Kṛṣṇa Dvaipāyana Vyāsadeva

ŚRĪMAD BHĀGAVATAM
(Bhāgavata Purāna)

The story of the Fortunate One

Canto 1
Translated by Anand Aadhar
Third revised edition 2010
2 Śrīmad Bhāgavatam - The Story of the Fortunate One

CANTO 1: Creation

 
Introduction ------------------------------------------------------------------------------------   3
1 Questions by the Sages --------------------------------------------------------------------- 4
2 Divinity and Divine Service --------------------------------------------------------------- 5
3 Kṛṣṇa is the Source of all Incarnations --------------------------------------------------- 7
4 The Appearance of Śrī Nārada ------------------------------------------------------------- 9
5 Nārada's Instructions on Śrīmad Bhāgavatam for Vyāsadeva ------------------------- 11
6 The Conversation between Nārada and Vyāsadeva ------------------------------------- 13
7 The Son of Drona Punished ---------------------------------------------------------------- 15
8 Parīkṣit Saved and Prayers by Queen Kuntī --------------------------------------------- 18
9 The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa -------------------- 21
10 The Departure of Lord Kṛṣṇa for Dvārakā ---------------------------------------------- 23
11 Lord Śrī Kṛṣṇa's Entrance into Dvārakā ------------------------------------------------- 25
12 The Birth of Emperor Parīkṣit ------------------------------------------------------------ 27
13 Dhṛtarāṣṭra Quits Home ------------------------------------------------------------------- 29
14 The Disappearance of Lord Kṛṣṇa ------------------------------------------------------- 32
15 The Pāṇḍavas Retire ----------------------------------------------------------------------- 34
16 How Parīkṣit Received the Age of Kali ------------------------------------------------- 38
17 Punishment and Reward of Kali --------------------------------------------------------- 40
18 Mahārāja Parīkṣit Cursed by a Brahmin Boy ------------------------------------------ 42
19 The Appearance of Śukadeva Gosvāmī ------------------------------------------------- 45

 
 Canto 1 3

which all the Vaishnava ācāryas derived their

wisdom for the purpose of instruction and the
shaping of their devotion. The word for word
Introduction
translations as well as the full text and commentar-
ies of this book were studied within and without
This book relates the story of the Lord and His the Hare Kṛṣṇa temples of learning in India,
Incarnations since the earliest records of Vedic Europe and America. The purpose of the transla-
history. It is verily the Kṛṣṇa Bible of the Hindu- tion is first of all to make this glorious text avail-
universe. The Bhāgavad Gītā compares to it like able to a wider audience over the Internet. Since
the sermon on the mountain by Lord Jesus to the the Bible, the Koran and numerous other holy
full Bible. It has 18.000 verses and consists of 12 texts are readily available, the author meant that
books also called Cantos. These books tell the this book could not stay behind on the shelf of his
complete history of the Vedic culture with the es- own bookcase as a token of material possessive-
sence of all its classical stories called Purānas and ness. Knowledge not shared is knowledge lost,
includes the cream of the Vedic knowledge com- and certainly this type of knowledge which
piled from all the literatures as well as the story of stresses the yoga of non-possessiveness and devo-
the life of Lord Kṛṣṇa in full (Canto 10). It tells tion as one of its main values could not be left out.
about His birth, His youth, all His wonderful The version of Swami Prabhupāda is very exten-
proofs of His divine nature and His superhuman sive covering some 2400 pages of plain fine
feats of defeating all kinds of demons up to the printed text including his commentaries. And that
great Mahābhārat war at Kurukṣetra. It is a bril- was only the first ten Cantos. The remaining two
liant story that has been brought to the West by Cantos were posthumously published by his pupils
Swami Bhaktivedānta Prabhupāda, a Caitanya in the full of his spirit. I thus was faced with two
Vaishnava, a bhakti (devotional) monk of Lord daring challenges: One was to make a readable
Viṣṇu [the name for the transcendental form of running narrative of the book - that had been dis-
Lord Kṛṣṇa] who undertook the daring task of en- sected to the single word - and second to put it
lightening the materialist westerners as well as the into a language that would befit the 21th century
advanced philosophers and theologians, in order to with all its modern and postmodern experience
help them to overcome the perils and loneliness of and digital progress to the world order without
impersonalism and the philosophy of emptiness. losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
For the translation the author of this internet- which Prabupāda's and Sāstrī's words were
version has consulted the translations of C.L Gos- pruned, retranslated and set to the understanding
wami. M.A., Sāstrī (from the Gītā Press, Go- and realization of today. This realization in my
rakhpur) and the later version of this book by case originated directly from the disciplic line of
Swami Prabhupāda. The latter translator as an succession of the Vaishnava line of ācāryas
ācārya [guru teaching by example] from the age- (teachers) as well as from a realization of the total
old indian Vaishnava tradition represents the ref- field of indian philosophy of enlightenment and
ormation of the devotion for God the way it was yoga discipline as was brought to the West by also
practiced in India since the 16th century. This ref- non-vaishnava gurus and maintained by their pu-
ormation contends that the false authority of the pils. Therefore the author has to express his grati-
caste system and single dry book wisdom is to be tude to all these great heroes who dared to face the
rejected. Lord Kṛṣṇa-Caitanya, the avatāra [an adamantine of western philosophy with all its
incarnation of the Lord] who heralded this reform, doubts, concreticism and skepticism. Especially
restored the original purpose of developing devo- the pupils of Prabhupāda, members of the re-
tion for God and endeavored especially for the nounced order (sannyāsīs) who instructed the
sacred scripture expounding on the devotion relat- author in the independence and maturity of the
ing to Kṛṣṇa as the Supreme Personality of God- philosophy of the bhakti-yogis of Lord Caitanya
head. This scripture is this Bhāgavata Purāna from need to be mentioned. I was already initiated in


4 Śrīmad Bhāgavatam - The Story of the Fortunate One

India by a non-vaiṣnava guru and have been given

the name of Swami Anand Aadhar ("teacher of the
foundation of happiness"). That name the Kṛṣṇa
community converted into Anand Aadhar Prabhu
(master of the foundation of happiness) without Chapter 1
further ceremonies of vaiṣnav' initiation (apart Questions by the Sages
from a basic training). With the name Anand Aad-
har I am a withdrawn devotee, a so-called vāna- (1) Let there be the salutation of the original ap-
praṣta, who does his devotional service independ- pearance of Him, Vāsudeva, the Fortunate One,
ently in the silence and modesty of his local adap- from whom, being present here and in the beyond,
tations of the philosophy. for the purpose of recollection and full independ-
ence, the Vedic knowledge was imparted in the
In most cases the word for word translations and heart of the first created being [Lord Brahmā].
grammatical directions of Prabhupāda/ISKCON About Him the enlightened [as surely also the or-
(mainly taken from Sāstrī) have been followed as dinary] souls are, like with a mirage of water to
they were used in his translations and I have the [fire of the] sun, in a state of illusion wherein,
checked them with Sāstrī's original version and through the action and reaction of the modes of
with the Monier-Williams Sanskrit Dictionary. In
footnotes and between square brackets [ ] some-
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internetsite bhagavata.org to this book the text
of Prabhupāda is linked up at each verse together
with my own previous version so that it is possible
to retrace at any moment what I have done with
the text. This is in accord with the scientific tradi-
tion of the Vaishnava community.

For the copyright on this translation is settled for

the so-called Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
copyright. This means that one is free to copy, dis-
tribute and alter the text on the condition of attri-
bution (refer to name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Please donate
and email me via my website.

material nature, there is the illusion of the factual.

With love and devotion, Anand Aadhar Prabhu,
I meditate upon Him who is always self-sufficient,
Enschede, The Netherlands, August 2, 2010.
the transcendental [supreme and absolute] truth
 
and the negation free from illusion.
 
(2)   In this book deceitful religiosity [of ulterior
motives] is rejected. One finds in it the highest that
can be comprehended by selfless, truth-loving


 Canto 1 5

people. Herein that is offered what factually im- Vasudeva. (13) Please Sūta you should, accord-
plies the well-being that uproots the threefold mis- ing to the tradition, tell us who are aching for it
eries [as caused by oneself, others and by nature]. about His incarnation for the good and uplift-
What would be the need of other stories when one ment of all living beings. (14) Entangled in the
in this book finds the beautiful story of the Fortu- complications of birth and death we will find lib-
nate One that was compiled by the great sage eration even if we are not fully aware engaged in
[Vyāsadeva] which, with the help of the pious respecting the name of the Lord who is feared by
ones who are diligently of service, forthwith estab- fear itself. (15)   O Sūta, those who have taken
lishes the Controller in the heart. (3) It is the rip- shelter of the lotus feet of the great sages who are
ened fruit from the desire tree of the Vedic litera- absorbed in devotion immediately find purification
tures that flowing from the lips of Śukadeva mani- by simply associating with them, whereas such
fested as sweet nectar perfect in every way. O you purification with the water of the Ganges is only
expert and thoughtful ones delighting in devotion, achieved when one cultivates it. (16) Is there any-
ever relish the home of the Śrīmad Bhāgavatam! one eager for liberation who wouldn't rather want
to hear about the Lord His worshipable, virtuous
(4) In the forest of Naimiṣāraṇya, a spot favored deeds and glories as the sanctifier for the Age of
by Viṣṇu, sages headed by the sage Śaunaka per- Quarrel [Kali]? (17) He is hailed by the great souls
formed a thousand-year sacrifice for the Lord of for His transcendental glories. Please tell us, eager
heaven and the devotees on earth. (5) One morn- believers, about the pastimes of His descend in
ing, burning the sacrificial fire, the sages asked time. (18) Describe for that reason to us, o saga-
with due respect Śrīla Sūta Gosvāmī, who was cious one, the auspicious adventures and pastimes
offered a seat of honor, the following: (6) "You, of the multiple incarnations of the Supreme Con-
free from all vice as you are and familiar with troller His personal energies. (19) We who know
the stories and historical records, are said to be to appreciate the taste are never tired of continu-
well versed in the religious scriptures that you ally praying and hearing about the adventures of
explained as well. (7) As the eldest of the schol- The One Glorified that delight us time and again.
ars of the Vedas you know Vyāsadeva, the Lord (20) In the guise of a human being He with
among them - and Sūta, you know as well the Balarāma [His elder brother] was of a superhuman
other ones well versed in physical and meta- performance. (21) Knowing of the onset of the
physical knowledge. (8) Please your honor tell Age of Kali, we for a longer period have assem-
us therefore, because you are well-informed, bled to sacrifice here at this place reserved for the
pure and simple by their grace, about the secrets devotees and take time to listen to the stories
you as a submissive disciple have learned from about the Lord. (22) We by providence have met
those spiritual masters. (9) Being blessed there- your goodness who can help us as a captain on a
fore with a long life, please tell us in simple ship through this insurmountable age of Kali that
terms from your heart of goodness what you constitutes such a threat to one's good qualities.
could ascertain to be the absolute and ultimate (23) Please tell us to whom we should turn to to
good that all people deserve. (10) In general, o take shelter now the Lord of Yoga,  Śrī Kṛṣṇa, who
honorable one, the people in this age of Kali are is the Absolute Truth and the protector of the relig-
lazy, misguided, unlucky and above all dis- ion, has left for His abode."
turbed. (11) There are many scriptures with as
many prescribed duties that each separately de-  
mand attention. Therefore o sage, tell us for the Chapter 2
good of all living beings what, to the best of
your knowledge, would be the essence that sat- Divinity and Divine Service
isfies the soul. (12) You are blessed Sūta be-
cause you know the purpose for which the Su- (1) Completely satisfied with the correct questions
preme One, the protector of the devotees, ap- of the sages there, the son of Romaharṣana [Sūta]
peared in the womb of Devakī as the son of tried to reply after thanking them for their words.


6 Śrīmad Bhāgavatam - The Story of the Fortunate One

(2) Sūta said: "He [Śukadeva] who went away to the Personality of Godhead, very soon leads to the
live with the renounced order without the pre- detachment and spiritual knowledge that relies on
scribed ceremony of reform of the sacred thread, its own power. (8) What mankind does in its duties
made Vyāsadeva, being afraid of the separation according to each his own position, is useless la-
exclaim: 'O my son!', and all the trees and all liv- bor leading nowhere, if it does not lead to the
ing beings responded sympathizing in the heart message of Viṣvaksena [Kṛṣṇa as the Supreme
of the sage. (3) Let me offer my obeisances to Commander]. (9) One's occupational activities are
him, who from his experience of life, as the only certainly meant for ultimate liberation and not for
transcendental torchlight in desiring to overcome the end of material gain, neither is, according to
the darkness of material existence of materialistic the sages, the material progress of the dutiful ones
men, assimilated the cream of the Vedas and out in devotional service meant for the attainment of
of his causeless mercy conveyed the very confi- sense-gratification. (10) One's longing is not so
dential holy story as the master of the great much there for sense-gratification, profit and self-
sages. (4) After offering first one's obeisances to preservation, one's karma is instead there for no
Nara-Nārāyaṇa, the [Lord as the] supermost hu- other purpose than inquiring after the Absolute
man being, the goddess of learning and Truth. (11) The learned souls say that the reality of
nondual knowledge is known as Brahman,
Paramātmā, and Bhagavān [the impersonal, local-
ized and personal aspect]. (12) The sages who
with the good of knowledge and detachment are of
serious inquisition, will see within themselves and
the Supersoul in devotional service, exactly that,
what they have heard from the Vedas. (13) So by
the human being, o best of the twice-born, the
highest perfection of occupational duties accord-
ing to the divisions of status and vocation is
achieved in the pleasing of the Lord. (14) There-
fore one should with a one-pointed mind con-
stantly hear about, glorify, remember and worship
the Supreme Lord, the protector of the devotees.
(15) Who would not attend to this message of in-
telligently remembering the Lord which gives one
the sword for cutting through the bonds of materi-
ally motivated labor [karma]? (16) One who lis-
tens with care and attention in respect of
Vāsudeva, will find affinity with the message
through the devotional service rendered to pure
devotees, o learned ones, and be purified from all
Vyāsadeva, let then all be announced that is vice. (17) Those who developed this hearing of
needed for the conquering. Kṛṣṇa His own words will find virtue listening and
singing and will certainly in their hearts see their
(5) O sages, your questions about Lord Kṛṣṇa are desire to enjoy purified by the benefactor of the
of relevance for the welfare of the world because truthful. (18) By regular attention to that fortune
they satisfy the true self. (6) That duty no doubt is [of the book and the devotee] as good as all the
for mankind the highest, of which there is the inauspicious will lose its hold, and thus serving
causeless, uninterrupted devotional service unto the Supreme Lord with transcendental prayers ir-
Kṛṣṇa as the One in the Beyond [Viṣṇu] that leads revocably loving service will come into being.
to the full satisfaction of the soul. (7) The practice (19) At that time the consciousness not being
of connecting oneself in devotion unto Vāsudeva, spoiled by the effects of passion and ignorance


 Canto 1 7

such as lust, greed and whatever else, will be fixed Person. (33) That Supersoul, created the subtle
in goodness and find happiness. (20) The mind, in senses influenced by the modes of nature by enter-
contact with the devotional service of the Lord ing the living beings in His own creation, causing
thus cleared, becomes, of the association liber- them to enjoy those modes. (34) Thus He main-
ated, then effective in the knowledge of wisdom tains all in the mode of goodness, being incarnated
regarding the Fortunate One. (21) Seeing the Himself in the performance of His pastimes mas-
[true] self that way as being the master for sure tering all worlds of divine, human and animalistic
will cut the knots in the heart to pieces, put an end beings."
to all doubts and terminate the chain of materially  
motivated actions [karma]. (22) Therefore all tran-
scendentalists have always delighted in the service
of  Lord Kṛṣṇa - it enlivens the soul. (23) The ul- Chapter 3
timate benefit of the Transcendental Personality, Kṛṣṇa is the Source of All Incarnations
that is associated with as well the material quali-
ties of nature of goodness, passion and ignorance (1) Sūta said: "In the beginning the Supreme Lord
as with the maintainer Viṣṇu, the creator Brahmā assumed, for the creation of the worlds, the form
and the destroyer Śiva, is of course for the human of the Original Person[: the integrity of the mate-
being found in the form of the quality of goodness rial realm] composed of the sixteen elements [of
[Viṣṇu]. (24) The way we have the firewood from the ten knowing and working senses, the mind and
sacrifices stemming from the earth producing the five elements] and the cosmic intelligence and
smoke set afire, so we also have passion stemming such. (2) Resting in His meditative slumber in that
from ignorance leading to the goodness from water, out of the lotus that spread from the lake of
which the essential nature is realized. His navel, Brahmā was manifested, the master of
the progenitors in the universe. (3) One believes
(25) Whoever follows these sages who previously the different worlds [as expansions] to be part of
this way rendered service to the transcendental the form of the Fortunate One that constitutes the
Lord above these three modes of nature, deserves excellence of the purest existence. (4) His form
the same benefit. (26) For that reason they who thus seen perfectly has numerous legs, thighs,
desire liberation reject the less attractive forms of arms and faces, with wonderful heads, ears, eyes
the demigods, and are sure to worship, without and noses, all glowing with garlands and dresses.
any envy, the many forms of the all-blissfull Lord (5) This source of the multifarious incarnations is
Viṣṇu [Nārāyaṇa]. (27) Those who are ignorant the imperishable seed from which the plenary por-
and of passion, desire wealth, power and progeny, tions and portions thereof, the gods, the human
clinging to forefathers and other beings of cosmic beings and the animals, originate."
control with a likewise character. (28-29) But
Vāsudeva is the object of knowledge, the purpose
of the sacrifices and the yoga, the controller of all (6) "The sons of Brahmā [the Kumāras] were first
material activity, and the supreme knowledge, aus- disciplined in austerity for the sake of realizing
terity, quality, religion and goal of life. (30) From continuity. (7) Next He incarnated for the sake of
the beginning of the manifestation He, by His in- the welfare of the earth and like a boar lifted her
ternal potency, has been the cause and effect of all up from the lower regions. (8) Thirdly He ac-
forms and the transcendental Absolute of the cepted [in the form of Nārada Muni] His presence
modes of nature. (31) Although He, manifesting among the learned for the sake of evolving Vedic
by the modes, having entered into them, appears to knowledge concerning the service in devotion
be affected by the modes, He is the full manifesta- without further material motives. (9) Fourth born
tion of all wisdom. (32) He, as the Supersoul, per- as the twin sons of king Dharma in the form of
vades all living beings as the source of creation Nara-Nārāyaṇa He underwent severe penances to
like fire does in wood and shines forth as different attain control over the senses. (10) Fifth with the
living entities, at the same time being the Absolute name of Kapila He gave an exposition to the


8 Śrīmad Bhāgavatam - The Story of the Fortunate One

brahmin Āsuri on the nature of metaphysics and godly. (18) In His fourteenth incarnation He ap-
the elements of creation because in the course of peared as Nṛsimha, who with His nails half as a
time the knowledge was lost. (11) Sixth, born as Lion on His lap tore apart the king of the atheists
the son of Atri from Anasūyā who prayed for Him, like a carpenter splitting cane. (19) Fifteenth He
He lectured to Alarka, Prahlāda and others about assumed the form of Vāmana [the dwarf-
the transcendental. (12) Seventh born from Ākūti brāhmana] who went to the arena of sacrifice of
as Yajña, the son of Prajāpati Ruci He, assisted the Mahārāja Bali and begged for three steps of land
godly, with His son Yama ruled during the period only, while He in fact wanted to seize the three
of Svāyambhuva Manu. (13) Eighth, from the wife worlds. (20) In His sixteenth incarnation [as
of King Nābhi, Merudevī, He took birth as King Bhṛgupati or Paraśurāma] He acted twenty-one
Ṛṣabha and showed the path of perfection re- times against the ruling class that negated the in-
spected by people of all stages of life. (14) Accept- telligentsia. (21) Seeing the common people as
ing His ninth incarnation in response to the being less intelligent He seventeenth incarnated as
prayers of the sages, He ruled [as Pṛthu] the earth Vyāsadeva taking birth from Satyavatī with
for the sake of its cultivation and produces, which Parāśara Muni as His father, in order to divide the
made her beautifully attractive. (15) Like a fish desire tree of the Veda into several branches. (22)
[Mātsya] in the water He kept Vaivasvata Manu Next He performed superhuman in controlling the
after the period of Cākṣuṣa Manu protected in a Indian Ocean having assumed the form of a divine
boat afloat the waters when the world was deeply human being [Rāma] in order to act for the sake of
inundated. (16) Eleventh as a tortoise [Kurma] He the godly. (23) Nineteenth as well as twentieth He
sustained the Mandarācala Hill of the theists and appeared as Balarāma and Kṛṣṇa from the Vriṣni
atheists which served as a pivot in the ocean. (17) family and thus Bhagavān removed the burden
Twelfth there was Dhanvantari [Lord of medicine] from the world. (24) Thereafter in the Age of Kali
and thirteenth He appeared as an alluring beautiful His birth as Lord Buddha from Añjanā in Gayā
woman to the atheists when He gave nectar to the will take place in order to delude the ones envious
of the theists. (25) Next, at the conjunction of two
yugas when there is hardly a ruler to be found who
is not a plunderer, the Lord carrying the name of
Kalki will take birth as the son of Viṣṇu Yaśā."

