anyathā te 'vyakta-gater
darśanaḿ naḥ kathaḿ nṛṇām
nitarāḿ mriyamāṇānāḿ
saḿsiddhasya vanīyasaḥ
SYNONYMS
anyathā — otherwise; te — your; avyakta-gateḥ — of one whose movements are invisible; darśanam — meeting; naḥ — for us; katham — how; nṛṇām — of the people; nitarām — specifically; mriyamāṇānām — of those who are about to die; saḿsiddhasya — of one who is all-perfect; vanīyasaḥ — voluntary appearance.
TRANSLATION
Otherwise [without being inspired by Lord Kṛṣṇa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?
PURPORT
The great sage Śukadeva Gosvāmī was certainly inspired by Lord Kṛṣṇa to appear voluntarily before Mahārāja Parīkṣit, the great devotee of the Lord, just to give him the teachings of Śrīmad-Bhāgavatam. One can achieve the nucleus of the devotional service of the Lord by the mercy of the spiritual master and the Personality of Godhead. The spiritual master is the manifested representative of the Lord to help one achieve ultimate success. One who is not authorized by the Lord cannot become a spiritual master. Śrīla Śukadeva Gosvāmī is an authorized spiritual master, and thus he was inspired by the Lord to appear before Mahārāja Parīkṣit and instruct him in the teachings of Śrīmad-Bhāgavatam. One can achieve the ultimate success of going back to Godhead if he is favored by the Lord's sending His true representative. As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus he knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.
Thursday, February 17, 2011
Śrīmad Bhāgavatam 1.19.35
api me bhagavān prītaḥ
kṛṣṇaḥ pāṇḍu-suta-priyaḥ
paitṛ-ṣvaseya-prīty-arthaḿ
tad-gotrasyātta-bāndhavaḥ
SYNONYMS
api — definitely; me — unto me; bhagavān — the Personality of Godhead; prītaḥ — pleased; kṛṣṇaḥ — the Lord; pāṇḍu-suta — the sons of King Pāṇḍu; priyaḥ — dear; paitṛ — in relation with the father; svaseya — the sons of the sister; prīti — satisfaction; artham — in the matter of; tat — their; gotrasya — of the descendant; ātta — accepted; bāndhavaḥ — as a friend.
TRANSLATION
Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.
PURPORT
A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.
kṛṣṇaḥ pāṇḍu-suta-priyaḥ
paitṛ-ṣvaseya-prīty-arthaḿ
tad-gotrasyātta-bāndhavaḥ
SYNONYMS
api — definitely; me — unto me; bhagavān — the Personality of Godhead; prītaḥ — pleased; kṛṣṇaḥ — the Lord; pāṇḍu-suta — the sons of King Pāṇḍu; priyaḥ — dear; paitṛ — in relation with the father; svaseya — the sons of the sister; prīti — satisfaction; artham — in the matter of; tat — their; gotrasya — of the descendant; ātta — accepted; bāndhavaḥ — as a friend.
TRANSLATION
Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.
PURPORT
A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.
Śrīmad Bhāgavatam 1.19.34
sānnidhyāt te mahā-yogin
pātakāni mahānty api
sadyo naśyanti vai puḿsāḿ
viṣṇor iva suretarāḥ
SYNONYMS
sānnidhyāt — on account of the presence; te — your; mahā-yogin — O great mystic; pātakāni — sins; mahānti — invulnerable; api — in spite of; sadyaḥ — immediately; naśyanti — vanquished; vai — certainly; puḿsām — of a person; viṣṇoḥ — like the presence of the Personality of Godhead; iva — like; sura-itarāḥ — other than the demigods.
TRANSLATION
Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!
PURPORT
There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.
pātakāni mahānty api
sadyo naśyanti vai puḿsāḿ
viṣṇor iva suretarāḥ
SYNONYMS
sānnidhyāt — on account of the presence; te — your; mahā-yogin — O great mystic; pātakāni — sins; mahānti — invulnerable; api — in spite of; sadyaḥ — immediately; naśyanti — vanquished; vai — certainly; puḿsām — of a person; viṣṇoḥ — like the presence of the Personality of Godhead; iva — like; sura-itarāḥ — other than the demigods.
TRANSLATION
Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!
PURPORT
There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.
