcastes are purified just by hearing about or seeing personalities like you. Imagine, then, how purified they become by directly speaking with you. (25)

Sūta Gosvāmī said: Drinking with his ears Lord Śiva’s nectarean words, full of the confidential essence of religion, Mārkaṇḍeya Ṛṣi could not be satiated. (26) Mārkaṇḍeya, having been forced by Lord Viṣṇu’s illusory energy to wander about for a long time in the water of dissolution, had become extremely exhausted. But Lord Śiva’s words of nectar vanquished his accumulated suffering. Thus he addressed Lord Śiva. (27)

Śrī Mārkaṇḍeya said: It is indeed most difficult for embodied souls to understand the pastimes of the universal controllers, for such lords bow down to and offer praise to the very living beings they rule. (28) Generally it is to induce embodied souls to accept religious principles that the authorized teachers of religion exhibit ideal behavior while encouraging and praising the proper behavior of others. (29) This apparent humility is simply a show of mercy. Such behavior of the Supreme Lord and His personal associates, which the Lord effects by His own bewildering potency, does not spoil His power any more than a magician’s powers are diminished by his exhibition of tricks. (30) I offer my obeisances to that Supreme Personality of Godhead, who has created this entire universe simply by His desire and then entered into it as the Supersoul. By making the modes of nature act, He seems to be the direct creator of this world, just as a dreamer seems to be acting within his dream. He is the owner and ultimate controller of the three modes of nature, yet He remains alone and pure, without any equal. He is the supreme spiritual master of all, the original personal form of the Absolute Truth. (31- 32)

O all-pervading lord, since I have received the benediction of seeing you, what other benediction can I ask for? Simply by seeing you, a person fulfills all his desires and can achieve anything imaginable. (33) But I do request one benediction from you, who are full of all perfection and able to shower down the fulfillment of all desires. I ask to have unfailing devotion for the Supreme Personality of Godhead and for His dedicated devotees, especially you. (34)

Sūta Gosvāmī said: Thus worshiped and glorified by the eloquent statements of the sage Mārkaṇḍeya, Lord Śarva [Śiva], encouraged by his consort, replied to him as follows. (35) O great sage, because you are devoted to Lord Adhokṣaja, all your desires will be fulfilled. Until the very end of this creation cycle, you will enjoy pious fame and freedom from old age and death. (36)O brāhmaṇa, may you have perfect knowledge of past, present and future, along with transcendental realization of the Supreme, enriched by renunciation. You have the brilliance of an ideal brāhmaṇa, and thus may you achieve the post of spiritual master of the Purāṇas. (37)

Sūta Gosvāmī said: Having thus granted Mārkaṇḍeya Ṛṣi benedictions, Lord Śiva went on his way, continuing to describe to goddess Devī the accomplishments of the sage and the direct exhibition of the Lord’s illusory power that he had experienced. (38) Mārkaṇḍeya Ṛṣi, the best of the descendants of Bhṛgu, is glorious because of his achievement of perfection in mystic yoga. Even today he travels about this world, fully absorbed in unalloyed devotion for the Supreme Personality of Godhead. (39)I have thus narrated to you the activities of the highly intelligent sage Mārkaṇḍeya, especially how he experienced the amazing power of the Supreme Lord’s illusory energy. (40)Although this event was unique and unprecedented, some unintelligent persons compare it to the cycle of illusory material existence the Supreme Lord has created for the conditioned soulsan endless cycle that has been continuing since time immemorial. (41)

O best of the Bhṛgus, this account concerning Mārkaṇḍeya Ṛṣi conveys the transcendental potency of the Supreme Lord. Anyone who properly narrates or hears it will never again undergo material existence, which is based on the desire to perform fruitive activities. (42)

Srimad Bhagavatam | Canto 9 | Chapter 12 | Verses

By

-

July 11, 2026

The Dynasty of Kuśa, the Son of Lord Rāmacandra

Text 1

श्रीशुक उवाच
कुशस्य चातिथिस्तस्मान्निषधस्तत्सुतो नभ: ।
पुण्डरीकोऽथ तत्पुत्र: क्षेमधन्वाभवत्तत: ॥ १ ॥

Text 2

देवानीकस्ततोऽनीह: पारियात्रोऽथ तत्सुत: ।
ततो बलस्थलस्तस्माद् वज्रनाभोऽर्कसम्भव: ॥ २ ॥

Texts 3-4

सगणस्तत्सुतस्तस्माद् विधृतिश्चाभवत् सुत: ।
ततो हिरण्यनाभोऽभूद् योगाचार्यस्तु जैमिने: ॥ ३ ॥
शिष्य: कौशल्य आध्यात्मं याज्ञवल्‍क्योऽध्यगाद् यत: ।
योगं महोदयम् ऋषिर्हृदयग्रन्थिभेदकम् ॥ ४ ॥

Text 5

पुष्पो हिरण्यनाभस्य ध्रुवसन्धिस्ततोऽभवत् ।
सुदर्शनोऽथाग्निवर्ण: शीघ्रस्तस्य मरु: सुत: ॥ ५ ॥

Text 6

सोऽसावास्ते योगसिद्ध: कलापग्राममास्थित: ।
कलेरन्ते सूर्यवंशं नष्टं भावयिता पुन: ॥ ६ ॥

Text 7

तस्मात् प्रसुश्रुतस्तस्य सन्धिस्तस्याप्यमर्षण: ।
महस्वांस्तत्सुतस्तस्माद् विश्वबाहुरजायत ॥ ७ ॥

Text 8

तत: प्रसेनजित् तस्मात् तक्षको भविता पुन: ।
ततो बृहद्ब‍लो यस्तु पित्रा ते समरे हत: ॥ ८ ॥

Text 9

एते हीक्ष्वाकुभूपाला अतीता: श‍ृण्वनागतान् ।
बृहद्ब‍लस्य भविता पुत्रो नाम्ना बृहद्रण: ॥ ९ ॥

Text 10

ऊरुक्रिय: सुतस्तस्य वत्सवृद्धो भविष्यति ।
प्रतिव्योमस्ततो भानुर्दिवाको वाहिनीपति: ॥ १० ॥

Text 11

सहदेवस्ततो वीरो बृहदश्वोऽथ भानुमान् ।
प्रतीकाश्वो भानुमत: सुप्रतीकोऽथ तत्सुत: ॥ ११ ॥

Text 12

भविता मरुदेवोऽथ सुनक्षत्रोऽथ पुष्कर: ।
तस्यान्तरिक्षस्तत्पुत्र: सुतपास्तदमित्रजित् ॥ १२ ॥

Text 13

बृहद्राजस्तु तस्यापि बर्हिस्तस्मात् कृतञ्जय: ।
रणञ्जयस्तस्य सुत: सञ्जयो भविता तत: ॥ १३ ॥

Text 14

तस्माच्छाक्योऽथ शुद्धोदो लाङ्गलस्तत्सुत: स्मृत: ।
तत: प्रसेनजित् तस्मात् क्षुद्रको भविता तत: ॥ १४ ॥

Text 15

रणको भविता तस्मात् सुरथस्तनयस्तत: ।
सुमित्रो नाम निष्ठान्त एते बार्हद्ब‍लान्वया: ॥ १५ ॥

Text 16

इक्ष्वाकूणामयं वंश: सुमित्रान्तो भविष्यति ।
यतस्तं प्राप्य राजानं संस्थां प्राप्स्यति वै कलौ ॥ १६ ॥

Srimad Bhagavatam | Canto 9 | Chapter 11 | Verses

By

-

July 11, 2026