(26) "O twice-born ones, the incarnations of the

Lord that appeared from the ocean of goodness are
as innumerable as the thousands of streams found
from the lakes. (27) All the powerful sages, the
godly, the Manus and their progeny, as well as the
Prajāpatis [founding fathers] are aspects of the
Lord. (28) All these are part of Lord Kṛṣṇa, the
Supreme Lord [Bhagavān] in person who offers
protection during all ages and in all worlds against
the enemies of the king of heaven [Indra]. (29)
Those who in the morning and the evening care-
fully recite these mysterious births of the Lord,
will find relief from all miseries of life. (30) All
these forms of the Lord no doubt stem from the
One who is without a form and transcendental;
they came about in the self from the modes of ma-
terial energy with their elements. (31) To the less
intelligent spectator they are there to be perceived
the way one sees clouds in the sky and dust in the


 Canto 1 9

air. (32) This unmanifested self in the beyond that Age of Quarrel [Kali-yuga] has lost his vision.
cannot be seen or heard, has no form that is af- (44) When I heard the story from that powerful,
fected by the modes of nature - thàt is the living great sage, I, being perfectly attentive by his
being that takes birth repeatedly. (33) As soon as mercy, managed to understand it as well, so that I
one realizes that all these gross and subtle forms from my own realization now am able to relate it
originate in the self because of ignorance, they to you."
lose their value and so one achieves association
with the divine. (34) With the illusory energy sub-
sided one is enriched with the full knowledge of
enlightenment and thus being established able to Chapter 4
see the glories of the Self. (35) Thus the inactive The Appearance of Śrī Nārada
unborn Lord of the Heart with His births and ac-
tivities has been described by the learned as being (1) The elderly and learned Śaunaka, the head of
undetectable even in the Vedas. (36) Residing the long-standing ceremony the sages were gath-
within every living being He, the omnipotent mas- ered for, congratulated Sūta Gosvāmī thanking
ter of the senses whose play is spotless, is inde- him thus: (2) "O most fortunate one of those who
pendent and unaffected by creation, destruction are respected to speak, please tell us about the
and maintenance. (37) Because of His manipula- message of the Bhāgavatam the way it was dis-
tions He, acting like an actor in a drama, by the cussed by Śukadeva Gosvāmī. (3) When, where,
ones with a poor fund of knowledge cannot be on what ground and wherefrom inspired could this
known in His activities, names and forms by literature be compiled by Vyāsadeva? (4) His son,
means of speculation and oration. (38) Only he who being equipoised and unwavering always had
who renders unconditional, uninterrupted, favor- his mind fixed on the One, was a great devotee
able service to His fragrant lotus feet may know and an awakened soul, but unexposed he appeared
the transcendental glories of the all-powerful ignorant. (5) Naked bathing beauties covered their
Creator with the wheel of the chariot in His hand. bodies out of shyness when they once saw sage
(39) In this world one can be successful if one Vyāsa following his son, whereas they astonish-
knows everything about the Personality of God- ingly by him being asked about his son replied
head who embraces all of His universes and who that they didn't feel ashamed before him because
inspires for the complete of the spirit of ecstasy in he looked at them purely without any sexual dis-
which one will never find the dreaded vicious cir- crimination. (6) How was he [Śuka], appearing
cles of worldly interest." like a retarded dumb madman as he wandered
through the Kuru-jāngala provinces, recognized by
(40) "This book containing the story of the Per- the inhabitants of Hastināpura [now: Delhi] the
sonality of Godhead and His devotees was com- moment he reached the city? (7) How could the
piled by the wise man of God and is, as a supple- discussion, o dear soul, between the saint and the
ment to the Vedas, there for the ultimate good of descendant of Pāṇḍu, the wise king, take place
bringing success, happiness and perfection to all covering this Vedic truth about Kṛṣṇa? (8) He, as a
people. (41) Śrīla Vyāsadeva delivered this story, pilgrim sanctifying the places he visits, stayed at
which constitutes the cream he managed to extract the door of the householders only for as long as it
from all the Vedic literatures and histories, to his takes to milk a cow. (9) Please tell us about
son who is the most respectable one among the Parīkṣit, the son of Abhimanyu, who is said to be a
self-realized. (42) He on his turn told it to emperor first class devotee whose birth and activities are all
Parīkṣit who surrounded by the wise sat down at wonderful. (10) What was the reason that the em-
the Ganges to fast until his death. (43) Now that peror, who enriched the name of Pāṇḍu, neglected
Kṛṣṇa has left for His abode and with Him also the opulences of his kingdom and sat down to do
proper conduct and spiritual insight have van- penance at the Ganges until his death? (11) Oh
ished, this Purāna bright as the sun has appeared at why did he, at whose feet all enemies surrendered
the horizon for the sake of everyone who in the their wealth for their own sake, in the full of his


10 Śrīmad Bhāgavatam - The Story of the Fortunate One

youth give up his so difficult to relinquish life of (17-18) The sage contemplating with his transcen-
royal riches? (12) Men of devotion for the One dental vision the welfare of all vocations and
Hailed in the Verses, live for the welfare, the afflu- stages in life, saw from his elevated position how
ence and prosperity of all living beings and not for with the dull and impatient of the faithless the
any selfish purpose; for what reason gave he, freed people lacked in goodness, that the natural capac-
from all attachment, up his mortal body that was ity of all types of men as well as of other creatures
the shelter for others? (13) Clearly explain to us was declining and that the common man was un-
all we by this have asked you, for we consider you lucky and short-lived. (19) According to the in-
fully acquainted with all the meanings of the sight that there were four sacrificial fires for puri-
fying the work effort of the people, he divided the
one original Veda into four divisions of sacrificial
activities. (20) Rig, Yajuh, Sāma and Atharva were
the names of these four Vedas while the Itihāsas
[the single histories] and the Purānas [the collec-
tions of histories] were called the fifth Veda. (21)
Thereafter the Rig Veda was propagated by the ṛṣi
Paila, the Sāma Veda by the learned Jaimini, while
Vaiśampāyana was the only one versed enough to
qualify for the defense of the Yajur Veda. (22) The
serious respect for the Atharva Veda was heartened
by Angirā - also called Sumantu Muni - while the
Itihāsas and the Purānas were defended by my
father Romaharṣana. (23) All these scholars on
their turn distributed the knowledge entrusted to
them to their disciples who did the same with their
following who did so with their pupils, and thus
the different branches of followers of the Vedas
came about. (24) In order to assure that the Veda
would be assimilated as much by the less intellec-
tual people, the great sage Vyāsa, the Lord in these
matters, took care to edit it for the ignorant. (25)
Motivated this way to serve the welfare of women
[see 6.9: 6 & 9], the more foolish working class,
words in the scriptures, except for those of the Ve- and the friends of the twice-born who themselves
dic hymns." do not work for understanding, the sage was as
merciful to their benefit to take down the story of
(14) Sūta Gosvāmī said: "When the second era ran the Mahābhārata.
into the third and thus ended, the sage [Vyāsa] was
born as the son of Parāśara from the womb of the (26) O dear twice-born, by no means he, who was
daughter of Vasu. He was a partial expansion of always working for the welfare of all living be-
the Lord. (15) One morning when the sun globe ings, could then be content with that. (27) Being
rose above the horizon he, after being cleansed by purified in seclusion at the bank of the Sarasvatī
the water of his morning duties, sat down at the he, knowing what religion means, thus said from
bank of the river Sarasvatī to focus his mind. (16) the dissatisfaction of his heart to himself: (28-29)
The ṛṣi knowing the past and the future, saw that 'With strict discipline I sincerely was of proper
gradually irregularities were developing in the worship in my according to the tradition of the
dharma of his time. It was something that can be Vedic hymns doing the sacrifices in respect of the
observed more often in the different eras on earth masters. Even for women, the working class and
as a consequence of unseen, irresistible forces. others I, by compiling the Mahābhārata, have


 Canto 1 11

properly explained what according to the disciplic (1) Sūta said: "Then comfortably seated next to
succession should be stated about the path of relig- him, the ṛṣi of God of great renown who has a
ion. (30) Despite of answering, so it appears, suf- vīnā in his hands outwardly with a smile ad-
ficiently to the demands of the vedantists in my dressed the learned wise. (2) He said: 'O greatly
discussing the Supreme Soul as situated in the fortunate son of Parāśara, can you in the self-
body and even my own self, I feel something is realization of your soul find the satisfaction of the
missing. (31) I might not have given sufficient body and the mind? (3) You have done your full
directions about the devotional service that is so enquiries and being well versed, you have pre-
dear to the perfect as well as to the Infallible One.' pared the great and wonderful Mahābhārata to
which you've added your extensive explanations.
(32) While Kṛṣṇa Dvaipāyana Vyāsa thus regret- (4) In spite of the full of your deliberations about
fully thought about his shortcomings, Nārada, as I the Absolute and Eternal you are, dear master, la-
stated before, reached his cottage. (33) Seeing menting that you wouldn't have done enough for
what fortune that was, he quickly got up to honor the purpose of the soul.'
him with a respect equal to the respect the godly
pay to Brahmājī, the creator." (5) Vyāsa said: 'All you've said is certainly true,
but my soul has found no peace with it. What is
the root I've missed, I ask you who originated
Chapter 5 from the soul as a man of unlimited knowledge.
Nārada's Instructions on Śrīmad (6) You have the all-inclusive knowledge as a
confidential devotee of the Supreme Personality,
Bhāgavatam for Vyāsadeva
who is the Original Controller of the material and
spiritual and in whose mind only, from the tran-


12 Śrīmad Bhāgavatam - The Story of the Fortunate One

scendence above the modes of material nature, the standing the unlimited Lord they qualify who are
universe is created and destroyed. (7) In your expert in withdrawing from material enjoyment,
goodness you travel the three worlds as the selfre- and therefore you must from your goodness to
alized witness penetrating the heart of everyone those who bound to the modes are missing the
like the all-pervading ether. Please point out what spiritual knowledge show the ways and activities
my deficiency is in my being absorbed in the Ab- of the Lord.
solute with discipline and vow concerning matters
of cause and effect.' (17) Inexperienced in devotional service at the
lotus feet one may fall down in that position when
(8) Śrī Nārada said: 'You hardly praised the glories one forsakes one's own, true nature. But what in-
of the Fortunate One who is spotless and who, I auspiciousness wouldn't befall the non-devotee
gather, is not really pleased by that lesser vision. who, engaged in his occupational duties, doesn't
(9) Although you, great sage, repeatedly were reach to that what is His interest? (18) The philo-
writing for the sake of the four principles of relig- sophically inclined should for that reason en-
ion [dharma, artha, kāma, mokṣa or righteousness, deavor only for that which is not so much found
economy, sense gratification and liberation], you wandering from high to low. In the course of time,
have not been doing so for the sake of Vāsudeva. the time that is so impetuous and subtle, one will
(10) Only sparsely using the words describing the automatically everywhere find the enjoyment - as
glories of the Lord who sanctifies the universe, is good as the miseries - as a result of one's work.
something the saintly think of as pilgrimaging to a (19) Failing for some or another reason the devo-
place for crows; not as something where the per- tee has a different experience as others have: once
fect ones of the transcendental take pleasure in. he in his material life has the taste he, remember-
(11) That creation of words revolutionizing the ing the feet of the Lord of Liberation he embraced,
sins of the people in which, although imperfectly will never want to give it up. (20) From the good-
composed, each verse depicts the names and glo- ness of your self you know that all of this cosmos
ries of the unlimited Lord, is heard, sung and ac- is the Lord Himself, even though He differs from
cepted by the purified and honest. (12) In spite of it. He constitutes the beginning and the end of
self-realization free from material motives, the creation; I am only summarizing it for you. (21)
transcendental knowledge of the infallible does Please give a true-to-life description of the pas-
not look good when one gives up on personal times of the Supreme Lord. For you from the per-
names. What good will it bring to work time and fect vision of your own soul are able to discover
again troublesome for a result when one misses what the transcendence of the Personality of the
the Lord with it? That leads nowhere! (13) There- Supersoul would be, of which you are a full aspect
fore you as a highly fortunate, spotless and famous because you took birth for the sake of the well-
perfect seer dedicated to the truth and fixed in the being of the entire world. (22) The acknowledged
qualities, for the sake of liberation from universal scholars all agree that the unmistakable purpose of
bondage from your trance should think about and each and everyone's austerities, study, sacrifice,
describe Him whose actions are supernatural. attending lectures, fostering intelligence and char-
ity consists of attaining to the descriptions of the
(14) Whatever you want to describe that is of a transcendental qualities of the Lord glorified in the
vision separate from Him, will only lead to names verses.
and forms that agitate the mind like a boat that is
taken by the wind from its place. (15) For the mat- (23) O sage, in the previous millennium I took
ter of religion you have instructed the people ac- birth from a maidservant of certain followers of
cording to their natural inclinations [to kill ani- this conclusion [the Vedānta]. I, only a boy, was
mals for their food e.g.], which is in truth some- engaged in their service when I lived together with
thing reprehensible and quite unreasonable. The them during the months of the rainy season. (24)
people fixed on such instructions for good conduct These followers of wisdom were unto me, an obe-
will not think of the prohibitions. (16) For under- dient, well-mannered, self-controlled and silent


 Canto 1 13

boy without much interest in games and sport, glory of Vāsudeva and His full expansions Pra-
specially merciful, despite of their impartiality dyumna, Aniruddha and Sankarṣana. (38) That
towards believers. (25) When the twice-born, dur- person who this way worships the Lord who has
ing that period, once allowed me to enjoy the rem- no material form with the help of the sound-form
nants of their food, I, by that action, was freed [of these names] representing Him, is, in his wor-
from all my sins and thus manifested itself in me ship of [Lord Viṣṇu] the Original Person of Sacri-
being engaged with purity, the attraction to that fice, of a perfect vision. (39) With me this way
dharma. (26) Thereafter I heard every day the de- being engaged, o learned one, and knowing well
scriptions of the life of Kṛṣṇa. Because of their the confidential part of the Vedic knowledge, the
respect for me, dear Vyāsa, I managed to pay close knowledge of His transcendental opulences was
attention and thus develop my taste with every bestowed upon me and also was an intimate per-
step I took. (27) O great sage, as I acquired the sonal love for Lord Kṛṣṇa [Keśava] installed. (40)
taste, I found continuity with the Lord and thus I You, dear good soul with your vast Vedic knowl-
realized that one accepts all the gross and subtle of edge, also dilate on the Almighty of whom the
life because of one's ignorance concerning the Su- wise always have found satisfaction in learning
preme of transcendence. (28) Thus for the time of about the transcendental. Please describe His ac-
two seasons, autumn and the rainy season, con- tivities for the mitigation of the suffering of the
stantly hearing nothing but the glories that were masses of common people for whom there is no
chanted by the sages, my devotional service be- other way of relief.' "
cause of those great souls began to flow while the
[influence of] the modes of passion and ignorance
receded. (29) As an obedient boy free from sins I,
because of those believers being attached to that
Chapter 6
what is His, thus in my strictly following managed The Conversation Between Nārada and
to subjugate [my senses]. (30) When these devo- Vyāsadeva
tees so full of care for the meek left, they were as
merciful to instruct me in this most confidential
(1) Sūta said: "Thus hearing from the great sage
knowledge which is directly propounded by the
among the gods about his birth and exploits, sage
Lord Himself. (31) Thus I could easily grasp what
Vyāsadeva, the son of Satyavatī, asked him: (2)
the influence is of the deluding material energy of
'What did you, before your present life began, do
the Supreme Personality of Godhead, Vāsudeva,
after the great devotees had departed who in-
the supreme creator, and how one can reach the
structed you in transcendental wisdom? (3) How
refuge He is.
were the conditions of the life you spent after this
initiation and how have you, in the long run, at-
(32) O learned one, it is said that to dedicate one's tained to this body? (4) How could you, o great
actions to the Supreme Lord is the remedy for the sage, remember all of this from a previous era in
threefold misery of life. (33) O good soul, isn't it any detail, isn't it so that time in due course anni-
so that the cure for a disease is found in [counter- hilates all?'
acting] that what caused it? (34) The same way
also all dealings of man directed at a material[is-
tic] existence will put an end to that self[hood] (5) Śrī Nārada said: 'The great sages in my previ-
when one succeeds in dedicating them to the Tran- ous life gave me the transcendental knowledge I
scendent. (35) Whatever one does in this world to have at present and after they had departed the
please the Lord and what thereto is done in one's following took place. (6) I was the only son of my
dependence on knowledge is bhakti yoga [yoga of mother who was a simple woman working as a
devotion]. (36) When one mindful of the will of maidservant. I, as her offspring, was completely
the Fortunate One performs one's duties, the mind determined by the emotional bond I had with her
constantly takes to the names and qualities of Śrī and had no one else to protect me.  (7) Although
Kṛṣṇa. (37) So, let us meditate upon the name and she wanted to take care of me properly, she, being


14 Śrīmad Bhāgavatam - The Story of the Fortunate One

dependent like a puppet on a string, couldn't do so.