Śrīmad Bhāgavatam 1.19.33
yeṣāḿ saḿsmaraṇāt puḿsāḿ
sadyaḥ śuddhyanti vai gṛhāḥ
kiḿ punar darśana-sparśa-
pāda-śaucāsanādibhiḥ
SYNONYMS
yeṣām — of whom; saḿsmaraṇāt — by remembrance; puḿsām — of a person; sadyaḥ — instantly; śuddhyanti — cleanses; vai — certainly; gṛhāḥ — all houses; kim — what; punaḥ — then; darśana — meeting; sparśa — touching; pāda — the feet; śauca — washing; āsana-ādibhiḥ — by offering a seat, etc.
TRANSLATION
Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?
PURPORT
The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.
sadyaḥ śuddhyanti vai gṛhāḥ
kiḿ punar darśana-sparśa-
pāda-śaucāsanādibhiḥ
SYNONYMS
yeṣām — of whom; saḿsmaraṇāt — by remembrance; puḿsām — of a person; sadyaḥ — instantly; śuddhyanti — cleanses; vai — certainly; gṛhāḥ — all houses; kim — what; punaḥ — then; darśana — meeting; sparśa — touching; pāda — the feet; śauca — washing; āsana-ādibhiḥ — by offering a seat, etc.
TRANSLATION
Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?
PURPORT
The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.
Śrīmad Bhāgavatam 1.19.32
parīkṣid uvāca
aho adya vayaḿ brahman
sat-sevyāḥ kṣatra-bandhavaḥ
kṛpayātithi-rūpeṇa
bhavadbhis tīrthakāḥ kṛtāḥ
SYNONYMS
parīkṣit uvāca — the fortunate Mahārāja Parīkṣit said; aho — ah; adya — today; vayam — we; brahman — O brāhmaṇa; sat-sevyāḥ — eligible to serve the devotee; kṣatra — the ruling class; bandhavaḥ — friends; kṛpayā — by your mercy; atithi-rūpeṇa — in the manner of a guest; bhavadbhiḥ — by your good self; tīrthakāḥ — qualified for being places of pilgrimage; kṛtāḥ — done by you.
TRANSLATION
The fortunate King Parīkṣit said: O brāhmaṇa, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee.
PURPORT
Saintly devotees like Śukadeva Gosvāmī generally do not approach worldly enjoyers, especially those in royal orders. Mahārāja Pratāparudra was a follower of Lord Caitanya, but when he wanted to see the Lord, the Lord refused to see him because he was a king. For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.
aho adya vayaḿ brahman
sat-sevyāḥ kṣatra-bandhavaḥ
kṛpayātithi-rūpeṇa
bhavadbhis tīrthakāḥ kṛtāḥ
SYNONYMS
parīkṣit uvāca — the fortunate Mahārāja Parīkṣit said; aho — ah; adya — today; vayam — we; brahman — O brāhmaṇa; sat-sevyāḥ — eligible to serve the devotee; kṣatra — the ruling class; bandhavaḥ — friends; kṛpayā — by your mercy; atithi-rūpeṇa — in the manner of a guest; bhavadbhiḥ — by your good self; tīrthakāḥ — qualified for being places of pilgrimage; kṛtāḥ — done by you.
TRANSLATION
The fortunate King Parīkṣit said: O brāhmaṇa, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee.
PURPORT
Saintly devotees like Śukadeva Gosvāmī generally do not approach worldly enjoyers, especially those in royal orders. Mahārāja Pratāparudra was a follower of Lord Caitanya, but when he wanted to see the Lord, the Lord refused to see him because he was a king. For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.
Śrīmad Bhāgavatam 1.19.31
praśāntam āsīnam akuṇṭha-medhasaḿ
muniḿ nṛpo bhāgavato 'bhyupetya
praṇamya mūrdhnāvahitaḥ kṛtāñjalir
natvā girā sūnṛtayānvapṛcchat
SYNONYMS
praśāntam — perfectly pacified; āsīnam — sitting; akuṇṭha — without hesitation; medhasam — one who has sufficient intelligence; munim — unto the great sage; nṛpaḥ — the King (Mahārāja Parīkṣit); bhāgavataḥ — the great devotee; abhyupetya — approaching him; praṇamya — bowing down; mūrdhnā — his head; avahitaḥ — properly; kṛta-añjaliḥ — with folded hands; natvā — politely; girā — by words; sūnṛtayā — in sweet voices; anvapṛcchat — inquired.
TRANSLATION
The sage Śrī Śukadeva Gosvāmī sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Mahārāja Parīkṣit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands.