(8) I, being only five years old, attended the school
of the brahmins and lived, depending on her,
without having a clue about the time, the direction
and country in which we were living. (9) When
she once went out at night to milk a cow, she was
bitten in the leg by a snake on the path and thus
fell victim of the supreme time. (10) I took it as a
benediction of the Lord who always wishes the
best for His devotees, and with that in mind I
headed for the north. (11) There I found many
flourishing big and small towns and villages with
farms, mineral and agricultural fields in valleys
with flower and vegetable gardens and forests.
(12) I saw hills and mountains full of gold, silver
and copper and elephants pulling branches from
the trees nearby delightful lakes and ponds full of
the lotus flowers aspired by the denizens of heaven
- and my heart was pleased with the birds and the
amount of bees hovering about. (13) I passed
through thickets of bamboo, sharp grass and
weeds and through caves which were difficult to
pass alone, and I reached deep and dangerous for-
ests that were the playground of snakes, owls and
jackals. (14) Being physically and mentally tired,
I, hungry and thirsty, took a bath and drank from
the water of a lake from a river in which I found
relief from my fatigue. (15) In that uninhabited words of gravity being spoken to me that miti-
forest I sat down under a banyan tree to meditate, gated my grief: (21) 'Listen, for the duration of
intelligently taking shelter of the Supersoul situ- your life you will not acquire the vision of Me
ated within the way I had learned it from the liber- here, because it is difficult to acquire the vision
ated souls. (16) Thus meditating on the lotus feet when one, immature with impurities, is guilty in
of the Supreme Personality, all of my thinking, one's being united. (22) That form was only shown
feeling and willing transformed into transcenden- once to raise your desire o virtuous one, because by
tal love. I was that eager that tears rolled from my the increase of the desire of the devotee all lusts
eyes when I saw the Lord appear in my heart will be driven away from the heart. (23) When one
without delay. (17) Fully overwhelmed by an ex- for a few days only being of service to the Absolute
cess of love and transfixed in feelings of happiness has attained a steady intelligence unto Me someone,
all over my body, I o sage, being absorbed in an having given up on the deplorable of this world,
ocean of ecstasy, could not distinguish Him from will head for and be of My associates. (24) The in-
myself any longer. (18) No longer seeing the form telligence engaged this way in devotion can at no
of the Lord who removes all disparity from the time be separated from Me because, whether beings
mind, I all of a sudden got up being perturbed like are becoming or fading away, by My mercy their
someone who has lost something desirable. (19) remembrance will continue.'
Desiring to experience that again I could, having
focussed my mind on the heart, despite of my
waiting, not see Him, and got very depressed be- (25) After thus having spoken, that great and
ing frustrated that way. (20) Trying and trying in wonderful sound of the Supreme authority stopped
that lonely place I heard from the beyond pleasing and I, grateful for the grace, bowed my head in


 Canto 1 15

obeisance to the great and glorified. (26) Free who in their desire for the objects of the senses are
from formalities exercising the holy name of the full of worries, there is a boat to cross over the
Unlimited One and being of the constant remem- ocean of material nescience: the repeated singing
brance of His mysterious and benedictory activi- of the glories of the Lord. (35) Desire and lust be-
ties, I traveled the earth liberated and contented in ing curbed every time by the discipline of yoga
all modesty, without any resentment awaiting my certainly will not be as satisfying to the soul as the
time. (27) Thus free from attachment to the mate- devotional service to the Personality of Godhead.
rial world being absorbed in Kṛṣṇa o Vyāsadeva, (36) I, upon your request, described to you who
in due course of time death came to get me as are free from sin all this about my birth and activi-
natural as lightning coinciding with a flash. (28) ties, so that the satisfaction of your as well as of
Having been awarded with a transcendental body my soul is served.' "
worthy of an associate of the Lord, I, seeing that
my acquired karma had ended, quitted the body
(37) Sūta said: "After thus having addressed the
that is composed of the five material elements.
powerful sage, Nārada Muni took leave of the son
(29) At the end of the era the Lord, having laid
of Satyavatī and, vibrating his enchanting vīnā,
Himself down in the waters of devastation, took
left for wherever. (38) All glory and success to the
me, with the creator and all, in within His breath.
sage of the gods who takes pleasure in singing the
(30) A thousand ages later, when the creator again
glories of the Personality of Godhead and thus,
was expired I reappeared together with ṛṣis like
with the help of his instrument, enlivens the dis-
Marīci. (31) Faithful to the vow traveling within
tressed universe."
the three worlds as well as in the beyond, I, be-
cause of the mercy of Mahā-Viṣṇu, am free to go  
wherever and whenever I want. (32) This way I
move around constantly singing the message of
Chapter 7
the Lord while I vibrate the transcendentally
charged vīnā with which the Godhead has deco- The Son of Drona Punished
rated me. (33) Singing thus soon the sight of the
Lord of the lotus feet about whose actions one (1) Śrī Śaunaka said: "What did, upon the depar-
gladly hears, as if called for appears in the seat of ture of Nārada Muni, the great lordship of
my heart. (34) I arrived at the insight that for those Vyāsadeva after having heard from the great sage
what he wanted to know?"

(2) Sūta replied: "On the

western bank of the
Sarasvatī where sages
meditate there is at Śa-
myāprāsa an āśrama for
the promotion of tran-
scendental activities. (3)
There at home Vyāsadeva
sat down surrounded by
berrytrees to focus his
mind after he had per-
formed his water sacrifice.
(4) With his mind aligning
in the devotion of yoga he
saw, being perfectly fixed
without material concerns,
the entirety of both the


16 Śrīmad Bhāgavatam - The Story of the Fortunate One

Original Person [the puruṣa] and the external en- broken spine due to being beaten by the club of
ergy that depends on Him. (5) The living entities Bhīma, the son of Dronācārya [Aśvatthāmā]
conditioned to the modes of nature take, in spite of thought that he could please his master Duryod-
the transcendental nature of their soul, the un- hana by delivering the heads of the sleeping sons
wanted for granted and undergo the reactions of Draupadī as a trophy. But the master being con-
thereof. (6) For the sake of the common people fronted with this disapproved of this heinous act.
who are unaware of the cessation of the unwanted (15) The mother of the children [of the Pāṇḍavas],
that one finds in the yoga of devotion unto the One cried aggrieved bitter tears when she heard about
in the Beyond, the sage, who understood this, the massacre. Arjuna [who headed the Pāṇḍavas],
composed the different stories relating to the Ab- tried to pacify her and said: (16) 'I can only wipe
solute Truth. (7) Simply attending to the literatures the tears from your eyes o gentle lady, when the
about the Supreme Personality of Kṛṣṇa will make head of that degraded brahmin aggressor is sev-
the devotional sprout that takes away lamentation, ered by the arrows of my bow Gāndīva. I will pre-
illusion and fear. (8) After having assembled and sent it to you so that you can place your foot on it
revised the collections of stories, he taught them to and you, after the cremation of your sons, can take
his son Śukadeva Gosvāmī, the sage of the path of a bath.' (17) Satisfying her with this choice of
self-realization." words Arjuna, he who is guided by the Infallible
One, fully armed and equipped ascended his char-
(9) Śaunaka asked: "Why would he, who on the iot to persecute Aśvatthāmā, the son of his martial
path of self-realization is always contented within teacher. (18) When he from a distance saw him in
in contempt of everything else, make any work of hot pursuit, the child murderer fearing for his life
such an extensive study?" fled with his chariot in great speed, just like Sūrya
did when he fled from from Śiva [*]. (19) Finding
himself unprotected the moment his horses got
(10) Sūta said: "Such are His wonderful qualities tired, [Aśvatthāmā] the brahmin son, only thinking
that, in spite of the fact that one takes pleasure in of himself, resorted to the ultimate weapon [the
the soul, the common people as well as the sages brahmāstra]. (20) With his life in danger, he
who are freed from all material bondage are of touched water and concentrated to recite the man-
pure devotional service unto Lord Viṣṇu, Uru- tras, even though he didn't know how to stop the
krama. (11) The devotees loved the powerful son process. (21) A glaring light spreading in all direc-
of Vyāsa because he, in having taken up the regu- tions shone that fierce, that seeing the life threat
lar study of this great narration, was always ab- Arjuna turned to the Lord [who drove his chariot]
sorbed in the transcendental qual-
ity of the Supreme Lord. (12) So
let me now tell you the story
about the birth, activities and
deliverance of King Parīkṣit, the
sage among the kings, as well as
the story about how the sons of
Pāṇḍu came to renouce the
world. These stories lead to the
stories about Lord Kṛṣṇa.

(13-14) When on the battlefield

of Kurukṣetra the warriors of the
Pāṇḍavas and the Kauravas had
found their heroic fate and the
son of King Dhṛtarāṣṭra
[Duryodhana] was lamenting his


 Canto 1 17

and said: (22) 'O, Kṛṣṇa, Kṛṣṇa, You are the Al- he has killed innocent boys in their sleep. (36)
mighty who takes away the fears of the devotees, Someone who knows the principles of religion is
You alone are the path of liberation for those who afraid to kill an enemy who is careless, intoxi-
suffer in their material existence. (23) You are the cated, insane, asleep, of tender age, a woman,
transcendental, original enjoyer and direct control- foolish, a surrendered soul or someone who has
ler of the material energy. You are the one who by lost his chariot. (37) But someone who shameless
means of His own internal potency, from the bliss and cruel thinks he can rightly maintain his own
and knowledge of Your own Self, wards off the life at the cost of the lives of others, certainly for
material illusion. (24) From that position You in his own good deserves to be stopped in his tracks,
the heart of the ones materially entangled, by vir- because the person [of the criminal as well as the
tue of Your power bestow the ultimate good of one consenting] is brought down by crime. (38) I
righteousness and such [characteristics of dharma: personally heard you making the promise to the
truth, purity, penance and compassion]. (25) Thus daughter of the King of Pāñcāla: 'I will bring you
You incarnate in order to take the burden away the head of the one you consider the murderer of
from the earth and to satisfy Your friends and pure your sons.' (39) He, being not more than the burnt
devotees as the constant object of their meditation. ashes of his family, an offending sinner who is
(26) O Lord of Lords, I don't know where this responsible for the assassination of your sons and
highly dangerous, dazzling light that is spreading is someone who displeased his own master, must
in all directions originates from.' (27) The Su- therefore be sentenced.' "
preme Lord said: 'Take it from Me that it is caused
by the son of Drona who, faced with the immi- (40) Sūta said: "Although Arjuna, by Kṛṣṇa being
nence of his death, launched the weapon of man- put to a test concerning the matter of his duty,
tras without knowing how to retract it. (28) Noth- was encouraged to do so, he didn't aspire to kill
ing else can counter this weapon but another one; the son of his teacher, despite of the fact that he
in fact you will have to subdue this immense glare was the heinous murderer of his sons. (41) When
by means of your own dazzling, martial art.' " he thereafter together with his dear friend and
charioteer Govinda reached his own camp, he
(29) Sūta said: "After hearing what the Supreme entrusted the assassin to his dear wife who was
Lord said, Arjuna, circumambulating the Lord, lamenting over her murdered sons. (42) Upon
sipped water himself and took up the supreme seeing the criminal silent from his heinous act
weapon to curb the one of his opponent. (30) From thus being brought in like an animal tied in ropes,
the combined glare of the two weapons thereupon Draupadī, from the beauty of her nature out of
the entire firmament including outer space was compassion showed the son of the teacher due
covered by an expanding ball of fire as bright as respect. (43) She couldn't bear the sight of him
the sun. (31) When the inhabitants of the three brought in ropes and said: 'Release him, for he as
worlds saw how the heat of both of the weapons a learned one [a brāhmana] is our teacher. (44)
scorched them severely, that reminded them of the By his [Drona's] mercy you yourself have re-
fire of annihilation at the end of time [sāmvar- ceived the confidential knowledge of the martial
taka]. (32) Realizing the disturbance it all created arts and the release and control of all kinds of
for the common people and their places, Arjuna, weapons. (45) The lordship of Drona for certain
on the direction of Vāsudeva, retracted both the still exists in the form of his son, because his
weapons. (33) Then Arjuna, angered with eyes red other half Kripī [his wife] with a son present
as copper, arrested the son of Gautamī, binding didn't follow her husband into death [by means of
him skillfully with ropes as if it concerned an satī]. (46) Therefore, o most fortunate one in
animal. (34) When he with force had bound the knowing the dharma, by the goodness that is in
enemy and was about to take him to the military you, cause no grief to the ever respectable and
camp, the Supreme Lord, looking on with His lo- honorable family. (47) Do not make his mother,
tus eyes, said to the angered Arjuna: (35) 'Never Drona's devoted wife, cry the way I do in con-
let this relative of the learned go, punish him, for stantly shedding tears in distress over a lost child.


18 Śrīmad Bhāgavatam - The Story of the Fortunate One

(48) If the noble administration is of no restraint with his trident. The sungod fleeing toppled at
in relating to the order of the learned, that rule Kāśī, where he became known as Lolārka.
will burn up in no time and will, together with its
family members fall to grief.' "
Chapter 8
(49) Sūta said: "O learned ones, the king [of the Parīkṣit Saved and Prayers by Queen
Pāṇḍavas, Yudhiṣṭhira] supported the statements
of the queen as they were in accord with the Kuntī
dharma of justice, merciful, without duplicity and
glorious in equity. (50) And so did Nakula and (1) Sūta said: "Thus they headed, along with
Sahadeva [the younger brothers of the king] and Draupadī and the women put in front, to the
also Sātyaki, Arjuna, the Supreme Lord the son of Ganges, with the wish to perform the water duties
Devakī, as well as the ladies and others. (51) for their relatives. (2) After each had done his of-
Thereupon Bhīma said indignantly: 'About the fact fering of water and sufficiently had mourned, they
that he without a good reason, nor for himself nor took a bath in the water of the Ganges that is puri-
for his master, has killed sleeping children, is fied by the dust of the lotus feet of the Lord. (3)
stated that he deserves death.' There the king of the Kurus [Yudhiṣṭhira] with his
younger brothers, Dhṛtarāṣṭra and Ghāndārī sat in
deep bereavement together with Kuntī, Draupadī
(52) The four-armed one [Lord Kṛṣṇa] who had and the Lord Himself. (4) Lord Kṛṣṇa together
heard the words spoken by Bhīma and Draupadī with the munis there pacified the shocked and af-
and had seen the face of His friend [Arjuna], said fected family who had lost their friends and mem-
with a faint smile: (53-54) 'One should not kill the bers, by showing how each is subjected to the
relative of a brahmin, even though one kills an ag- Time that cannot be avoided. (5) Because of cheat-
gressor - as far as I am concerned both is prescribed ing Yudhiṣṭhira [the eldest of the Pāṇḍavas], who
to be carried out when we want to follow the rules. had no enemies, the unscrupulous ones [Duryod-
You have to keep to the truth of the promise you hana and his brothers] had been killed who clev-
made when you pacified your wife and also act to erly seized the kingdom and had shortened their
the satisfaction of Bhīma as well as of Me.' " lifespan by their insult of touching the hair of the
queen [Draupadī]. (6) By the proper performance
(55) Sūta said: "Immediately understanding what of three horse sacrifices his [Yudhiṣṭhira's] fame
the Lord meant, he separated with his sword the spread in all directions like the fame of Indra who
jewel from the head of the twice-born one along performed that sacrifice a hundred times.
with his hair. (56) After releasing him from the
ropes, he [Aśvatthāmā], who next to the loss of his (7) Worshiped by the wise and the learned, the
bodily luster because of the infanticide, also had Lord, in response to their farewell, invited the sons
lost his strength in being deprived of his jewel, of Pāṇḍu as well as Uddhava [another relative and
was driven out of the camp. (57) Cutting the hair, friend of Kṛṣṇa]. (8) Seated on His chariot He, just
confiscating the wealth and banishment are the as He wanted to leave for Dvārakā, saw Uttarā
forms of physical punishment reserved for the [the mother expecting Parīkṣit] hurrying towards
relatives of the learned, not any other method of Him in fear. (9) She said: 'Protect me, protect me,
dealing with the body. (58) Thereafter the sons of o Greatest of the Yogis, o Worshiped One of the
Pāṇḍu together with Draupadī, overtaken by grief Worshiped and Lord of the Universe, apart from
performed the duties that were needed in respect You I see no one fearless in this world of death
and duality. (10) O all-powerful Lord, a fiery iron
of the deceased family members."
arrow is coming towards me. Let it burn me, o
Protector, but save my embryo!' "
*: When the sun-god chased the demon Vidy-
unmālī, darted Lord Śiva in anger against him (11) Sūta said: "Patiently hearing her words the


 Canto 1 19

Supreme Lord, who is the caretaker of the devo- long by the envious [uncle] King Kamsa. And o
tees, understood that this was the result of a Lordship, You have protected me and my children
brahmāstra weapon of the son of Drona who against a constant threat. (24) Saving us in the past
wanted to end the existence of all Pāṇḍava de- from poison, a great fire, man-eaters, a vicious
scendants. (12) O chief of the munis [Śaunaka], assembly, sufferings from exile in the forest and
seeing the glaring brahmāstra heading towards against weapons in battles with great generals,
them, the Pāṇḍavas each took up their own five You have now fully protected us against the
weapons. (13) Seeing that they were in great dan- weapon of the son of Drona. (25) I wish we would
ger with no other means available, the Almighty have more of those calamities, o Master of the
One took up His Sudarśana disc for the protection Universe, so that we can meet You again and
of His devotees. (14) From within the soul of all again, because meeting You means that we no
living beings, the Supreme Lord of Yoga, by longer see the repetition of births and death. (26)
means of His personal energy, shielded the em- The ones intoxicated by striving for a good birth,
bryo of Uttarā in order to protect the progeny of opulences, education, and beauty will never ever
the Kuru dynasty. (15) O Śaunaka, even though
the brahmāstra weapon can't be stopped by coun-
teractions, it was, being confronted with the
strength of Viṣṇu, neutralized. (16) But do not re-
gard all of this, with everything mysterious and
infallible that we know of Him, as something spe-
cial. The unseen godhead is by means of His material
potency of creation, maintenance and annihilation.