PURPORT
The gesture now adopted by Mahārāja Parīkṣit of questioning a master is quite befitting in terms of scriptural injunctions. The scriptural injunction is that one should humbly approach a spiritual master to understand the transcendental science. Mahārāja Parīkṣit was now prepared for meeting his death, and within the very short time of seven days he was to know the process of entering the kingdom of God. In such important cases, one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business seeing him. And the qualification of the spiritual master is perfectly manifested in the person of Śukadeva Gosvāmī. Both the spiritual master and the disciple, namely Śrī Śukadeva Gosvāmī and Mahārāja Parīkṣit, attained perfection through the medium of Śrīmad-Bhāgavatam. Śukadeva Gosvāmī learned Śrīmad-Bhāgavatam from his father, Vyāsadeva, but he had no chance to recite it. Before Mahārāja Parīkṣit he recited Śrīmad-Bhāgavatam and answered the questions of Mahārāja Parīkṣit unhesitatingly, and thus both the master and the disciple got salvation.
muniḿ nṛpo bhāgavato 'bhyupetya
praṇamya mūrdhnāvahitaḥ kṛtāñjalir
natvā girā sūnṛtayānvapṛcchat
SYNONYMS
praśāntam — perfectly pacified; āsīnam — sitting; akuṇṭha — without hesitation; medhasam — one who has sufficient intelligence; munim — unto the great sage; nṛpaḥ — the King (Mahārāja Parīkṣit); bhāgavataḥ — the great devotee; abhyupetya — approaching him; praṇamya — bowing down; mūrdhnā — his head; avahitaḥ — properly; kṛta-añjaliḥ — with folded hands; natvā — politely; girā — by words; sūnṛtayā — in sweet voices; anvapṛcchat — inquired.
TRANSLATION
The sage Śrī Śukadeva Gosvāmī sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Mahārāja Parīkṣit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands.
PURPORT
The gesture now adopted by Mahārāja Parīkṣit of questioning a master is quite befitting in terms of scriptural injunctions. The scriptural injunction is that one should humbly approach a spiritual master to understand the transcendental science. Mahārāja Parīkṣit was now prepared for meeting his death, and within the very short time of seven days he was to know the process of entering the kingdom of God. In such important cases, one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business seeing him. And the qualification of the spiritual master is perfectly manifested in the person of Śukadeva Gosvāmī. Both the spiritual master and the disciple, namely Śrī Śukadeva Gosvāmī and Mahārāja Parīkṣit, attained perfection through the medium of Śrīmad-Bhāgavatam. Śukadeva Gosvāmī learned Śrīmad-Bhāgavatam from his father, Vyāsadeva, but he had no chance to recite it. Before Mahārāja Parīkṣit he recited Śrīmad-Bhāgavatam and answered the questions of Mahārāja Parīkṣit unhesitatingly, and thus both the master and the disciple got salvation.
Saturday, February 12, 2011
Śrīmad Bhāgavatam 1.19.30
sa saḿvṛtas tatra mahān mahīyasāḿ
brahmarṣi-rājarṣi-devarṣi-sańghaiḥ
vyarocatālaḿ bhagavān yathendur
graharkṣa-tārā-nikaraiḥ parītaḥ
SYNONYMS
saḥ — Śrī Śukadeva Gosvāmī; saḿvṛtaḥ — surrounded by; tatra — there; mahān — great; mahīyasām — of the greatest; brahmarṣi — saint among the brāhmaṇas; rājarṣi — saint among the kings; devarṣi — saint among the demigods; sańghaiḥ — by the assembly of; vyarocata — well deserved; alam — able; bhagavān — powerful; yathā — as; induḥ — the moon; graha — planets; ṛkṣa — heavenly bodies; tārā — stars; nikaraiḥ — by the assembly of; parītaḥ — surrounded by.
TRANSLATION
Śukadeva Gosvāmī was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all.
PURPORT
In the great assembly of saintly personalities, there was Vyāsadeva the brahmarṣi, Nārada the devarṣi, Paraśurāma the great ruler of the kṣatriya kings, etc. Some of them were powerful incarnations of the Lord. Śukadeva Gosvāmī was not known as brahmarṣi, rājarṣi or devarṣi, nor was he an incarnation like Nārada, Vyāsa or Paraśurāma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Śukadeva Gosvāmī.
brahmarṣi-rājarṣi-devarṣi-sańghaiḥ
vyarocatālaḿ bhagavān yathendur
graharkṣa-tārā-nikaraiḥ parītaḥ
SYNONYMS
saḥ — Śrī Śukadeva Gosvāmī; saḿvṛtaḥ — surrounded by; tatra — there; mahān — great; mahīyasām — of the greatest; brahmarṣi — saint among the brāhmaṇas; rājarṣi — saint among the kings; devarṣi — saint among the demigods; sańghaiḥ — by the assembly of; vyarocata — well deserved; alam — able; bhagavān — powerful; yathā — as; induḥ — the moon; graha — planets; ṛkṣa — heavenly bodies; tārā — stars; nikaraiḥ — by the assembly of; parītaḥ — surrounded by.
TRANSLATION
Śukadeva Gosvāmī was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all.
PURPORT
In the great assembly of saintly personalities, there was Vyāsadeva the brahmarṣi, Nārada the devarṣi, Paraśurāma the great ruler of the kṣatriya kings, etc. Some of them were powerful incarnations of the Lord. Śukadeva Gosvāmī was not known as brahmarṣi, rājarṣi or devarṣi, nor was he an incarnation like Nārada, Vyāsa or Paraśurāma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Śukadeva Gosvāmī.
Śrīmad Bhāgavatam 1.19.29
sa viṣṇu-rāto 'tithaya āgatāya
tasmai saparyāḿ śirasājahāra
tato nivṛttā hy abudhāḥ striyo 'rbhakā
mahāsane sopaviveśa pūjitaḥ
SYNONYMS
saḥ — he; viṣṇu-rātaḥ — Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu); atithaye — to become a guest; āgatāya — one who arrived there; tasmai — unto him; saparyām — with the whole body; śirasā — with bowed head; ājahāra — offered obeisances; tataḥ — thereafter; nivṛttāḥ — ceased; hi — certainly; abudhāḥ — less intelligent; striyaḥ — women; arbhakāḥ — boys; mahā-āsane — exalted seat; sa — he; upaviveśa — sat down; pūjitaḥ — being respected.
TRANSLATION
Mahārāja Parīkṣit, who is also known as Viṣṇurāta [one who is always protected by Viṣṇu], bowed his head to receive the chief guest, Śukadeva Gosvāmī. At that time all the ignorant women and boys ceased following Śrīla Śukadeva. Receiving respect from all, Śukadeva Gosvāmī took his exalted seat.
PURPORT
On Śukadeva Gosvāmī's arrival at the meeting, everyone, except Śrīla Vyāsadeva, Nārada and a few others, stood up, and Mahārāja Parīkṣit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Śukadeva Gosvāmī also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Nārada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm.
tasmai saparyāḿ śirasājahāra
tato nivṛttā hy abudhāḥ striyo 'rbhakā
mahāsane sopaviveśa pūjitaḥ
SYNONYMS
saḥ — he; viṣṇu-rātaḥ — Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu); atithaye — to become a guest; āgatāya — one who arrived there; tasmai — unto him; saparyām — with the whole body; śirasā — with bowed head; ājahāra — offered obeisances; tataḥ — thereafter; nivṛttāḥ — ceased; hi — certainly; abudhāḥ — less intelligent; striyaḥ — women; arbhakāḥ — boys; mahā-āsane — exalted seat; sa — he; upaviveśa — sat down; pūjitaḥ — being respected.
TRANSLATION
Mahārāja Parīkṣit, who is also known as Viṣṇurāta [one who is always protected by Viṣṇu], bowed his head to receive the chief guest, Śukadeva Gosvāmī. At that time all the ignorant women and boys ceased following Śrīla Śukadeva. Receiving respect from all, Śukadeva Gosvāmī took his exalted seat.
PURPORT
On Śukadeva Gosvāmī's arrival at the meeting, everyone, except Śrīla Vyāsadeva, Nārada and a few others, stood up, and Mahārāja Parīkṣit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Śukadeva Gosvāmī also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Nārada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm.