(17) Being saved from the radiation of the

weapon, the chaste Kuntī along with her sons ad-
dressed Lord Kṛṣṇa who was about to leave. (18)
Kuntī said: 'My obeisances unto You, the Puruṣa,
the Original Controller of the Cosmos who is in-
visible and beyond all existing both within and
without. (19) Covered by the deluding [material]
curtain, being irreproachably transcendent and not
discerned by the foolish, You are like an actor
dressed up as a player. (20) You appear for the
sake of the advanced transcendentalists and phi-
losophers who can discriminate between spirit and
matter, in order to execute the science that unites
them in devotion. But how must we, the women,
then exercise respect for You? (21) Therefore I
offer You my respectful obeisances, You the Pro-
tector of the cows and the senses, the Supreme
Lord, the son of Vasudeva and Devakī, the One of
Nanda and the cowherd men of Vṛndāvana. (22) deserve to address You, who are easily approached
My respects for You, who has a lotuslike depres- by the ones destitute. (27) All honor to You, the
sion in His abdomen, who is always decorated wealth of the ones living in poverty, who tran-
with lotus flowers, whose glance is as cool as a scendental to the emotions one has with the mate-
lotus flower and whose footprints show the mark rial modes, are the One self-contented and most
of lotus flowers. (23) You are the master of the gentle; all my respect for You who are the master
senses and have released the distressed Devakī of beatitude. (28) I consider You the personifica-
[mother of Kṛṣṇa] from being imprisoned for so tion of Eternal Time, the Lord without a beginning


20 Śrīmad Bhāgavatam - The Story of the Fortunate One

or an end, the All-pervasive One distributing Your ality of the universal form, cut my tie of deep af-
mercy everywhere equally among the beings who fection for my kinsmen the Pāṇḍavas and the
live in dissent with each other. (29) O Lord, no Vriṣnis. (42) Make my attraction to You pure and
one understands Your pastimes, that appear to be continuously overflowing, like the Ganges flowing
as conflictuous as the exploits of the common down to the sea. (43) O Kṛṣṇa, friend of Arjuna
man; people think You are partial, but You favor or and chief of the Vriṣnis, annihilator of the rebel-
dislike no one. (30) O Soul of the Universe, with lious dynasties on this earth, with Your unrelenting
Your vital energy taking birth although You are bravery You relieve the distressed cows, the twice-
unborn and acting although You are inactive, You born and the godly, o Lord of Yoga incarnate, uni-
manifesting Yourself with the animals, the human versal preceptor and original proprietor, unto You
beings, the wise and the aquatics, are veritably my respectful obeisances.' "
bewildering. (31) It is bewildering for me to see
that at the time the gopī [Yaśodā, the cowherd fos- (44) Sūta said: "Thus being worshiped in His uni-
ter mother of Kṛṣṇa] took up a rope to bind You versal glories with the choice of words of queen
because You were naughty, You were afraid and Kuntī, the Lord gave a mild smile that was as cap-
cried the make-up off Your eyes, even though You tivating as His mystic power. (45) Thus accepting
are feared by fear in person. (32) Some say that all of that the Lord, after further paying respects to
You, like sandalwood appearing in the Malaya other ladies in the palace of Hastināpura, upon
Hills, are born from the unborn for the glory of the leaving for His own residence, was stopped by the
pious kings or the pleasure of the family of dear love of [Yudhiṣṭhira] the king. (46) The learned,
King Yadu. (33) Others say that You descended the sages and Lord Kṛṣṇa, of all people the One of
from the unborn for the good of Vasudeva and superhuman accomplishment Himself, could not
Devakī who prayed for You and for the demise of convince the king in his distress, nor could he find
the ones envious with the godly. (34) Still others any solace in the classical stories. (47) King
say that You, like a boat on the sea, came to take Yudhiṣṭhira, the son of Dharma, from a material
away the burden of extreme worldly grief and conception thinking about the loss of his friends,
were born from the prayers of Lord Brahmā. (35) got, o sages, carried away by the delusion of his
And yet others say that You appeared for the ones affection when he said: (48) 'O, just look at me
suffering from desire and nescience in the materi- who in the ignorance of his heart is immersed in
ally motivated world so that they may perform in the sin of with this body, which is meant to serve
hearing, remembering and worshiping You. (36) others, having killed so many formations of warri-
Those people who take pleasure in continuously ors. (49) I, having killed so many boys, twice-born
hearing, chanting and remembering Your activi- ones, caretakers, friends, elders, brothers and
ties, certainly very soon will see Your lotus feet, teachers, for sure will never ever, not even for a
who put the recurrence of rebirths to an end. (37) million years, be freed from hell. (50) It is no sin
O Lord, with all that You did for us, You, today for a king to kill when he fights his enemies for
going to the kings engaged in enmity, are leaving the right cause of protecting his people, but those
us behind. Us, Your intimate friends living by words, instituted for the satisfaction of the admini-
Your mercy alone in dependence on Your lotus stration, do not apply to me. (51) All the enmity
feet. (38) We, without You, will, along with the that accrued because of the friends that I have
Yadus and Pāṇḍavas, be without the fame and killed who left women behind, I cannot expect to
name, like a body is without the senses after the be undone with me serving the sake of material
spirit has left. (39) The land of our kingdom will welfare. (52) Just like one cannot filter mud
no longer appear as beautiful as it does now, being through mud or clear wine stains with wine, it is
dazzled by the marks of Your footprints. (40) All of no avail to counteract one's sin of having killed
these cities and towns, because of Your glances, with the reglementary sacrificing of animals.' "
flourished more and more with their wealth of
herbs, vegetables, forests, hills, rivers and seas.  
(41) Therefore, o Lord of the Universe, o Person-


 Canto 1 21

the great and powerful ones who had assembled

there. (10) Knowing of Kṛṣṇa's glories he also in
worship welcomed Him, the Lord of the Universe
Chapter 9 who, situated in the heart, manifests His form
The Passing Away of Bhīṣmadeva in the through His internal potency. (11) Seeing the sons
Presence of Lord Kṛṣṇa of Pāṇḍu sitting silently by his side, Bhīṣma con-
gratulated them warmheartedly. With tears in his
(1) Sūta said: "Yudhiṣṭhira in fear because he had eyes in ecstacy he was overtaken by feelings of
killed went thereafter, from the full of his realiza- love about the gathering. (12) He said: 'O how
tion of the religious duty, to the battlefield where painful and unjust it has been for you good souls,
he found the dying Bhīṣmadeva lying down. (2) sons of righteousness, to have had such a life of
Drawn by the best horses decorated with golden suffering you never really deserved under the pro-
ornaments, all the brothers followed him hither, tection of the learned, the religion and the Infalli-
accompanied by Vyāsa, Dhaumya [the priest of the ble One. (13) When after the death of the great
Pāṇḍavas] and other ṛṣis. (3) Also the Supreme general Pāṇḍu, the children of Kuntī, my daughter
Lord came along with Arjuna on the chariot, o in law, were still tender of age, she had to suffer a
sages among the learned, and thus appearing very great deal on your account, and that continued
aristocratic he [the king] was like Kuvera [the even after you boys had grown up. (14) All the
treasurer of the demigods] together with his com- unpleasant that happened I think, is the inescap-
panions. (4) When Yudhiṣṭhira saw Bhīṣma lying able effect of Time; you, just like the rest of the
on the ground like a demigod fallen from heaven, world with its ruling demigods, fall under that
he together with his brothers and the Lord who control just like the clouds that are carried by the
carries the disc, Kṛṣṇa, bowed down before him. wind. (15) Why else would there be that misfor-
(5) At that place were present all the sages among tune with the presence of Yudhiṣṭhira, the son of
the brahmins, the godly and the royalty, just to see the ruler of religion, Bhīma with his mighty club,
the leader of the descendants of King Bharata [the Arjuna carrying his Gāndīva and our well-wisher
common ancestor]. (6-7) Parvata Muni, Nārada, Lord Kṛṣṇa? (16) No one may fathom God's plan
Dhaumya, Lord Vyāsa, Brihadaśva, Bharadvāja o King; it bewilders even the great philosophers
and Paraśurāma were pre-
sent there with their disci-
ples and also Vasiṣṭha, In-
drapramada, Trita, Gṛtsa-
mada, Asita, Kakṣīvān,
Gautama, Atri, Kauśika
and Sudarśana had come.
(8) O learned ones, also
many other sages like Śu-
kadeva, the instrument of
God, and other pure souls
like Kaśyapa and Āngirasa
arrived there accompanied
by their disciples.

(9) Bhīṣmadeva, the best

among the Vasus knowing
well how to behave in re-
spect of the dharma ac-
cording to time and cir-
cumstances, welcomed all


22 Śrīmad Bhāgavatam - The Story of the Fortunate One

who are engaged in exhaustive inquiries. (17) known histories. (29) During the time Bhīṣma
Therefore, I assure you, o best of the descendants described the duties, the sun ran over the northern
of Bharata, that this was only due to His provi- hemisphere, which is precisely the desired time pre-
dence, His desire; 0 ruler - just take care of the ferred by the mystics when they want to leave this
helpless subjects 0 master. (18) He [Kṛṣṇa] who world [see B.G. 8: 24]. (30) Bhīṣmadeva, the pro-
inconceivably moves among the Vriṣni family, is tector of thousands of sciences and arts, then fell
no one else but the Supreme Lord, the original, silent and with a mind freed from all bondage he
primordial, supreme enjoyer Nārāyaṇa who bewil- fixed his eyes wide open upon the Original Person
ders each by His energies. (19) O King, Lord Śiva, Lord Śrī Kṛṣṇa, the Fourhanded One who was
Nārada the sage among the godly and the great standing before him in yellow garments. (31) Sim-
Lord Kapila are the ones who have direct knowl- ply looking at Him, the Annihilator of the Inauspi-
edge of the most confidential glories of His Lord- cious, his meditation purified and his pain from the
ship. (20) He is the very same person you consider arrows disappeared instantly. And while he prayed
your maternal cousin, dearest friend, ardent well- before the material tabernacle all the activities of
wisher, counselor, messenger, benefactor and his senses ceased when he departed for the Control-
charioteer. (21) He who is present in everyone's ler of All Living Beings. (32) Śrī Bhīṣmadeva said:
heart, who is equal to all and who being from the 'Let me being freed from desires prepare my mind
Absolute never falsely identifies Himself, is, in for the Supreme Lord, the Leader of the Devotees,
His consciousness of making with everything He the Great Self-contented One who in the realization
does a difference at each moment, free from what- of His transcendental joy at times [as an avātara]
ever predilection. (22) Yet, despite of His imparti- takes pleasure in accepting this material world with
ality with the devotees, see, o King, how Kṛṣṇa her creation and destruction. (33) He is the most
directly, at the end of my life, cared to be present desirable person of the higher, lower and middle
at my side. (23) Those yoga adepts who with Him worlds. Bluish like a tamāla tree, He wears His
in mind devoutly meditate on His holy name and dress that shines like the golden rays of the sun. He
with their mouth sing His glories, will, upon aban- has a body decorated with sandalwood pulp and a
doning the material conception of life, find release face like a lotus. May my love free from material
from the desire proper to their materially moti- motives repose in the friend of Arjuna. (34) Let the
vated actions. (24) May He who in my meditations mind be directed towards Śrī Kṛṣṇa who, with His
appears as the four-handed God of the Gods, the scattered hair that on the battlefield turned ashen
Supreme Lord with His cheerful smile, His eyes from the dust of the hoofs, with His face decorated
red like the morning sun and His decorated lotus with perspiration and His skin pierced by my sharp
face await me when I leave this material body.' " arrows, wearing His protective armor took pleasure
in all of it. (35) After hearing the command of His
(25) Sūta said: "Yudhiṣṭhira, who heard that from friend He drove His chariot between the opposing
him who was lying on a bed of arrows, asked him, forces, where positioned He diminished the lifespan
with the ṛṣis listening, about the diverse religious of the enemy by simply looking at them. Let there
duties. (26) Bhīṣma described to him the different be my love for that friend of Arjuna. (36) While the
stages of life and the vocations as determined by troops were looking at a distance, He with His tran-
the qualities of the person next to the way how one scendental knowledge eradicated the ignorance of
should deal systematically with both the symp- him who, because of a polluted intelligence, was
toms of attachment and detachment. (27) He ex- reluctant to kill his kinsmen. Let there be the tran-
plained about the duties of charity, rulership and scendence of my attraction for His feet.
liberation by giving their divisions and gave the
general outline of the duties of women and devo- (37) For the sake of the fulfillment of my duty
tional service. (28) Knowing the truth he de- factually to be more of violence and against His
scribed, o sages, the [four basic civil virtues of] own sworn principle [to stay out of the fray], He
religious dutifulness, economy, fulfillment of de- got down from His chariot, took up it's wheel and
sires and liberation, to which he cited various - while dropping His outer garment - paced to-


 Canto 1 23

wards me like a lion that is about to kill an ele- Lord Kṛṣṇa to Hastināpura and consoled his uncle
phant. (38) Wounded by the sharp arrows and [Dhṛtarāṣṭra] and ascetic aunt Ghāndhārī. (49)
without His shield He, smeared with blood, in the With the approval of his uncle and consent of Lord
angry mood of the great aggressor moved towards Vāsudeva he thereafter, faithful to the greatness of
me in order to kill me. May that Supreme Lord his forefathers, executed the royal duties over the
who awards salvation become my destination. (39) kingdom."
Let me, at this hour of death, be of love for the
Personality of Godhead who, controlling the
 
horses with a whip in His right hand and the reins
in the left, so elegant to behold by all means pro- Chapter 10
tected the chariot of Arjuna. It was by looking at The Departure of Lord Kṛṣṇa for
Him that those who died at this place realized their Dvārakā
original form. (40) Watching the attractive move-
ments of His supremely spirited, fascinating acts
and sweet smiles, the gopīs of Vrajadhāma [the (1) Śaunaka Muni asked: "How ruled King
village of Kṛṣṇa's youth] imitating Him in ecstasy, Yudhiṣṭhira, the greatest of the strict followers of
found their original nature. (41) When King the religion, together with his younger brothers the
Yudhiṣṭhira performed the [Rājasūya] royal sacri- kingdom after having killed the aggressors who
fice where the great sages and kings were assem- wanted to usurp the legal inheritance? They had to
bled, He received the respectful worship of all the accept a restriction on the joys of life, isn't it?"
members of the elite. I present there recognized
Him at the time [and still remember Him now] als (2) Sūta said: "After the exhausting bamboo fire of
the spirit soul, as the object of worship. (42) Having the Kuru dynasty, the Lord, the maintainer of the
experienced the absorption of being freed from the creation, was pleased to see how the seedling of
misconceptions of duality, I know [ever since] that Yudhiṣṭhira's kingdom had been restored. (3) After
He, now present before me, is the One Unborn in having heard what Bhīṣma and the Infallible One
the heart of the conditioned soul. It is He who in had said, Yudhiṣṭhira, enlightened by perfect
His being situated as the Supersoul in the heart of knowledge, was freed from his bewilderment and
all who are created by Him, just like the one sun, is ruled, followed by his brothers and protected by
looked upon different from every angle.' " the invincible Lord, over the earth and the seas
like he was the king of heaven [Indra]. (4) All the
(43) Sūta said: "With his mind, speech, sight and rain that was needed showered, the earth yielded
actions thus fixed upon Kṛṣṇa only, he fell silent everything desired and the cows out of sheer joy
and stopped breathing, having merged in the living moistened the pastures with their filled udders. (5)
being of the Supersoul. (44) After hearing this all The rivers, oceans and hills assured him in every
from Bhīṣmadeva as he merged into the Supreme season of all necessary vegetables, greenery and
Absolute and Unlimited, everyone fell silent like medicinal herbs. (6) Never was, because of them-
birds at the end of the day. (45) Thereafter from selves, nature or because of others, any living be-
everywhere drums sounded being beaten by gods ing troubled by anxieties, diseases or extreme
and men, accompanied by heartfelt praise from the temperatures, as always happens with a king who
pious royal order and showers of flowers falling has no enemies.
from the sky. (46) O descendant of Bhrigu [Śau-
naka], after having performed the funeral rites for (7) In order to appease His family and please His
the dead body, Yudhiṣṭhira was afflicted for a mo- sister [Subhadrā, who was married to Arjuna], the
ment. (47) The sages who were satisfied and Lord stayed for a few months in the city of Hast-
happy about the [revelation of the] confidential ināpura. (8) After that time He, after duly asking
secret of Lord Kṛṣṇa's glories, then went back to permission, was permitted to leave. After embrac-
their own hermitages with Him installed in their ing the king and bowing down to him He ascended
hearts. (48) King Yudhiṣṭhira went together with His chariot, receiving from others the same re-


24 Śrīmad Bhāgavatam - The Story of the Fortunate One

spects and embraces. (9-10) His sister, [the wife of

the Pāṇḍavas] Draupadī, [their mother] Kuntī,
[Parīkṣit's mother] Uttarā and also [the blind
grandfather] Dhṛtarāṣṭra and [his wife] Gāndhārī,
[their son] Yuyutsu, [the Kuru priest] Kripācārya,
[the twin brothers] Nakula and Sahadeva together
with Bhīma, and [the Pāṇḍava priest] Dhaumya as
also other ladies from the palace and [Vyāsa's
mother] Satyavatī, had great difficulty with the
departure of the One with the conch in His hands,
and almost fainted. (11-12) An intelligent person
will, concerning the fame that is sung, in good
company being liberated from materialistic asso-
ciation, never think of giving it up when he but
once has heard the pleasing. How could the
Pāṇḍavas who gave Him their heart then tolerate it
to be separated from Him having seen Him face to
face and touching, sleeping, sitting and eating to-
gether with Him? (13) All of them, looking at Him
with wide open eyes, melted for Him and moved
restlessly, bound as they were by pure affection. attractive than the hymns of the Vedas themselves:
(14) The ladies of the family who came out of the (21) 'Him we will definitely remember as the Per-
palace, had difficulty checking their tears from sonality of Godhead, as the Original One who ex-
overflowing, as they were afraid that because of it isted materially unmanifested in His own Self be-
inauspicious things might happen to the son of fore the creation of the modes of nature. He is that
Devakī. (15) At that time mridangas [drums used Supersoul, that Supreme Lord, in whom the living
in devotional service], conch shells, horns, strings, beings merge with their energies suspended, like
flutes and more drums, bells and other rhythm in- going asleep at night. (22) He as the one who puts
struments were sounded. (16) To have a good view the revealed scriptures in practice thus gives, when
the ladies of the Kuru dynasty climbed on the roof He excercises His own personal potency, the indi-
of the palace, from where they showered flowers vidual soul time and again names and forms when
upon Kṛṣṇa with love and shy smiles. (17) For the He [in the form of an avatāra] creates the outer
Most Beloved of the Beloved [Arjuna] the con- illusion of material nature. And these names He
queror of sleep took up an embroidered sunshade assigns to that what factually cannot be named.
decorated with perls and lace that had a handle (23) He happens to be the same Personality of
inlaid with jewels. (18) He, as the master of Godhead as the one by those great devotees seen
Madhu, resplendently sitting on flowers scattered who managed to control their senses and life and
all around was on His way fanned by Uddhava, who, by the grace of their devotion, may see the
His cousin brother and His driver Sātyaki. development of a pure mind; it is they who by dint
of this, only this, deserve a purified existence. (24)
(19) From all sides the truthful respects and say- O friends, it is He who for His excellent pastimes,
ings of the brahmins could be heard that to the that are confidentially described in the Vedas as
occasion were neither befitting or unbefitting con- also discussed by the intimate devotees, is re-
sidering the fact that the Absolute Truth was pre- spected as the one and only Supreme Controller
sent there in a form subjected to the modes of na- and Supersoul of the complete creation, as He who
ture. (20) The ladies of the capital of the king of by the manifestation of His pastimes, creates,
the Kurus were with their hearts absorbed in talk- maintains and destroys without ever becoming
ing amongst each other about Him hailed in the attached to it. (25) Whenever there are rulers who
scriptures, in such a manner that it sounded more ignorantly like animals go against the divine prin-