Śrīmad Bhāgavatam 1.19.28
śyāmaḿ sadāpīvya-vayo-'ńga-lakṣmyā
strīṇāḿ mano-jñaḿ rucira-smitena
pratyutthitās te munayaḥ svāsanebhyas
tal-lakṣaṇa-jñā api gūḍha-varcasam
SYNONYMS
śyāmam — blackish; sadā — always; apīvya — excessively; vayaḥ — age; ańga — symptoms; lakṣmyā — by the opulence of; strīṇām — of the fair sex; manaḥ-jñam — attractive; rucira — beautiful; smitena — smiling; pratyutthitāḥ — stood up; te — all of them; munayaḥ — the great sages; sva — own; āsanebhyaḥ — from the seats; tat — those; lakṣaṇa-jñāḥ — expert in the art of physiognomy; api — even; gūḍha-varcasam — covered glories.
TRANSLATION
He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.
strīṇāḿ mano-jñaḿ rucira-smitena
pratyutthitās te munayaḥ svāsanebhyas
tal-lakṣaṇa-jñā api gūḍha-varcasam
SYNONYMS
śyāmam — blackish; sadā — always; apīvya — excessively; vayaḥ — age; ańga — symptoms; lakṣmyā — by the opulence of; strīṇām — of the fair sex; manaḥ-jñam — attractive; rucira — beautiful; smitena — smiling; pratyutthitāḥ — stood up; te — all of them; munayaḥ — the great sages; sva — own; āsanebhyaḥ — from the seats; tat — those; lakṣaṇa-jñāḥ — expert in the art of physiognomy; api — even; gūḍha-varcasam — covered glories.
TRANSLATION
He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.
Śrīmad Bhāgavatam 1.19.27
nigūḍha-jatruḿ pṛthu-tuńga-vakṣasam
āvarta-nābhiḿ vali-valgūdaraḿ ca
dig-ambaraḿ vaktra-vikīrṇa-keśaḿ
pralamba-bāhuḿ svamarottamābham
SYNONYMS
nigūḍha — covered; jatrum — collarbone; pṛthu — broad; tuńga — swollen; vakṣasam — chest; āvarta — whirled; nābhim — navel; vali-valgu — striped; udaram — abdomen; ca — also; dik-ambaram — dressed by all directions (naked); vaktra — curled; vikīrṇa — scattered; keśam — hair; pralamba — elongated; bāhum — hands; su-amara-uttama — the best among the gods (Kṛṣṇa); ābham — hue.
TRANSLATION
His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.
PURPORT
His bodily features indicate him to be different from common men. All the signs described in connection with the bodily features of Śukadeva Gosvāmī are uncommon symptoms, typical of great personalities, according to physiognomical calculations. His bodily hue resembled that of Lord Kṛṣṇa, who is the supreme among the gods, demigods and all living beings.
āvarta-nābhiḿ vali-valgūdaraḿ ca
dig-ambaraḿ vaktra-vikīrṇa-keśaḿ
pralamba-bāhuḿ svamarottamābham
SYNONYMS
nigūḍha — covered; jatrum — collarbone; pṛthu — broad; tuńga — swollen; vakṣasam — chest; āvarta — whirled; nābhim — navel; vali-valgu — striped; udaram — abdomen; ca — also; dik-ambaram — dressed by all directions (naked); vaktra — curled; vikīrṇa — scattered; keśam — hair; pralamba — elongated; bāhum — hands; su-amara-uttama — the best among the gods (Kṛṣṇa); ābham — hue.
TRANSLATION
His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.
PURPORT
His bodily features indicate him to be different from common men. All the signs described in connection with the bodily features of Śukadeva Gosvāmī are uncommon symptoms, typical of great personalities, according to physiognomical calculations. His bodily hue resembled that of Lord Kṛṣṇa, who is the supreme among the gods, demigods and all living beings.
Śrīmad Bhāgavatam 1.19.26
taḿ dvyaṣṭa-varṣaḿ su-kumāra-pāda-
karoru-bāhv-aḿsa-kapola-gātram
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaḿ kambu-sujāta-kaṇṭham
SYNONYMS
tam — him; dvi-aṣṭa — sixteen; varṣam — years; su-kumāra — delicate; pāda — legs; kara — hands; ūru — thighs; bāhu — arms; aḿsa — shoulders; kapola — forehead; gātram — body; cāru — beautiful; āyata — broad; akṣa — eyes; unnasa — high nose; tulya — similar; karṇa — ears; subhru — nice brows; ānanam — face; kambu — conchshell; sujāta — nicely built; kaṇṭham — neck.
TRANSLATION
This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
PURPORT
A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
karoru-bāhv-aḿsa-kapola-gātram
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaḿ kambu-sujāta-kaṇṭham
SYNONYMS
tam — him; dvi-aṣṭa — sixteen; varṣam — years; su-kumāra — delicate; pāda — legs; kara — hands; ūru — thighs; bāhu — arms; aḿsa — shoulders; kapola — forehead; gātram — body; cāru — beautiful; āyata — broad; akṣa — eyes; unnasa — high nose; tulya — similar; karṇa — ears; subhru — nice brows; ānanam — face; kambu — conchshell; sujāta — nicely built; kaṇṭham — neck.
TRANSLATION
This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
PURPORT
A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
Śrīmad Bhāgavatam 1.19.26
taḿ dvyaṣṭa-varṣaḿ su-kumāra-pāda-
karoru-bāhv-aḿsa-kapola-gātram
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaḿ kambu-sujāta-kaṇṭham
SYNONYMS
tam — him; dvi-aṣṭa — sixteen; varṣam — years; su-kumāra — delicate; pāda — legs; kara — hands; ūru — thighs; bāhu — arms; aḿsa — shoulders; kapola — forehead; gātram — body; cāru — beautiful; āyata — broad; akṣa — eyes; unnasa — high nose; tulya — similar; karṇa — ears; subhru — nice brows; ānanam — face; kambu — conchshell; sujāta — nicely built; kaṇṭham — neck.
TRANSLATION
This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
PURPORT
A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
karoru-bāhv-aḿsa-kapola-gātram
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaḿ kambu-sujāta-kaṇṭham
SYNONYMS
tam — him; dvi-aṣṭa — sixteen; varṣam — years; su-kumāra — delicate; pāda — legs; kara — hands; ūru — thighs; bāhu — arms; aḿsa — shoulders; kapola — forehead; gātram — body; cāru — beautiful; āyata — broad; akṣa — eyes; unnasa — high nose; tulya — similar; karṇa — ears; subhru — nice brows; ānanam — face; kambu — conchshell; sujāta — nicely built; kaṇṭham — neck.
TRANSLATION
This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
PURPORT
A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
Śrīmad Bhāgavatam 1.19.25
tatrābhavad bhagavān vyāsa-putro
yadṛcchayā gām aṭamāno 'napekṣaḥ
alakṣya-lińgo nija-lābha-tuṣṭo
vṛtaś ca bālair avadhūta-veṣaḥ
SYNONYMS
tatra — there; abhavat — appeared; bhagavān — powerful; vyāsa-putraḥ — son of Vyāsadeva; yadṛcchayā — as one desires; gām — the earth; aṭamānaḥ — while traveling; anapekṣaḥ — disinterested; alakṣya — unmanifested; lińgaḥ — symptoms; nija-lābha — self-realized; tuṣṭaḥ — satisfied; vṛtaḥ — surrounded; ca — and; bālaiḥ — by children; avadhūta — neglected by others; veṣaḥ — dressed.
TRANSLATION
At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.
PURPORT
The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.
yadṛcchayā gām aṭamāno 'napekṣaḥ
alakṣya-lińgo nija-lābha-tuṣṭo
vṛtaś ca bālair avadhūta-veṣaḥ
SYNONYMS
tatra — there; abhavat — appeared; bhagavān — powerful; vyāsa-putraḥ — son of Vyāsadeva; yadṛcchayā — as one desires; gām — the earth; aṭamānaḥ — while traveling; anapekṣaḥ — disinterested; alakṣya — unmanifested; lińgaḥ — symptoms; nija-lābha — self-realized; tuṣṭaḥ — satisfied; vṛtaḥ — surrounded; ca — and; bālaiḥ — by children; avadhūta — neglected by others; veṣaḥ — dressed.
TRANSLATION
At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.
PURPORT
The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.
Śrīmad Bhāgavatam 1.19.24
tataś ca vaḥ pṛcchyam imaḿ vipṛcche
viśrabhya viprā iti kṛtyatāyām
sarvātmanā mriyamāṇaiś ca kṛtyaḿ
śuddhaḿ ca tatrāmṛśatābhiyuktāḥ
SYNONYMS
tataḥ — as such; ca — and; vaḥ — unto you; pṛcchyam — that which is to be asked; imam — this; vipṛcche — beg to ask you; viśrabhya — trustworthy; viprāḥ — brāhmaṇas; iti — thus; kṛtyatāyām — out of all different duties; sarva-ātmanā — by everyone; mriyamāṇaiḥ — especially those who are just about to die; ca — and; kṛtyam — dutiful; śuddham — perfectly correct; ca — and; tatra — therein; āmṛśata — by complete deliberation; abhiyuktāḥ — just befitting.