 Canto 1 25

ciples, He manifests, for sure out of goodness, His companions proceeded towards Dvārakā. (34-35)
supreme power and positive truth, mercy and Traveling through Kurujāngala [the province of
wonderful activities in various forms for the sake Delhi], Pāñcālā [part of Punjab], Śūrasenā,
of maintaining [the dharma] in the different peri- Brahmāvarta [Uttar Pradesh its north] and the dis-
ods and ages [see also B.G 4: 7]. (26) O, how su- tricts along the Yamunā river, He passed Kurukṣe-
premely glorified the dynasty of King Yadu is and tra where the battle was fought and traversed the
how elevated the virtue of the land of Mathurā, for province of Matsyā, Sārasvatān [another part of
He who has appeared and roamed here is the su- Punjab] and so on. Then crossing the land of de-
preme leader of all the living beings and the hus- serts [Rajasthan] and the land where there is
band of the goddess of fortune. (27) How wonder- hardly any water [Madhya Pradesh], and after
ful Dvārakā is [the island where Kṛṣṇa resides], passing through the provinces of Sauvīra [Sau-
that place that, adding to the virtue and fame of rastra] and Ābhīra [part of Gujarat], He, o Śau-
the earth, defeats the glory of the heavenly worlds, naka, finally reached the western side of the prov-
that place of which the inhabitants are used to ince of Dvārakā with His horses slightly overtaken
constantly see the soul of the living being [Kṛṣṇa] by fatigue from the long journey. (36) In several
who bestows His grace with the benediction of His places it so happened that the Lord was welcomed
smiling glance. (28) For the wives He married to and served in different ways when He arrived in
relish His lips again and again, they no doubt by the evening after the sun had passed the eastern
vow, bath, fire-sacrifice and such must have been sky to be gone where the ocean is."
of perfect worship for the Lord, o friends. Often
the damsels of Vraja fainted with that in their
minds! (29) Of the lady of Dvārakā [Rukminī,
Kṛṣṇa's first wife], who with great valor was taken Chapter 11
away by Him from the open selection of the Lord Śrī Kṛṣṇa's Entrance Into
bridegroom as the price that had to be paid by the
harassing powerful kings headed by Śiśupāla, and
Dvārakā
of the other ladies that were similarly brought
home after the killing of thousands of wicked (1) Sūta said: "Reaching the border of the land of
kings [headed by Bhaumāsura], there are children the ānartas [the land of the ones free from the un-
like Pradyumna, Sāmba and Amba. (30) All these wanted, Dvārakā], He for the arrival in His own
very fine women of the highest stature who were prosperous city sounded His conch shell [the
bereft of their individuality and purity were by Pāñcajanya], which, evidently, ended the dejection
their lotus-eyed husband who touched them in of the inhabitants. (2) The brilliant white of the
drawing them near in His heart, thus never left round form of the conch shell, even though it was
alone in their homes.' reddened by the lips of the Great Adventurer,
looked, as it was loudly sounded in His hands, like
(31) While the ladies of the capital were praying a swan ducking at the stems of lotusflowers.(3) 
and talking this way about Him, He granted them Having heard the sound that is even feared by the
the grace of His glance and greeting them with a fear of a material existence itself, all the citizens
smile on His face the Lord departed. (32) rapidly proceeded in the direction of the sound to
Yudhiṣṭhira, the man without enemies, out of af- have an audience with the protector of the devo-
fection and being anxious, engaged four divisions tees they had awaited for so long. (4-5) Thereupon
of soldiers [on horseback, elephant, chariot and they offered their presentation of welcome to the
foot] for the protection of the enemy of the athe- Self-contented One who by dint of His own po-
ists. (33) After thus having accompanied Him over tency was their unrelenting provider. It was like
a long distance, the Lord persuaded politely and offering a lamp to the sun. With cheerful, affec-
full of affection the determined Pāṇḍavas to re- tionate faces they ecstatically gave gladdened
turn. They were overtaken by the thought of their speeches before the Father, the way friends and
future separation. Thereafter He with His dear protégées do for their guardian.


26 Śrīmad Bhāgavatam - The Story of the Fortunate One

teaches humanity humane-

ness by the distribution of
His glances, entered the city
of Dvārakā. (11) The way
the city of Bhogavatī was
protected by the Nāgas,
Dvārakā was protected by
the strength of the descen-
dants of Vriṣni [Kṛṣṇa's
family], Bhoja, Madhu,
Daśārha, Arha, Kukura,
Andhaka etc. [together
called the Yadus], who were
all as good as Kṛṣṇa Him-
self. (12) During all seasons
there was the wealth of or-
chards and flower gardens
that with their trees, plants
and also with the hermit-
ages that were found there,
formed beautiful parks
(6) They said: 'We have always bowed down to around ponds filled with lotuses which made the
Your lotus feet like one does with the worship of city extra beautiful. (13) The gateway of the city
Brahmā and his sons and the king of heaven, be- as well as the different roads were decorated with
cause You, for the one who desires the supreme arches and flags that, painted with all the known
welfare in this life, are the Master of Transcen- signs, were casting shadows in the sunshine. (14)
dence upon whom the inevitable time has no grip. The lanes, alleys, the marketplace and public
(7) For the sake of our welfare be the Creator of meeting places were thoroughly cleansed, sprin-
our world and be also our mother, well-wisher, kled with scented water and strewn with fruits,
husband, father, Lord and spiritual master. Follow- flowers and unbroken seeds. (15) At the door of
ing in the footsteps of You as our idol and supreme each residential house there was a display of curd,
lordship we have  succeeded in our lives. (8) Oh unbroken fruits, sugar cane, decorations, pots of
how lucky we are to see Your all-auspicious form water and articles for worship like incense and
and enjoy again the protection of Your good Self, lamps. (16-17) Hearing that their dearest friend
because the sight of Your affectionate, loving, was coming home, His father Vasudeva and the
smiling face even by the demigods is rarely seen. magnanimous Akrūra, Ugrasena, Kṛṣṇa's superhu-
(9) Whenever, o lotus-eyed One, You leave from manly powerful elder brother Balarāma, Pra-
here to meet Your friends and relatives among the dyumna, Cārudeṣna and Sāmba the son of Jāmba-
Kurus [in Hastināpura] and the people of Mathurā, vatī, were all by the force of an extreme happiness
o Infallible One,  each moment seems to take a alerted from their resting, sitting and dining. (18)
million years and our eyes are as useless as they Headed by elephants, with auspicious articles, the
would be without the sun. (10) How can we, with sound of conch shells and the glorifying chanting of
You being elsewhere, live without the satisfaction hymns, they hurried, together with the brahmins
of Your glance that vanquishes the miseries of the excited in cheerful expectancy on their chariots to-
world; how can we live without seeing your beau- wards Him. (19) Hundreds of courtesans with daz-
tiful smiling and decorated, attractive face?' zling earrings that enhanced the beauty of their
cheeks, very anxious to meet Him followed with
With the sound of these words of the citizens in their vehicles. (20) There were entertainers, danc-
His ears the caretaker of the devotees, He who ers, singers, historians, genealogists and learned


 Canto 1 27

speakers who spirited sang the praises of the super- embraced Him in their hearts in an insuperable
human activities of the Lord. (21) The Supreme ecstasy but, o leader of the Bhrigus, in spite of that
Lord approached each of the friends and citizens they choked up with tears that inadvertently fell
who came to receive and welcome Him, as it like water from their eyes. (33) Although He was
should with due honor and respect. (22) He, the always present at their side, even when they were
Almighty One, with the encouragement of His alone, His feet nevertheless every time appeared
glancing smile bowed His head, greeted them in completely new to them - after all, who could let
words, embraced them and shaked hands with go of the feet of the Eternal One that are never
them, down to the lowest as desired giving His abandoned by the Goddess of Fortune? (34) He,
benedictions. (23) Then, accompanied by the es- without being part of it Himself, created the en-
teemed elders and the brahmins and their wives, He mity between the rulers who from the day they
entered the city where He was welcomed as well were born had become a burden to the earth with
with blessings and praises from other admirers. their military control over their surroundings. He
brought relief by killing them just like the wind
(24) While He passed through the public roads of does with bamboos when he creates fire by fric-
Dvārakā the ladies of standing climbed on the tion. (35) The Supreme Lord, from His own cause-
roofs of their houses, o learned ones, to feast their less mercy, out of His own appeared among all
eyes on the sight of Him. (25) Even though it was those who are part of this human world, to enjoy a
their habit to look at Him this way, the inhabitants life, with the worthiest of women, as if it con-
of Dvārakā could never get enough of the compel- cerned an ordinary worldly affair. (36) Even
ling sight of the reservoir of beauty who was the though they were spotless and exciting with their
embodiment of the Infallible One. (26) In His charming smiles, the way they with their grave
chest the Goddess of Fortune resides, from the cup expression looking from the corners of their eyes
of His face the eyes are drinking, by His arms the even convinced Cupid to give up his bow, they, as
ruling demigods abide, and His lotus feet are the maddening, first class women, never were able to
shelter for the singing and talking devotees. (27) perturb His senses with their magic. (37) Ordinary
Being served with a white parasol, fans and a road people who see how He, in spite of His detach-
covered by a shower of flowers the Lord with His ment, is actively engaged, consider in their igno-
yellow garments and flower garlands resembled a rance Him for that reason a human being full of
cloud surrounded by the sun, the moon, lightening attachment who is as affected as they are. (38)
and a rainbow combined. Such is the divinity of the Personality of Godhead
that He, despite of being in touch with material
(28) But after He entered His parental home He nature, is never affected by its qualities; and the
was embraced by His seven mothers [His own same is true for the intelligence of the ones situ-
mother, the wife of the priest, of the guru and of ated in the eternal of the Lord who is their refuge.
the king, the cow, the nurse and mother earth] who (39) The women in their simplicity and weakness
joyously were headed by Devakī to whom He held it for true that He would be like someone who
bowed His head down in obeisance. (29) After follows because he is dominated and isolated by
they all had put Him on their laps, their breasts got his wife. They, unaware of the glories of their hus-
wet of their affection and delight and  also of the band, were the way the atheists think of Him who
water of the tears that overwhelmed them. (30) do not know Him as the supreme controller."
Thereafter He entered His personal quarters that,
inhabited by His wives who numbered over six-
teen thousand, offered all that one could wish for.
Chapter 12
(31) From a distance seeing their husband now
returned home the ladies within their minds rejoic- The Birth of Emperor Parīkṣit
ing rose up at once from their seats and medita-
tions with a coyly looking face. (32) As soon as (1) Śaunaka said: "The [embryo in the] womb of
they saw Him the shy ones first sent their sons and Uttarā, that was tormented by the enormous heat


28 Śrīmad Bhāgavatam - The Story of the Fortunate One

of the invincible weapon released by Aśvatthāmā, dened had priests like Dhaumya and Kripa per-
was brought back to life by the Lord. (2) How was form the birth ritual with the recitation of auspi-
Emperor Parīkṣit born who was highly intelligent cious hymns. (14) Knowing where, when and how,
and proved to be a great soul? How exactly took he in charity rewarded for the occasion the learned
his demise place and where did that death take ones with good food and gifts of gold, cows, land,
him? (3) Please tell it to us, we all want to hear housing, elephants and horses. (15) The brahmins
everything about what you deem worth mention- happily addressed the king, the chief of the Purus,
ing about him. We are of the greatest respect for communicating that they felt very obliged to the
you to whom Śukadeva Gosvāmī delivered the descent in the line of the Purus [of the decendants
knowledge of the Supreme." of their ancestor King Puru]. (16) They said: 'For
the purpose of obliging you to Him this son by the
(4) Sūta said: "King Yudhiṣṭhira brought wealth, all-pervasive and all-powerful Lord has been
the way his father did, in pleasing his subjects saved from being destroyed by the irresistible,
without in his observance of Kṛṣṇa's feet being supernatural weapon. (17) Therefore he shall be-
motivated for the ulterior of any material gain or come well known in all the worlds as the one pro-
sense gratification. (5) The fame of his wealth, tected by Viṣṇu. No doubt he will be a most fortu-
sacrifices, what he stood for, his queens, his broth- nate, supreme devotee endowed with all good
ers and his sovereignty over the planet earth where qualities.'
we are living, even spread to the heavens. (6) But,
just as only food may satisfy a hungry man and (18) The good king said: 'O best of the truthful,
nothing else, he in his hunger as a God-fearing will he follow in the footsteps of all the great souls
person, o brahmins, was not moved by all those of this family of saintly kings? Will he, to the
earthly desirables that are aspired by even the honor of his family name, be meritorious and true
denizens of heaven. to his word in his achievements?'

(7) At the time Parīkṣit the great fighter, as a child (19) The brahmins answered: 'O son of Prithā
in his mother's womb, was suffering from the heat [Kuntī], he will be the maintainer of all living enti-
of the brahmāstra weapon, o son of Bhrigu, he ties, exactly like King Ikṣvāku, the son of Manu,
could see the Puruṣa [the original person] in a and he will be faithful to his promises and have
shining appearance. (8) In the blaze he saw at the respect for the learned just like Rāma, the son of
size of not more than a thumb the transcendental, Daśaratha. (20) He will be as charitable as King
infallible Lord beautiful with a dark skin, a golden Śibi of Uśīnara and protect the ones of surrender,
helmet and lightening clothes. (9) With the riches and like Bharata, the son of Duṣyanta who per-
of His four arms, earrings of the purest gold, formed many sacrifices, he will spread the name
bloodshot eyes and a club in His hands, He was and fame of his family. (21) Among the archers he
moving about, constantly circling the club around will be as good as the two Arjunas [his grandfather
like it was a torch. (10) As He was vanquishing and the king of Haihaya], he will be as irresistible
the radiation of the brahmāstra like the sun evapo- as fire and as unsurpassable as the ocean. (22) As
rating dew drops, He was observed by the child powerful as a lion and as worthy for taking shelter
who wondered who He was. (11) He saw how the as the Himalayas, he will be as forbearing as the
all-pervading Supersoul, the Supreme Lord and earth and as tolerant as his parents. (23) With a
protector of righteousness, took away the glare spirit as good as that of the original father Brahmā,
upon which the Lord who stretches in all direc- he will be as generous and equanimous as Lord
tions all of a sudden disappeared from his sight. Śiva and be the refuge of all living beings as good
(12) Thereupon, when the good signs of a favor- as the Supreme Lord with whom the Goddess of
able position of the stars gradually evolved, he Fortune resides. (24) Following in the footsteps of
who would prove himself as being of a prowess Lord Kṛṣṇa he will be of the majesty of all divine
equal to that of Pāṇḍu, took his birth as the heir virtues, he will have the greatness of King Ran-
apparent of Pāṇḍu. (13) King Yudhiṣṭhira glad- tideva and be as pious as Yayāti. (25) Being as


 Canto 1 29

patient as Bali Mahārāja this child will be as de- (32) King Yudhiṣṭhira, desiring to perform a
voted as Prahlāda was unto Lord Kṛṣṇa and he horse-sacrifice to be freed from the burden of hav-
will perform Aśvamedha [horse] sacrifices and be ing fought his kinsmen, thought about acquiring
faithful to the elderly and experienced. (26) He funds because all he received stemmed from col-
will bring forth kings as good as sages, will chas- lecting taxes and fines. (33) In respect of his mind-
tise the upstarts and crush the quarrelsome for the ful wishes his brothers, advised by the Infallible
sake of world peace and the religion. (27) After One, went north to collect sufficient riches. (34)
having heard of his personal death, that is caused With the result of that collected wealth
by a snakebird sent by the son of a brahmin, he Yudhiṣṭhira, the pious king who was so anxious,
will free himself from his attachments and take to managed to conduct three horse-sacrifices with
the shelter of the Lord. (28) Having inquired after which he worshiped Lord Hari perfectly. (35)   The
Supreme Lord, with the
help of whom the
twice-born could per-
form the sacrifices,
then invited by the king
stayed for a few
months more to please
the ones who loved
Him. (36) Thereafter,
dear brahmins, He,
with the permission of
the king, Draupadī and
His relatives, went
back to Dvārakā ac-
companied by Arjuna
and other members of
the Yadu dynasty."

the right self-knowledge with the son of sage

Vyāsa he, o King, will abandon his material life on
the banks of the river Ganges and attain a life of
fearlessness.'
Chapter 13
Dhṛtarāṣṭra Quits Home
(29) After they thus had informed the king and
generously were rewarded, they who are learned (1) Sūta said: "Vidura [*] as he was traveling to
in matters of astrology and birth ceremonies re- the different places of pilgrimage, had received
turned to their homes. (30) He, o master [Śau- knowledge about the destination of the self from
naka], would become famous in this world as the great sage Maitreya, and since he by that
Parīkṣit, the examiner, because he from what he knowledge was sufficiently acquainted with every-
had seen before his birth, keeping Him in mind thing to be known, he returned to the city of Hast-
constantly would be examining all men. (31) ināpura. (2) After all the questions that Vidura put
Just like the waxing moon growing day by day, before Maitreya in his presence an undivided de-
the royal prince under the care of his protective votion unto Govinda had grown in him and he re-
parents day by day soon grew up to what he frained from further questioning. (3-4) Arriving in
would be. Hastināpura he, o brahmins, was welcomed by
Yudhiṣṭhira and his younger brothers, Dhṛtarāṣṭra,


30 Śrīmad Bhāgavatam - The Story of the Fortunate One

(12) Thus being questioned by

the king he properly described,
discussing one subject after the
other, all he had experienced,
but did not mention the de-
struction of the dynasty. (13)
Because he didn't want to upset
them he was as graceful not to
expound on this in fact so un-
palatable and unbearable aspect
of mankind's behavior. (14)
The sage, who was treated like
a god, thus resided for a few
days with them so that he could
mean something to his eldest
brother and all would be happy.
(15) Because of a curse of
Mandūka Muni [who under
Sātyaki and Sañjaya, Kripācārya, Kuntī, Yama's responsibility was treated unjustly], Vidura
Gāndhārī, Draupadī, Subhadrā, Uttarā, Kripī, for the time of a hundred years had to play the part
other wives of the family members of the Pāṇḍa- of a śūdra [a working class man]. During that time
vas and other ladies with their sons. (5) Like it was Aryamā who [in his place] administered
awakened from death they approached him in punishment as was suitable for the sinful ones
great delight to receive him with all respect with [**].
embraces and obeisances. (6) In their affection
they emotionally shed tears because of the anxi- (16) Yudhiṣṭhira had seen that there was a grand-
ety and grief they had felt because of the separa- son in the dynasty fit for ruling the kingdom that
tion. King Yudhiṣṭhira offered him a seat and he had retreived and enjoyed together with his
then arranged for a reception. politically gifted brothers a life of great wealth.
(17) But Time, insurmountable and imperceptible
(7) After he was fed sumptuously, had rested and in its being, surpasses  inimitably those who are
was seated comfortably, the king humbly bowed inattentive and engrossed in the mind of attach-
down to address him in front of everybody. (8) He ment to family affairs. (18) Vidura who knew this
said: 'Do you remember how we, brought up under said to Dhṛtarāṣṭra : 'O King, [dear brother], please
the wings of your care, together with our mother withdraw yourself without delay, just see how fear
were delivered from various calamities like poi- has taken the lead in your life. (19) In this material
soning and arson? (9) How did you maintain your world there is no help of anyone or anything to
livelihood as you traveled the surface of the earth escape from this fear, because that fear concerns
and in which holy places of pilgrimage have you the Supreme Lord who approaches us all in the
been of service here on this planet? (10) Devotees form of eternal Time. (20) Inevitably overtaken by
like your goodness are converted into holy places the pull of time a person must, just like that, give
themselves, o powerful one; having the Supreme up this life as dear as it is to everyone, not to men-
Personality in your heart, you turn all places into tion the wealth and such he has acquired. (21)
places of pilgrimage. (11) Dear uncle, can you tell With your father, brother, well-wishers and sons
us what you saw or heard about our friends and all dead, with your life expended and your body
well-wishers? Are the descendants of Yadu, who decrepit, you live in another man's home. (22) You
with Kṛṣṇa are rapt in their love for God, all happy have been blind since you were born, don't hear
where they are living?' that well anymore, your memory fails and recently
your teeth loosened, your liver gives you trouble,