TRANSLATION
O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.
PURPORT
In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in all circumstances, and the second question is what is the specific duty of one who is to die very shortly. Out of the two, the question relating to the dying man is most important because everyone is a dying man, either very shortly or after one hundred years. The duration of life is immaterial, but the duty of a dying man is very important. Mahārāja Parīkṣit placed these two questions before Śukadeva Gosvāmī also on his arrival, and practically the whole of the Śrīmad-Bhāgavatam, beginning from the Second Canto up to the last Twelfth Canto, deals with these two questions. The conclusion arrived at thereof is that devotional service of the Lord Śrī Kṛṣṇa, as it is confirmed by the Lord Himself in the last phases of the Bhagavad-gītā, is the last word in relation to everyone's permanent duty in life. Mahārāja Parīkṣit was already aware of this fact, but he wanted the great sages assembled there to unanimously give their verdict on his conviction so that he might be able to go on with his confirmed duty without controversy. He has especially mentioned the word śuddha, or perfectly correct. For transcendental realization or self-realization, many processes are recommended by various classes of philosophers. Some of them are first-class methods, and some of them are second- or third-class methods. The first-class method demands that one give up all other methods and surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.
viśrabhya viprā iti kṛtyatāyām
sarvātmanā mriyamāṇaiś ca kṛtyaḿ
śuddhaḿ ca tatrāmṛśatābhiyuktāḥ
SYNONYMS
tataḥ — as such; ca — and; vaḥ — unto you; pṛcchyam — that which is to be asked; imam — this; vipṛcche — beg to ask you; viśrabhya — trustworthy; viprāḥ — brāhmaṇas; iti — thus; kṛtyatāyām — out of all different duties; sarva-ātmanā — by everyone; mriyamāṇaiḥ — especially those who are just about to die; ca — and; kṛtyam — dutiful; śuddham — perfectly correct; ca — and; tatra — therein; āmṛśata — by complete deliberation; abhiyuktāḥ — just befitting.
TRANSLATION
O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.
PURPORT
In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in all circumstances, and the second question is what is the specific duty of one who is to die very shortly. Out of the two, the question relating to the dying man is most important because everyone is a dying man, either very shortly or after one hundred years. The duration of life is immaterial, but the duty of a dying man is very important. Mahārāja Parīkṣit placed these two questions before Śukadeva Gosvāmī also on his arrival, and practically the whole of the Śrīmad-Bhāgavatam, beginning from the Second Canto up to the last Twelfth Canto, deals with these two questions. The conclusion arrived at thereof is that devotional service of the Lord Śrī Kṛṣṇa, as it is confirmed by the Lord Himself in the last phases of the Bhagavad-gītā, is the last word in relation to everyone's permanent duty in life. Mahārāja Parīkṣit was already aware of this fact, but he wanted the great sages assembled there to unanimously give their verdict on his conviction so that he might be able to go on with his confirmed duty without controversy. He has especially mentioned the word śuddha, or perfectly correct. For transcendental realization or self-realization, many processes are recommended by various classes of philosophers. Some of them are first-class methods, and some of them are second- or third-class methods. The first-class method demands that one give up all other methods and surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.
Śrīmad Bhāgavatam 1.19.23
samāgatāḥ sarvata eva sarve
vedā yathā mūrti-dharās tri-pṛṣṭhe
nehātha nāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam
SYNONYMS
samāgatāḥ — assembled; sarvataḥ — from all directions; eva — certainly; sarve — all of you; vedāḥ — supreme knowledge; yathā — as; mūrti-dharāḥ — personified; tri-pṛṣṭhe — on the planet of Brahmā (which is situated above the three planetary systems, namely the upper, intermediate and lower worlds); na — not; iha — in this world; atha — thereafter; na — nor; amutra — in the other world; ca — also; kaścana — any other; arthaḥ — interest; ṛte — save and except; para — others; anugraham — doing good to; ātma-śīlam — own nature.
TRANSLATION
The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.