 Canto 1 31

and you are loudly coughing up mucus. (23) Alas, distressed in a mind of doubt about my offenses
how powerful  the living being its attachment to drowned himself together with his wife in the
life is! It is that strong that it makes you, just like a Ganges? (34) After the downfall of my father King
household dog, eat the remnants of the food left Pāṇḍu they were the well-wishers who protected
over by Bhīma [your Pāṇḍava nephew]. (24) How us all who were still small children - where have
can you subsist on the grace of those whom you my uncles gone from here?' "
tried to burn and poison and whose wife you have
insulted while usurping their kingdom? (25) (35) Sūta said: "Sañjaya, who worried in the love
Whether you like it or not, you will, however for his master couldn't find him, was upset about
much you value your life, have to face the fact that the separation and could, being too aggrieved, not
this miserly body will dwindle and deteriorate like speak a word in reply. (36) Thinking about the feet
an old garment. (26) Someone is courageous and of his master he with his hands wiped the tears from
wise if he, unconcerned in being freed from all his face and tried to regain his composure to answer
obligations, accepts that he has to head for an un- King Yudhiṣṭhira. (37) Sañjaya said: 'I do not know
known destination when he is no longer able to what your uncles or Gāndhārī had in mind, o de-
use his body properly. (27) Anyone in this world scendant of the Kuru dynasty - o great King, these
who, by his own understanding or having it great souls have led me by the nose.' (38) At that
learned from others, arrives at consciousness when moment the supreme personality Nārada appeared
he has awakened from his material attachment and on the scene with his musical instrument and after
next leaves home with the Lord installed in his Yudhiṣṭhira and his younger brothers had gotten up
heart, is certainly a first-class human being. (28) from their seats to welcome him properly by offer-
Therefore, please leave for the north without let- ing him their obeisances, the king said: (39) 'O Su-
ting your relatives know where you are heading preme One, I do not know in which direction my
for; hereafter soon the time will arrive of a general uncles and my ascetic aunt who is so aggrieved
diminishing of the qualities of men [Kali-yuga].' about the loss of her sons, have left. (40) Just like a
(29) Having heard this the old king of the captain on a ship in the great ocean you are the
Ajamīdha family, in respect of the wisdom of his Lord to guide us to the other side.'
younger brother Vidura, broke determined with the
strong family ties and left in that direction which Thus being addressed the divine personality
was set for the path of liberation. (30) He was fol- Nārada, the greatest among the wise philosophers
lowed by the chaste and worthy daughter of King of the eternal, began to speak: (41) 'O King, never
Subala [Gāndhārī] who went along with her hus- lament for whatever reason, for you are controlled
band to the Himalayas - the place that is the de- by the Supreme Lord. All living beings and their
light of those who took up the staff of renunciation leaders in this world perform their ceremonies in
like they were fighters accepting the legitimacy of order to be protected. He is the one who brings
a good beating. everybody together and also disperses us again.
(42) The way a cow is tied by a rope through the
(31) Returning to the palace he who considered no nose, one is likewise tied by the hymns and pre-
one his enemy [Yudhiṣṭhira], having worshiped cepts of the Veda so as to follow according the
the demigods with oblations, obeisances and gifts demands of the Supreme. (43) The way in this
for the brahmins, wanted to pay his respects to the world playthings at will are brought together and
elderly. But he couldn't find his two uncles or aunt separated again, it also happens to the people who
Gāndhārī. (32) Anxious, he turned to Sañjaya the subjected to the game of the Lord are brought to-
son of Gavalgana [the assistant who gave the blind gether and separated again. (44) Whether one con-
Dhṛtarāṣṭra the account of the battle], and said to siders persons eternal [souls] or temporal [bodies]
him: 'Where is our old, blind uncle? (33) Where is or else as both [embodied souls] or as neither of
my well-wisher Vidura and mother Gāndhārī who both [because of the Absolute Truth which is tran-
was grieving over losing her offspring? Has the scendental to all attributes], they never under any
old king, ungrateful to me for having lost his sons, circumstance should constitute a reason for lamen-


32 Śrīmad Bhāgavatam - The Story of the Fortunate One

tation; one is only of that state because one is rance. (55) By allowing his self to merge in the
emotionally involved or has lost one's mind. (45) wisdom and the wisdom to merge with the pure
Therefore, o King, give up the anxiety you feel witness, he has united with the Absolute [brah-
because of a lack of self knowledge, and stop man], the reservoir of pure being, the same way
thinking how these helpless poor creatures would the air within a pot merges with the space outside
be able to survive without you. (46) How is this of it. (56) With his breaking with the effects of the
body, which is made out of the five elements [fire, operation of the natural modes, his senses and
water, air, earth and ether] and is controlled by mind will no longer be fed and come to a stop
time, materially motivated action and the modes of when he, no longer hindered in renouncing all his
nature [kāla, karma and the gunas], capable of duties, sits concentrating his mind without moving
protecting others when it is just as well bitten by a limb. (57) I expect that he will quit his body five
that snake? (47) Those who have no hands [the days from now, o King, and will allow it to turn to
animals] are at the mercy of the ones who do have ashes. (58) While she outside observes the body of
hands [the human beings]. Living beings without her husband being [mystically set] afire along with
limbs [like grasses] are at the mercy of the four- his cottage, his chaste wife fully conscious will
legged ones [like the cows]. The weaker ones are follow him in the fire. (59) Vidura, witnessing that
at the mercy of the stronger ones and thus one liv- wonderful incident, o son of the Kuru dynasty,
ing being feeds on the other. (48) Therefore only will, with mixed feelings of delight and grief,
have eyes for the outer form of Him who by the leave that place to embark on an inspiring pilgrim-
power of illusion appears as a diversity; He, o age.' (60) After thus having addressed the king
King, is the Supreme Personality, the Supersoul Nārada, along with his stringed instrument, rose
who self-illuminating manifests Himself as the up into heaven. Yudhiṣṭhira, taking his instructions
object as well as the subject of the different living at heart, thereupon gave up all his lamentation."
beings. (49) That Unborn One, the Father of Crea-
tion, has, o King, at present descended in this *: Vidura is a younger brother of Dhṛtarāṣṭra. He
world in a form of [the all-devouring] Time in or- was born as a śūdra, a laborer, because of being
der to eliminate all the enemies of the enlightened. conceived by Vyāsa from a maidservant of the
(50) The Lord did for the enlightened souls what mother of Pāṇḍu.
had to be done and is now awaiting the rest. You **: Aryamā was a son of Aditi and Kaśyapa offici-
Pāṇḍavas the same way observe and wait for as ating for Yamarāja the Lord of punishment. Vidura
long as He is present in this world. is considered the śūdra incarnation of Yamarāja.

(51) Dhṛtarāṣṭra, his brother Vidura and his wife

Gāndhārī have departed for the southern side of Chapter 14
the Himalayas where the sages have their refuge. The Disappearance of Lord Kṛṣṇa
(52) The place is known as Saptasrota [seven
sources] because the river of the heavens [the (1) Sūta said: "Arjuna went to the city of Dvārakā
Svardhunī] sprouted there and to the satisfaction to see his friends and Kṛṣṇa, the One Glorified by
of the respective wise divided herself into the the Vedic Hymns, in order to know what His fur-
seven currents we know as her branches. (53) By ther plans were. (2) After a few months, when Ar-
bathing regularly there, sacrificing in the fire ac- juna did not return from there, Yudhiṣṭhira ob-
cording the regulative principles and fasting on served various fearful signs. (3) The time had
drinking water only, Dhṛtarāṣṭra has completely taken an inauspicious turn: he observed seasonal
subdued his mind and senses and is thus freed irregularities and saw that the people in their hu-
from the dependency he had with his family. (54) man sinfulness turned to anger, greed and false-
With the help of sitting postures, breath-control hood in heartening their means of livelihood. (4)
and turning one's mind inward away from the six There was cheating in ordinary transactions, mis-
senses one can, absorbed in the Lord, conquer the understanding rose in the regard of well-wishers,
contaminations of passion, goodness and igno- fathers, mothers and brothers and also between


 Canto 1 33

of my body are quivering and I have heart palpita-

tions due to the fear I have. This is all indicative of
undesirable happenings. (12) See, o Bhīma, how
the jackal frantically cries at sunrise and how the
dog barks at me without any fear. (13) O tiger
among man, the cows treat me indifferently and
the asses and such are turning around me while
my horses seem to weep. (14) The pigeon appears
like a messenger of death and the shrieks of the
owls and their rivals the crows make my heart
tremble as if they wish the void of the cosmos.
(15) O Bhīma, see how smoke circles in the sky
and how the earth is throbbing along with the hills
and mountains with loud thunderbolts out of the
blue of a cloudless sky. (16) The wind blows
sharply creating darkness with the dust and rain
pours like blood from the clouds as an omnipres-
ent disaster. (17) The sun is shining less - see how
the stars in the sky seem to clash into one another
and how the living beings are confounded and agi-
tated as if they are crying. (18) Rivers and their
tributaries, lakes and the mind are all perturbed
while fire doesn't ignite with the help of butter.
What is this extraordinary time? What is going to
happen? (19) The calves don't suck the teats and
man and wife there was quarrel. (5) The people the cows don't want to be milked looking afraid as
gradually were acquiring godless habits as wan- if they're weeping, while the bulls don't take
tonness and such. The king facing these serious pleasure in the pasture ground. (20) The deities
matters and bad omens, spoke with his younger seem to be crying and perspiring as if they want to
brother about it. leave the temple and also the cities, villages,
towns, gardens, mines and hermitages have lost
(6) Yudhiṣṭhira said [to Bhīma]: 'Arjuna went to their beauty being bereft of all happiness. What
see his friends and also wanted to know what sort of calamities will befall us? (21) I think that
Kṛṣṇa's plans were. (7) It is now seven months ago all these great upsurges manifest out of the need
that your younger brother left, o Bhīmasena, and I for the marks of the lotus feet of the Supreme
do not know exactly why that is the case. (8) Is it Personality - the earth bereft of the extraordinary
so, as Nārada instructed, that the Supreme Person- quality of the Supreme Person will be unfortunate
ality has decided it is time to leave this manifest without those auspicious signs.'
world? (9) From Him we have our wealth, king-
dom and wives - through Him the existence of the (22) O brahmin, while King Yudhiṣṭhira who ob-
dynasty and the life of our subjects has become served the bad omens thus was thinking to him-
possible and by His mercy we could defeat our self, Arjuna returned from the kingdom of the
enemies and live for a better world. (10) Just look, Yadus. (23) Bowing down at the feet of the king
o man with the strength of a tiger, at the position his dejection was unprecedented with the tears that
of the planets, how things are faring on earth and fell from the lotus eyes of his downward looking
what is happening to the body and the mind. All face. (24) Seeing the anxious heart and pale ap-
these dreadful signs deluding our intelligence in- pearance of Arjuna, the king, who remembered
dicate a great danger in the near future. (11) Again what Nārada had said, questioned him in the midst
and again my thighs, eyes, arms and the left side of the friends. (25) Yudhiṣṭhira said: 'Are our Yadu


34 Śrīmad Bhāgavatam - The Story of the Fortunate One

relatives of Madhu, Bhoja, Daśārha, Ārha, Sātvata procured by force [from Indra], was worthy of the
and Andhaka all happy passing their days in best of gods.
Dvārakā? (26) Is my respectable [maternal] grand-
father Śūrasena in good health passing his last (39) My dear brother, are you all healthy? You
days and are my [maternal] uncle Vasudeva and appear to have lost your luster. Is it because of
his younger brothers all well? (27) Are my aunts - missing the respect being neglected or, my brother,
his wives - all seven sisters headed by Devakī in because you were away so long? (40) Have you
person, with their sons and daughters-in-law all lost your grip because you were addressed un-
happy? (28-29) Are King Ugrasena, whose son friendly or have been threatened, or couldn't you
was the mischievous one [Kamsa], and his give in charity or keep to the hope of doing so?
younger brother, Hridīka and his son Kritavarmā (41) Were you who are approached for the protec-
and Akrūra, Jayanta, Gada, Sārana as well as Śa- tion of the learned ones, the children, the cows, the
trujit and the rest all happy? Is also the Supreme old aged, the diseased and the women, unable to
Personality Balarāma, who is the protector of the offer shelter to any living being who deserves your
devotees, all right? (30) Are the great warrior Pra- care? (42) Have you contacted a reprehensible
dyumna [a son of Kṛṣṇa] and all others of the woman or have you maybe treated an acceptable
Vriṣni family happy? And is the plenary expan- woman improperly or has your good self on the
sion of Kṛṣṇa Aniruddha [a grandson of Kṛṣṇa] road been defeated after all by a superior power or
faring well? (31) And how are Suṣena, Cārudeṣna by equals? (43) Have you disregarded old men or
and Sāmba, the son of Jāmbavatī, doing, and the boys who deserved to dine together with you or
other eminent sons of Kṛṣṇa as also their very best did you do something abominable which is hard to
sons? (32-33) Are likewise the constant compan- forgive? (44) Or is it so that you in your relation to
ions of Kṛṣṇa like Śrutadeva, Uddhava and others, the one most dear, my brother Arjuna, your heart's
Sunanda, Nanda and other leaders doing well? friend Lord Kṛṣṇa, you feel a void missing Him all
And are the other liberated souls, those best of the time? I can think of no other reason why you
men in order as well? And are all who are bound should suffer such a mental distress.' "
in friendship under the protection of Balarāma and
Kṛṣṇa also thinking of our well-being? (34) Is the
Supreme Lord, who is the pleasure of the cows Chapter 15
and the senses and always cares for the devoted
and the brahmins [the ones versed in sacred The Pāṇḍavas Retire
knowledge], enjoying the pious assembly of His
friends around Him in Dvārakā? (35-36) For the (1) Sūta said: "Arjuna, the friend of Kṛṣṇa, emaci-
benefit of the protection and elevation of all ated as he was because of his separation from
worlds the Original, Supreme Enjoyer together Kṛṣṇa, thus was subjected to the various forms of
with Ananta [Balarāma] resides there in the com- doubt and speculation of his elder brother the
pany of the ocean of members of the Yadu dy- king. (2) Because of his grief his mouth and lotus-
nasty. Because they deserve it the members of the like heart had dried up and his bodily luster had
Yadu family relish in His city under the protection vanished. Preoccupied with thoughts about the
of His arms the transcendental pleasure alike the Supreme Lord Śrī Kṛṣṇa he wasn't able to reply
residents of heaven. (37) By most importantly properly. (3) The more he with great difficulty
managing the comforts at the feet, the sixteen checked the force of his sadness while he wiped
thousand companions of the fair sex who are the tears out of his eyes, the more he eagerly
headed by Sathyabhāmā, made the Lord subdue thought about Him in his affection and the more
the denizens of heaven, so that they could enjoy distressed he became. (4) Remembering Him as
what is normally the privilege of the wives of the well-wisher, benefactor, intimate associate and
controller of the thunderbolt. (38) The Yadus, en- charioteer, Arjuna, overwhelmed and heavily
joying the protection of His arms, always fear- breathing, began to speak to his eldest brother the
lessly enter the Sudharmā assembly hall which, king. (5) He said: 'O my King, the Personality of


 Canto 1 35

ghosts [Mahābhairava]. They all paid you tribute

afterwards. (10) He [in turn] took the life of the
husbands of the wives [of the Kurus] whose hair
was condemned to be loosened because of the fact
that the cluster of your wife's [Draupadī's] hair had
been loosened, which was beautifully dressed and
blessed for the great ceremony. Being caught by
the miscreants [the Kurus headed by Duhśāsana]
she in tears fell down at the Feet. (11) He pro-
tected us when we ran into trouble, being endan-
gered in the forest by the intrigue of our enemies
in association with Durvāsā Muni who arrived
there to eat with his ten thousand disciples. By
simply before they came to it accepting the rem-
nants of the food, He satisfied the three worlds as
well as the munis who at the moment were bath-
ing, by giving them the thought that they had been
fed already. (12) Under His influence I once could
astonish the Personality of God with the Trident
[Lord Śiva] and his wife the daughter of the Hima-
laya, because of which he and other gods re-
warded me with their own weapons. And thus I
living in this body succeeded to obtain a half-
elevated seat in the House of Indra. (13) As a
Godhead Hari who treated me like His intimate guest of that heaven I could with both my arms,
friend has left me. Now I am bereft of the astound- with my bow Gāndīva, Indra and all the gods, be-
ing power that even astonished the gods. (6) I lost cause of being empowered by Him, the Supreme
Him from whom being separated but for a moment Personality whom at present I am bereft of, kill the
all universes appear unfavorable and void of all demon Nivātakavaca o descendant of King
life, like they are all dead bodies. (7) By the Ajamīdha. (14) Because of His friendship alone I,
strength of His mercy I could vanquish all the seated on the chariot, could cross the insurmount-
princes who lusted for power during the selection able ocean of the invincible existence of the mili-
of the bridegroom at King Drupada's palace where tary strength of the Kauravas, and thanks alone to
I gained Draupadī's hand by piercing the fish- His friendship, I could return with the enormous
target with my bow. (8) Because of His support I wealth of the enemy; the brilliance of all the jew-
was able to defeat Indra and his godly associates, I els I by force took from their heads. (15) It was He
managed to enable the god of fire to set ablaze his who by the power of His glance ended the mental
forest, and we could realize our wonderfully deco- agitation that sprouted from the motivation for
rated assembly house built by Maya [out of grati- results of all the fighters who with the wealth of
tude for saving him from that fire in the forest their chariots were positioned on the battlefield o
named Khāndava] where all the princes assembled great King, and from whose ranks I stepped for-
to your honor bringing presents collected from ward with before my eyes the immensity of great
everywhere. (9) Under His influence our younger royal personalities like Bhīṣma, Karna, Drona and
brother [Bhīma], who has the strength of a thou- Śalya. (16) Under His protection the very power-
sand elephants, for the sake of the [rājasūya] sac- ful invincible weapons wielded by Drona, Bhīṣma,
rifice managed to kill him [Jarāsandha] who was Karna, Bhūriśravā, King Suśarmā, Śalya, King
worshiped by many a king. It was He who saved Jayadratha, Bāhlika [a brother of Bhīṣma] etc.,
the kings who by Jarāsandha had been brought [to could not touch me, just like when Prahlāda [the
his capital] to be sacrificed to the lord of the famous devotee of Nṛsimhadev, the lion-


36 Śrīmad Bhāgavatam - The Story of the Fortunate One

incarnation] was threatened by the demons. (17) state. Only four or five of them remained. (24) It is
Thinking erroneously of Him as being only my the Supreme Personality, our Lord, His program
chariot driver He to whose feet the intelligent for that sometimes the living beings kill and at other
the sake of salvation render service delivered me. times protect each other. (25-26) Like in the ocean
By His mercy my enemies were absentminded and where the bigger ones eat the smaller and the
didn't attack me when I alighted for my thirsty stronger ones devour the weaker o King, the same
horses. (18) With His smiling face He made jokes way the Omnipotent One removed the burden of
and being frank with me He addressed me with all the Yadus in one stroke from the earth by hav-
'son of Prithā', 'friend' and 'son of the Kuru dy- ing the stronger Yadu kill the weaker one and the
nasty' and such; heartful sayings of my Mādhava bigger Yadu kill the smaller one in a fight. (27)
[Kṛṣṇa] that touch and overwhelm my soul as I Bearing in mind the words spoken by Govinda, I
remember them. (19) When we were sleeping, remember how attractive they are, and how they,
sitting, walking and dining together and truthfully imbued with importance and appropriate to the
confronted each other and so on, I took Him by time and circumstance, put an end to the pain in
mistake for a friend just like me, while He, despite the heart.' "
of my seeing Him lower in my offenses, tolerated
me in the glory of His magnanimity the way a (28) Sūta said: "Thus thinking of the lotus feet of
friend accepts a friend or a father accepts his child. the Lord and what He had instructed in the inti-
(20) O Emperor, without the Supreme Personality, macy of deep friendship, Arjuna with his mind
my dearmost
friend and well-
wisher, my heart
and soul are va-
cant. Recently I,
just like a weak
woman, was de-
feated by infidel
cowherds while I
was protecting
Kṛṣṇa's wives.
(21) Having the
same bow, ar-
rows, chariot and
horses, and being
the same Arjuna
and chariot
fighter to whom
all the kings of-
fered their respects, all of this in a single moment, freed from all material concerns found his calm.
with me missing Him, has become as useless as (29) Constantly remembering the feet of
butter offered to ashes, as money obtained by Vāsudeva, Arjuna's devotion increased rapidly and
magic or as seeds sown on barren land. the endless ruminations ended. (30) Recalling the
instructions of the Supreme Lord about the tran-
(22-23) O King, in reply to your question about scendental in the midst of the battle and thinking
our friends and relatives in Dvārakā I can say that of His time and actions he dispelled the darkness
they were cursed by the brahmins. As a conse- of his ignorance and became master of his senses.
quence of that curse they, being drunk with rice (31) Free from lamentation, by his spiritual capac-
wine, like fools killed one another with sticks, not ity managing to cut with the doubts that were
even recognizing each other in that intoxicated raised by the duality of being identified with the


 Canto 1 37

material world, he, due to the transcendence of Having offered those five elements to the three
being without a material form, was freed from the qualities of nature, he united the thoughtfulness in
entanglement of birth and death. (32) Listening to one indifference, fixing the sumtotal of that in the
the deliberations about the disappearance of the soul directed to the spiritual soul of the inex-
Supreme Lord to His abode and the end of the haustible Brahman. (43) Accepting torn clothes,
Yadu dynasty, Yudhiṣṭhira for the sake of the soul refusing solid food, stopping to talk and untying
decided to withdraw and also left. (33) Also his hair, he began to look like a dumb madman
Queen Kuntī, who had overheard what Arjuna told and an unengaged urchin not listening to anyone
about the end of the Yadus and the disappearance as if he had become deaf. (44) Heading for the
of the Lord, found, as well as all the others did north he trod, as all others do who go there, the
who were undivided in their devotion for the path of his mindful forefathers, passing his days
Lord's transcendence, in her soulful commitment constantly thinking from within his heart of the
release from her material existence. (34) By taking Supreme Beyond wherever he went.
away the burden of the world that body [of the
Yadu dynasty] by the Unborn One was relin- (45) In accord with their friend seeing that the Age
quished the way a thorn is thrown away after hav- of Kali and its irreligion had overtaken the citizens
ing been used to extract another thorn, because all on earth, all the brothers followed the eldest one
those thorns to the Lord are one and the same. (35) and left home. (46) All of them having performed
Just like with His Matsya incarnation and other with all the virtue and knowledge of holiness, kept
incarnations, as a magician giving up one body in themselves, with the ultimate goal of the living
order to accept another, He relinquished the body being in mind, steadfast to the lotus feet of the
He manifested to diminish the burden of the Lord of Vaikunṭha. (47-48) That is the destination
world. (36) When Mukunda [the Lord of Libera- of those who by positive meditation being purified
tion] the Fortunate One so worthwhile to hear in devotion found liberation in fixing their mind
about, left this earth from that very day on Kali[- on the transcendental feet of the One Nārāyaṇa.
yuga] manifested itself in full, being inauspicious They with their material contaminations washed
to all whose minds have not awakened. away, attained in the same bodies as they were
born with, the abode which for the materialists
(37) Yudhiṣṭhira who keenly in his capital, state absorbed in material concerns is so very difficult
and home as also in the self saw things grow to attain. (49) Also Vidura who with his mind and
worse with the vicious circle of avarice, falsehood, actions was devoted to Kṛṣṇa returned to his own
dishonesty, irreligion and violence and such, un- abode [Yama's realm] after quitting his physical
derstood that it was time to leave and dressed him- self at Prabhāsa in the company of his forefathers.
self accordingly. (38) His grandson [Parīkṣit], who (50) Also Draupadī who realized that her husbands
was properly trained and as for his qualities was didn't care anymore, concentrated on Lord
alike himself in all respects, was by the emperor Vāsudeva, the Supreme Personality of Godhead,
for the occasion in the capital of Hastināpura en- and reached Him thus. (51) Anyone who with de-
throned as the master of all land bordered by the votion hears about this departure for the ultimate
seas. (39) At Mathurā he made Vajra [the son of goal of the sons of Pāṇḍu who are so dear to the
Aniruddha] king of Śūrasena, after which he had a Supreme Lord, will find nothing but good fortune
prājāpatya sacrifice performed for being able to and purity and will, gaining in perfection, thus
find the fire in himself in order to attain his goal. arrive at the devotional service of the Lord."
(40) Renouncing his belt, ornaments and all of
that, he became uninterested perfectly being de-
tached from the unlimited bondage. (41) He with-
drew his speech into his mind, his mind with his
other senses into his breath, his breath he with-
drew in death, and in full dedication he united that
with the body made of the five elements. (42)


38 Śrīmad Bhāgavatam - The Story of the Fortunate One

reason would the ones of liberation who relish the

honey at His lotus feet, waste their life with end-
less illusory discussions? (7) O Sūta, in this world
Chapter 16 of mortal human beings whose lifespan is but
How Parīkṣit Received the Age of Kali short, for the salvation of those among them who
desire eternal life is called for the presence of the
(1) Sūta said: "O learned ones, thereafter Parīkṣit, Lord of Death, Yamārāja who rules over the propi-
the great devotee, instructed by the twice-born tiatory sacrifice [of animal flesh]. (8) No one will
ruled over the earth with all the qualities the as- die [so one is convinced] as long as he who rules
trologers, who predicted the future at the time of over death has his place here. For that reason he as
his birth, thought he would have. (2) He married the [representative of  the] great lord has been in-
with Irāvatī, the daughter of King Uttara, and be- vited by the sages. Let [therefore] the ones who
fall under his grip drink 
from   the nectar of the
narrations about the di-
vine pastimes of the
Lord.   (9) Isn't it so that
those who are lazy, of a
trivial interest and short-
lived, pass their days and
nights with aimless ac-
tivities and sleeping?"

(10) Sūta said: "When

Parīkṣit, residing in the
Kuru capital, heard that
the signs of Kali-yuga
had entered the domain of
his jurisdiction, he
thought the news wasn't
very palatable and there-
fore took, in his respon-
got four sons in her with Janamejaya as the first. sibility of maintaining authority by military
(3) At the Ganges he performed three horse sacri- means, up his bow and arrows. (11) Well deco-
fices with proper rewards for Kripācārya, whom rated under the protection of the lion in his flag
he selected for his spiritual master, and the God- and with black horses pulling his chariot, he left
conscious who came into view with it. (4) Once on the capital accompanied by charioteers, cavalry,
a chastising campaign he, the valiant hero, by dint elephants and infantry troops to assure himself of
of his prowess managed to rebuke the master of a victory. (12) Bhadrāśva, Ketumāla, Bhārata, the
Kali-yuga who was disguised as a king but lower northern countries of Kuru and Kimpuruṣa behind
than a śūdra was hurting the legs of a cow and a the Himalayas were the lands on earth he con-
bull." quered, maintaining his authority by exacting
tribute. (13-15) Everywhere he went he continu-
(5) Śaunaka inquired: "Why reprimanded he dur- ously heard what great souls his forefathers were
ing his campaign the master of Kali who was and found also indications of the glorious acts of
dressed up as a king but as someone lower than a Lord Kṛṣṇa among the people he met. He heard as
śūdra was striking the legs of a cow? Please o for- well about his own deliverance from the powerful
tunate one describe all this to us, viz. as far as it rays of the weapon of Aśvatthāmā and about the
relates to the topics of Kṛṣṇa. (6) Because for what devotion for Lord Keśava [Kṛṣṇa as the killer of


 Canto 1 39

the demon Keśī, the mad horse] among the de- Could it be, o mother Earth, that you are thinking
scendants of Vriṣni and Parthā. Extremely pleased of the salvation brought by the activities of the
he with eyes wide open of joy, rewarded the peo- incarnation of the Lord who diminished your
ple magnanimously with clothes, necklaces and heavy load but is now out of sight? (24) Please
other riches. (16) Serving as a chariot driver, pre- inform me, o reservoir of all riches, about the rea-
siding in assemblies, acting as a servant, being a son of your sadness that reduced you to such a
friend and a messenger and keeping the watch at weakness. Or has o mother, powerful Time stolen
night the One of Viṣṇu, who was universally away from you the good fortune that was even
obeyed Himself [Kṛṣṇa], had acted with prayers extolled by the enlightened souls?'
and obeisances in relation to the God-fearing sons
of Pāṇḍu. This filled the king with devotion for (25) Mother Earth replied: 'O Dharma, I will do
His lotus feet. my best to answer all the questions you asked me,
for you are with your four legs [the vidhi] present
(17) Thus absorbed in thoughts about the good in all the worlds to bring happiness. (26-30) Truth-
qualities of his forefathers he in his everyday ac- fulness, cleanliness, compassion, self-control,
tivities kept himself close to their example. Now magnanimity, contentment, straightforwardness,
hear from me about a most peculiar incident that concentration, sense-control, responsibility, equal-
took place not far away from where he was. (18) ity, tolerance, equanimity and loyalty. And cer-
The personality of religion who stood on one leg tainly also knowledge, detachment, leadership,
only [the so-called 'bull' of dharma whose legs chivalry, influence, power, dutifulness, independ-
stand for the four fundamental human values] ence, dexterity, beauty, serenity and kindhearted-
wandering around met with the aggrieved cow ness, as well as ingenuity, gentility, mannerliness,
[mother Earth] who had tears in her eyes like a determination, knowledgeability, propriety, pleas-
mother who has lost her child. (19) Dharma said: antness, joyfulness, immovability, faithfulness,
'Madam, are you hale and hearty? Looking ag- fame and dignity - all these and many others are
grieved with a gloomy face you appear to be af- the everlasting qualities of the Supreme Lord, the
fected by a disease or to be preoccupied with a never diminishing higher nature which can be at-
relative far away from you, o mother. (20) Are you tained by those who are worthy of that greatness.
lamenting about the diminishing of three of my Thanks to Him I myself am, just as the Goddess of
legs as I am standing on one leg only, or is it be- Fortune, such a reservoir of qualities, but in the
cause the meat-eaters want to exploit your body? absence of Him who is the pivot, Kali, the source
Or is it because the enlightened ones and such are of all sins, is seen in all worlds. (31) I am lament-
bereft of their share of the sacrifice due to a lack ing for me as well as for you, for the best of the
of ceremonies or because the living beings in- enlightened, the gods and the ancestors in heaven,
creasingly suffer from scarcity, famine and the sages and the devotees, as well as for all peo-
drought? (21) Ar e you grieving about the unhappy ple in their status orientations in society. (32-33)
women and children on earth who miss the protec- Lakṣmī [the Goddess of Fortune] whose grace was
tion of their husbands and fathers or are you sorry sought by demigods like Lord Brahmā and for
about the way one in the families of the learned whom the gods so often were doing penance in
speaks against the principles of the goddess [of surrender to the Lord, has for the sake of worship
learning]? Or do you lament the fact that most of forsaken her own abode in the forest of lotus flow-
them act against the brahminical culture  in taking ers out of attachment to the all-blissful feet. As a
shelter of the ruling class? (22) Is it because the consequence of what He did I, who on my skin
descendants of the noble class under the influence experienced the impressions of the footprints of
of Kali-yuga appear to have lost their minds and the Supreme Lord, the proprietor of all opulence,
left and right have messed up the affairs of the succeeded magnanimously to be victorious in all
state? Or is it because of the wonts that have de- the worlds, decorated as I was with the special
veloped in society to take one's food and drink and powers of the lotus flower, thunderbolt, flag and
how one sleeps, bathes and has intercourse? (23) driving rod that I myself had obtained. But in the


40 Śrīmad Bhāgavatam - The Story of the Fortunate One

end, just when I was feeling so fortunate, He has (7) 'And you', he said turning to the bull, 'are you
left me. (34) He who relieved me of the burden of just a bull that, as white as a lotus, moves on one
the hundreds of military divisions of atheist kings, leg and has lost three legs or are you some demi-
incarnated also for you in the Yadu family, and god who in the form of a bull makes us sad? (8)
that He did because you lacking in strength had Except for the case of you having tears in your
difficulty to keep standing. (35) Who, I ask you,  eyes because of someone else, under the protec-
can tolerate it to be separated from the love, tion [of the arms] of any of the kings of the Kuru
glances, smiles and hearty appeal of the Supreme dynasty there  has never been such grievance on
Original Person who conquered the passionate earth. (9)  O son of Surabhi [the celestial cow], in
wrath and gravity of women like Satyabhāmā and my kingdom there will be no lamentation and
made my hair [my grasses] stand on end out of the therefore do not fear the śūdra, and dear mother
pleasure of being imprinted by His feet?' cow, do not cry. As long as I am alive as the ruler
and subduer of the envious you will fare well! (10-
(36) While the earth and the personality of relig- 11) O chaste one, he in whose state the living be-
ion were thus conversing, Parīkṣit, who was re-
nown for being the saint among the kings, arrived
at the Sarasvatī river that was flowing to the east."

Chapter 17
Punishment and Reward of Kali

(1) Sūta said: "There [at the Sarasvatī river] the

king observed how a śūdra who was dressed like a
king was beating a cow and a bull with a club, as
if there was no one to protect them. (2) The bull,
that was as white as a lotus, terrified of being
beaten by the śūdra urinated and trembled out of
fear, standing on one leg only. (3) The cow also,
on itself a religious example but now rendered
poor and distressed because of the śūdra who
beated her legs, was without a calf and had tears in
her eyes while she in her weakness hankered for
some grass to eat. (4) From his with gold em-
bossed chariot Parīkṣit, well equipped with bow
and arrows, asked with a thundering voice: (5)
'Who are you to think that you in this place can
ings are terrified because of miscreants, will lose
violently kill the helpless who fall under my pro-
his fame, longevity, fortune and good birth. It is
tection! As an actor you make a powerful appear-
certainly the supreme duty of the kings to subdue
ance dressed up like a God-conscious man, but
in order to put an end to the misery of the ones
you behave like someone who never saw the light
who suffer and therefore I shall kill this most
of civilization [of being twice born]. (6) Do you
wretched man who is so violent with other living
think that because Lord Kṛṣṇa and the carrier of
beings. (12) Who is the one who has cut your
the bow the Gāndīva [Arjuna] have disappeared
three legs, o son of Surabhi? What happened to
from the scene, you can secretly beat an innocent
you has never happened before in this royal state
cow? Being a culprit that way you deserve it to be
of kings who live in respect of Lord Kṛṣṇa. (13) O
killed!'
bull, you are honest and without offenses, tell me
therefore about him who mutilated you and tar-


 Canto 1 41

nished the reputation of the sons of Prithā. (14) clinging to intercourse and intoxication. (25) At
Those who make the sinless suffer may fear me present, o personality of religion, you are hobbling
wherever they are, for I will curb the actions of the along on the one leg of truthfulness while quarrel
miscreants and restore the welfare of the ones who personified [Kali] who flourishes on deceit, irrelig-
are honest. (15) The upstart who offends innocent iously tries to destroy that leg too. (26) Through
living beings I shall forthwith defeat, whether he's the actions of the Supreme Lord personally mother
a demigod from heaven with armor and decora- earth has been relieved of a great burden. His all-
tions or not. (16) It is certainly the holy duty of the auspicious footprints brought good fortune every-
head of state to always protect the ones who faith- where. (27) Lamenting with tears in her eyes the
fully perform their duty and, safely according the unfortunate and chaste one [mother earth] who
scriptures, chastise those in this world who have was deserted by Him is now enjoyed by lower-
strayed from the path.' class people who, devoid of the culture of learn-
ing, pose as rulers in my place.'
(17) The personality of religion said: 'All you said
speaking for the sake of the freedom from anxiety (28) Thus the personalities of religion and mother
of those who are suffering is befitting for someone earth were pacified by the great warrior who took
of the Pāṇḍava dynasty, the dynasty of which the up his sharp sword in order to kill Kali, the root
qualities led Lord Kṛṣṇa to behave like a servant cause of irreligion. (29) Realizing that the king
and such. (18) O greatest among the human be- wanted to kill him, Kali, stressed from the fear,
ings, because the person is bewildered as a conse- abandoned his royal atire and in full surrender
quence of all the differences of opinion, we cannot bowed his head down at the feet. (30) Out of com-
tell who [or what] would be the cause of all human passion he who is kind to the poor and capable of
suffering. (19) Some declare in defiance of all du- handling worship with a smile refrained from kill-
ality that one suffers because of one's own actions, ing the one who had fallen at the feet of the hero
others speak of supernatural causes, while still that he was, he, the hero of whom one says that he
others say that it is all due to the operation of ma- is worthy of being glorified. (31) The king said:
terial nature or the consequence of accepting out- 'Do not fear, for you have surrendered yourself
side authorities. (20) Some also conclude that it is with folded hands. We certainly inherited the fame
a matter which defies explanation and comprehen- of Arjuna, but that doesn't mean that you can be
sion. Who of them would be right in this matter o allowed to stay in my kingdom. You are a friend of
sage amongst the kings, is left to your own power irreligion after all. (32) With you physically pre-
of judgement.' " sent as a god of man, everywhere the irreligion of
greed, falsehood, robbery, incivility, treachery,
(21) Sūta said: "Parīkṣit, who attentively had fol- misfortune, cheating, quarrel and vanity and all of
lowed what the personality of religion had to say, that will be abound in the masses. (33) For that
o best among the brahmins, mindfully replied. reason, o friend of irreligion, you do not deserve it
(22) 'You o knower of the duties, o dharma in the to remain in the vicinity of those places where the
form of a bull, speak this way [of the unknown experts of religion and the truth duly and expertly
cause] only because you know that [just as it is are of worship with sacrifices for the Lord of Sac-
with a guru who pointing out the karma takes the rifices. (34) In such sacrificial ceremonies the Su-
karma upon him] he who points out the wrongdoer preme Personality of God, the Lord, is worshiped
ends up in the position of doing wrong himself. as the Soul of all worshipable deities. In that form
(23) In other words: the Lord His ways with the He spreads welfare, for He is the to all desires in-
material world can not be put in words nor be con- violable Supersoul who is present inside as well as
ceived by living beings. (24) Penance, cleanliness, outside, just like the air is for all that moves and
compassion and truthfulness [tapas, Śauca, dayā, not moves.'
satya] are the legs that established the age of truth
[Satya-yuga, the 'old dayś], but because of irre- (35) Sūta said: "That way being addressed by king
ligiosity three of them have broken in conceit, Parīkṣit, the personality of Kali seeing him ready