PURPORT
Six kinds of opulences, namely wealth, strength, fame, beauty, knowledge and renunciation, are all originally the different attributes pertaining to the Absolute Personality of Godhead. The living beings, who are part-and-parcel entities of the Supreme Being, have all these attributes partially, up to the full strength of seventy-eight percent. In the material world these attributes (up to seventy-eight percent of the Lord's attributes) are covered by the material energy, as the sun is covered by a cloud. The covered strength of the sun is very dim, compared to the original glare, and similarly the original color of the living beings with such attributes becomes almost extinct. There are three planetary systems, namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on earth are situated at the beginning of the intermediate worlds, but living beings like Brahmā and his contemporaries live in the upper worlds, of which the topmost is Satyaloka. In Satyaloka the inhabitants are fully cognizant of Vedic wisdom, and thus the mystic cloud of material energy is cleared. Therefore they are known as the Vedas personified. Such persons, being fully aware of knowledge both mundane and transcendental, have no interest in either the mundane or transcendental worlds. They are practically desireless devotees. In the mundane world they have nothing to achieve, and in the transcendental world they are full in themselves. Then why do they come to the mundane world? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls. On the earth they come down and do good to the people of the world in different circumstances under different climatic influences. They have nothing to do in this world save and except reclaim the fallen souls rotting in material existence, deluded by material energy.
vedā yathā mūrti-dharās tri-pṛṣṭhe
nehātha nāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam
SYNONYMS
samāgatāḥ — assembled; sarvataḥ — from all directions; eva — certainly; sarve — all of you; vedāḥ — supreme knowledge; yathā — as; mūrti-dharāḥ — personified; tri-pṛṣṭhe — on the planet of Brahmā (which is situated above the three planetary systems, namely the upper, intermediate and lower worlds); na — not; iha — in this world; atha — thereafter; na — nor; amutra — in the other world; ca — also; kaścana — any other; arthaḥ — interest; ṛte — save and except; para — others; anugraham — doing good to; ātma-śīlam — own nature.
TRANSLATION
The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.
PURPORT
Six kinds of opulences, namely wealth, strength, fame, beauty, knowledge and renunciation, are all originally the different attributes pertaining to the Absolute Personality of Godhead. The living beings, who are part-and-parcel entities of the Supreme Being, have all these attributes partially, up to the full strength of seventy-eight percent. In the material world these attributes (up to seventy-eight percent of the Lord's attributes) are covered by the material energy, as the sun is covered by a cloud. The covered strength of the sun is very dim, compared to the original glare, and similarly the original color of the living beings with such attributes becomes almost extinct. There are three planetary systems, namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on earth are situated at the beginning of the intermediate worlds, but living beings like Brahmā and his contemporaries live in the upper worlds, of which the topmost is Satyaloka. In Satyaloka the inhabitants are fully cognizant of Vedic wisdom, and thus the mystic cloud of material energy is cleared. Therefore they are known as the Vedas personified. Such persons, being fully aware of knowledge both mundane and transcendental, have no interest in either the mundane or transcendental worlds. They are practically desireless devotees. In the mundane world they have nothing to achieve, and in the transcendental world they are full in themselves. Then why do they come to the mundane world? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls. On the earth they come down and do good to the people of the world in different circumstances under different climatic influences. They have nothing to do in this world save and except reclaim the fallen souls rotting in material existence, deluded by material energy.
Śrīmad Bhāgavatam 1.19.22
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit
samaḿ madhu-cyud guru cāvyalīkam
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ
SYNONYMS
āśrutya — just after hearing; tat — that; ṛṣi-gaṇa — the sages assembled; vacaḥ — speaking; parīkṣit — Mahārāja Parīkṣit; samam — impartial; madhu-cyut — sweet to hear; guru — grave; ca — also; avyalīkam — perfectly true; ābhāṣata — said; enān — all of them; abhinandya — congratulated; yuktān — appropriately presented; śuśrūṣamāṇaḥ — being desirous to hear; caritāni — activities of; viṣṇoḥ — the Personality of Godhead.
TRANSLATION
All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.
samaḿ madhu-cyud guru cāvyalīkam
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ
SYNONYMS
āśrutya — just after hearing; tat — that; ṛṣi-gaṇa — the sages assembled; vacaḥ — speaking; parīkṣit — Mahārāja Parīkṣit; samam — impartial; madhu-cyut — sweet to hear; guru — grave; ca — also; avyalīkam — perfectly true; ābhāṣata — said; enān — all of them; abhinandya — congratulated; yuktān — appropriately presented; śuśrūṣamāṇaḥ — being desirous to hear; caritāni — activities of; viṣṇoḥ — the Personality of Godhead.
TRANSLATION
All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.
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