42 Śrīmad Bhāgavatam - The Story of the Fortunate One

with a raised sword speaking like Yamarāja, the derful. (2) Cursed by a brahmin to die by a snake-
Lord of Death, trembled. (36) Kali said: 'Wherever bird, he was never overwhelmed by the great fear
I may live under your order, o Emperor, I will al- of death because he had consciously surrendered
ways have to face the reign of your bow and ar- himself to the Supreme Lord. (3) After he had left
rows. (37) Therefore please, o chief of the protec- behind all the ones surrounding him and had un-
tors of the religion, allot me a place where I may derstood the actual position of the Invincible One,
count on a permanent stay under your rule.' " he as a disciple of the son of Vyāsa [Śukadeva
Gosvāmī] gave up his material body at the bank of
the Ganges. (4) They who remembering His feet
(38) Sūta said: "Thus being petitioned, he gave Kali
occupy themselves with His hymns and appreciate
the permission to dwell in places where the four
the nectarine stories in which He is glorified, will
sinful activities of gambling, drinking, prostitution
not even at the time of their death be confounded.
and animal slaughter [dyūtam, pānam, striyah,
(5) Even though he is present everywhere, the per-
sūnā] were taking place. (39) Next to that  the mas-
sonality of Kali cannot flourish as long as the
ter, upon his insistent begging, allotted him the
mighty ruler, the son of Abhimanyu, is the one
place where there is gold, for gold by passion is the
who factually rules. (6) The moment the Supreme
fifth sin bringing falsity, intoxication, lust and en-
Lord left this earth, Kali, he who promotes irrelig-
mity. (40) Thus under the direction of the son of
ion, appeared in this world. (7) The emperor who
Uttarā were the five dwelling places given to Kali
as a realist lived for the essence was never envious
where indeed irreligion is encouraged. (41) For that
of the personality of Kali. Like a bee going for the
reason a person desiring his well-being should
nectar, he knew that auspicious things lead to im-
never resort to any of these places, especially not
mediate success, while working for the inauspi-
those persons who follow the path of liberation, the
cious one never attains. (8) Kali, who in the eyes
royalty, the state officials and the teachers. (42) By
of the weaker ones appears to be a great power, is
encouraging activities that restored the bull's three
to the self-controlled a cause of apprehension, and
lost legs of austerity, cleanliness and compassion,
thus Parīkṣit as a tiger among man was the one
the earth [by King Parīkṣit] was   perfectly im-
who among the careless took care. (9) Upon your
proved. (43-44) The present rule we have of him;
request I have related as good as all the stories that
the throne that was handed over by the king, grand-
in relation to Vāsudeva can be told about the pious
father [Yudhiṣṭhira] when he wished to withdraw
Parīkṣit. (10) Those who want to develop and
into the forest. From that rule that sage among the
prove themselves should take notice of all and
kings and chief of the Kuru dynasty is now known
everything about the Supreme Lord His wonders,
in Hastināpura as the most fortunate and famous
transcendental qualities and uncommon deeds I
emperor. (45) Because of this experience of the son
spoke about."
of Abhimanyu the king, thanks to his rule over the
earth, you may all now have the initiation of the
(11) The sages said: "O Sūta, may you live a long,
performance of sacrifices like this one."
happy and particularly eternally famous life, be-
cause you speaking so nicely about Lord Kṛṣṇa
grant us mortals certainly the nectar of eternity.
(12) In this performance of sacrifice, of which the
Chapter 18 outcome is uncertain, we are black of the smoke,
Mahārāja Parīkṣit Cursed by a but by the pleasing of Govinda's feet of your good
Brahmin Boy self we enjoy the nectar of a lotus flower. (13) At-
taining higher worlds or liberation from matter,
not even mentioning the worldly benedictions of
(1) Sūta said: "He [Parīkṣit] who in the womb of those who inevitably head for their death, is noth-
his mother was scorched by the weapon of the son ing compared to finding but for a moment one's
of Drona, didn't die thanks to the mercy of the Su- perfect balance in enjoying the company of a
preme Lord Śrī Kṛṣṇa whose actions are so won- devotee of the Lord. (14) Once having acquired


 Canto 1 43

(18) Sūta said: "See how we, this way being con-
nected to the great ones in conversation,  despite
of having a mixed background, today clearly are
promoted to take [a higher] birth [in the spirit of
the Lord]. By serving the ones who are advanced
in knowledge one is quickly freed from the suffer-
ing that is a consequence of one's being born in a
lower [material] sense. (19) And, again, what to
say of those who exclusively take to the shelter of
the great devotees and thereto chant the holy name
of Him who is called Ananta because of the fact
that He is unlimited in His potency and unmeas-
urably great by His attributes? (20) To give a de-
scription of Him unlimited in His attributes and
equal to none, it suffices to say, that the Goddess
of Fortune, with rejecting others who asked for it,
wished to serve in the dust of His feet, while He
Himself never asked for it. (21) Who else would
be worth the position of carrying the name of Su-
preme Lord besides Mukunda [Lord Kṛṣṇa as the
one granting liberation] from whose toenails the
water [of the Ganges] collected by Brahmājī ema-
nated that via Lord Śiva purifies the whole uni-
verse. (22) Those who are firmly attached to Him
are capable of instantly leaving aside the attach-
ments of the gross body and the subtle mind and
go away to take shelter of the highest stage of per-
the taste someone will never get enough of relishing fection [sannyāsa], the stage of life in which non-
the nectar of the stories about the greatest and only violence and renunciation is found. (23) Because
refuge among the living beings, He whose tran- you who are as strong as the sun asked me for it I
scendental qualities  could never be measured by can give you an account of the knowledge I have
even the greatest masters of mystic union like Lord acquired; it is in this matter as with the birds who
Brahmā and Lord Śiva. (15) Be so kind o learned fly as far as they can: I can enlighten you on Viṣṇu
one to describe to us who are eager to hear about it, as far as my realization permits.
His impartial transcendental activities, for He to the
good self of you, our most important person in rela- (24-25) Once upon a time when Parīkṣit was hunt-
tion to the Supreme Lord, is the one and only shel- ing stags with bow and arrows, he got very fa-
ter, the greatest of the great. (16) Evidently Parīkṣit, tigued, hungry and thirsty. Looking for a reservoir
as a first-class devotee, attained the lotus feet of of water he entered the hermitage of the famous
Him who has Garuda in His banner, after he had ṛṣi Śamīka where he saw the sage silently sitting
strengthened his intelligence with the knowledge down with his eyes closed. (26) Having re-
that was voiced by the son of Vyāsa in order to in- strained his sense organs, breath, mind and intelli-
form him about the path of liberation. (17) Please gence he, in quality equal to the Supreme Abso-
tell us therefore about the supreme and purifying lute, had ceased all activity while he remained un-
that is so wonderfully contained in bhakti [devo- affected in trance elevated above the three modes
tion]. Describe to us, the way it was spoken to of consciousness [wakefulness, dream and uncon-
Parīkṣit, the activities of the Unlimited One that are sciousness]. (27) He was covered by his long,
so particularly dear to the pure devotees." compressed hair as also by the skin of a stag. The
king, whose palate was dry of thirst, asked for wa-


44 Śrīmad Bhāgavatam - The Story of the Fortunate One

ter. (28) Not being properly received with a place pliment his son, but lamented instead: 'Alas! What
to sit, water and nice words, he felt neglected and a great sin you have committed yourself today in
so he got angry. (29) O brahmins, given the cir- awarding such a heavy punishment for such an
cumstance of being distressed because of his hun- insignificant offense! (42) In fact no one may ever
ger and thirst, his anger and hostility against the place a transcendental man of God on the same
brahmin was unprecedented. (30) Having lost his footing with common men - your command of
respect he with the tip of his bow picked up a life- intelligence is immature... by his unsurpassable
less snake and placed it angry over the shoulder of prowess his subjects completely protected enjoy
the sage as he left to return to his palace. (31) the prosperity. (43) O my boy, the Lord who car-
There he wondered whether or not the sage's ries the wheel of the chariot is represented by this
meditative state of withdrawing from the senses monarch; once he is abolished, this world will be
with closed eyes was a false, pretended trance to full of thieves who immediately will vanquish the
remain in avoidance of seeing a lower ruler. unprotected like they were lambs. (44) Because of
us negating the monarch, from this day on, the
(32) When the sage's son, who was a very power- reaction upon this sin will overtake us causing
ful personality, heard of the grief the king had great social disorder. The wealth will be taken by
caused his father while he was playing with some thieves and among the people there will be murder
kids, he said this: (33) 'Just see how irreligious and molestation as also abuse of women and ani-
these rulers are! Enriching themselves like crows mals. (45) The righteous civilization of human
they defy what is settled for servants, while they progress in the vocations and stages of life accord-
are nothing but dogs keeping watch at the door! ing the Vedic injunctions will at that time system-
(34) The sons of the ruling class are to guard the atically be vanquished, and with the economy then
learned like watchdogs - on what grounds would only serving sense-gratification will result in an
he who is supposed to stay at the door deserve it to unwanted population on the level of dogs and
enter the house of the master and eat from the monkeys. (46) The protector of the religion, the
same plate? (35) Since Kṛṣṇa our protector, who is king, is a highly celebrated emperor, a direct, first
the Supreme Lord and ruler of those upstarts, has class devotee of the Lord and a saint of nobility; a
departed, I shall today punish them myself, just great performer of horse sacrifices - and when he
witness my power!' (36) Thus with eyes red-hot of hungry and thirsty is stricken with fatigue he never
anger speaking to his playmates, the son of the ṛṣi deserves it to be cursed by us like this.'
touched the water of the Kauśika river and dis-
charged the following thunderbolt of words: (37)
'Verily, seven days from now the wretched one of (47) Next the sage addressed the Supreme, All-
the dynasty who offended my father will, because pervading Lord in order to beg His pardon for the
of breaking with the etiquette, be bitten by a great sin that by the child immature of intelligence
snake-bird.' (38) When the boy thereafter returned was committed against a sinless, deserving and
to the hermitage, he saw the snake over his father's subordinate one. (48) [He prayed:] 'Whether they
shoulder and wept aloud over that sorry plight. are defamed, cheated, cursed, disturbed, neglected
or even when one of them is killed, the forbearing
(39) O Śaunaka, when the ṛṣi heard his son crying devotees of the Lord for certain never will avenge
in distress, he who was born in the family of themselves for any of this.' (49) Thus the sage re-
Angirā slowly opened his eyes and saw the dead gretted the sin of his son while he personally didn't
snake on his shoulder. (40) Throwing it aside, he consider the king insulting him sinful. (50) Gener-
asked: 'My dear son, what are you crying about? ally the saints in this world prove themselves not
Has someone wronged you?' Thus being re- distressed or happy when they because of others
quested, the boy told him everything. (41) After are engaged in worldly duality, because they are
hearing about the curse pronounced against the situated in the transcendence of the soul."
king who should never have been condemned be-
cause he is the best among man,  he did not com-


 Canto 1 45

this world as also on the next, for he already had

concluded that both worlds were inferior com-
pared to a life of service at the feet of Kṛṣṇa. So he
Chapter 19
sat down at the bank of the transcendental river
The Appearance of Śukadeva Gosvāmī [the Ganges] in order to fast. That was to his opin-
ion the best thing he could do. (6) That river, al-
(1) Sūta said: "While going home the king thought ways flowing mixed with tulasī leaves [a plant
that what he had done was something abominable used in worship], consists of the auspicious water
and he was very depressed saying to himself: carrying the dust from the feet of Lord Kṛṣṇa that
'Alas, it was uncivilized and evil what I did to the sanctifies both the worlds inside and outside and
faultless, grave and powerful brahmin. (2) I will even the Lord of Destruction [Lord Śiva]. What
no doubt because of going against the injunctions person destined to die would not turn to that river?
very soon meet with a very troublesome calamity. (7) With that decision he, the worthy descendant
I certainly hope that that will happen as soon as of the Pāṇḍavas, with his sitting down at the river
possible so that I'll be relieved of my sins and which flows from the feet of Viṣṇu, surrendered
never do something like that again. (3) May I, on himself to the mercy of Mukunda till he died. He,
this very day, burn with my kingdom, strength and free from all kinds of material attachment, would
wealth of riches in the fire ignited by the brahmin complete his fasting without deviating from the
community, so that the inauspiciousness of sinning spirit of the vows respected by the sages.
against the Lord, the culture and the cows may not
return to me.' (4) Thus pondering the message (8) All the great minds and thinkers who together
reached him of the curse of death pronounced by with their pupils are capable of elevating the entire
the sage's son. That curse in the form of the fire of world, then came to gather there on the plea of a
a snake bird he accepted as something auspicious pilgrimage. It is because of their personal presence
because that expected happening would be the that the holy places enjoy their status of sanctity.
logical consequence of the indifference of an all (9-10) Atri, Cyavana, Śaradvān, Ariṣthanemi,
too attached person. (5) He decided to give up on Bhrigu, Vasiṣṭha, Parāśara, Viśvāmitra, Angirā,


46 Śrīmad Bhāgavatam - The Story of the Fortunate One

Paraśurāma, Uthathya, Indrapramada, Idhmavāhu, (19) All the great sages who   had assembled there
Medhātithi, Devala, Ārṣthisena, Bhāradvāja, praised him for the wisdom he had thus shown and
Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, in approval said from the power of their goodness
Kumbhayoni, Dvaipāyana and the great personal- for the living beings, a goodness that in its quality
ity Nārada arrived. (11) Also many other divine is as beautifull as the divine praised in the scrip-
personalities, saintly brahmins, the best saintly tures: (20) 'It is not astonishing that this saintly
advisors of the most prominent nobles and many king, the chief of all of us who strictly follow
other sages like Aruna appeared to the occasion. Kṛṣṇa, being seated on the throne that is decorated
All the heads of the dynasties of sages assembling with the helmets of kings, immediately gave up
there were respectfully welcomed by the emperor his life out of his desire to achieve association
bowing his head. (12) When all of them were with the Fortunate One. (21) We all will stay at
seated comfortably he, with folded hands present this place as long as it takes the king to give up his
before them as someone whose mind is detached body and return to the world of the Supreme,
from worldly affairs, after again having offered where this foremost devotee will be completely
them his obeisances, thereupon humbly spoke free from worldly concerns and lamentation.'
about his decision to fast. (13) The king said: 'We
are truly grateful to be the most fortunate of all the (22) After having heard the assembled sages speak
kings who are trained to be receptive to the favors thus impartially, sweet to hear, grave and perfectly
granted by the greatest of souls, because at the feet true, Parīkṣit complimented them all with their
of the brahmins the royal orders because of their appropriate show of respect and said, desirous to
reprehensible actions are but refuse to be kept at a hear about the activities of Viṣṇu: (23) 'You all
distance. (14) Because of my sins the Controller of have assembled here as the representatives of the
the transcendental and mundane worlds pro- One above the three worlds [Brahmā], with no
nounced a curse against me via that brahmin, I other intention in this world or a world hereafter
who out of attachment always thought of family but to act for the good of others according to your
matters. Having assumed that form He, inspiring innate nature. (24) Therefore I beg you to tell me
with fear, very soon will overtake my mundane now, as trustworthy Vedic men of learning,  after
attachment. (15) Therefore o brahmins, just accept due deliberation, what of all the different duties of
me as someone who with the Lord in his heart in each and especially of those who are about to die,
surrender has taken to the divine mother Ganges. to your opinion would be the proper and befitting
Let the snakebird, or whatever magical thing the conduct.'
twice-born called for, bite me forthwith. You
please continue reciting the deeds of Lord Viṣṇu. (25) At that moment, as if called for, the powerful
(16) And, again, let it be so that wherever that I in son of Vyāsa, Śukadeva Gosvāmī appeared. He,
relation to the Supreme, Unlimited Lord and the looking like a mendicant,   satisfied in self-
association He attracts in the material world may realization freely traveled around in the company
take birth, I will find friendly relations everywhere of children without any concern about material
in obeisance to the twice-born.' comforts or an identity. (26) He, only sixteen years
old, had a body with delicate legs, hands, thighs,
(17) And so it came to pass that the king, with the arms, shoulders and forehead. His eyes were beau-
same perseverance as he had shown before, fully tifully wide in a face with a high nose, similar
self-controlled seated himself on kuśa grass laid to ears, nice eyebrows and a neck as shapely as a
the east, while facing the north from the southern conch shell. (27) With a fleshy collarbone, a broad
bank of the wife of the sea [the Ganges]. The chest and a deep navel he had nice folds in his ab-
charge of his administration he had handed over to domen. Stark naked with curly, scattered hair and
his son. (18) To that occasion the gods, who from long arms he had the hue of the best among the
the sky had seen that the king would fast until his gods [Kṛṣṇa; a dark complexion]. (28) Even
end, all in praise scattered the earth with flowers, though he covered his nakedness the sages, who
continually beating celestial drums in pleasure. had a keen eye for physiognomy, recognized the


 Canto 1 47

symptoms of the blackish skin, the beauty of his the householders one rarely sees you staying for
tender age and the attraction for the fair sex with longer than the exact time of milking a cow.' "
his beautiful smiles. And so they all stood up from
their seats. (29) To welcome the new guest, he (40) Sūta said: "Thus pleasantly being addressed
who is always protected by Viṣṇu [Parīkṣit] bowed and questioned by the king, the supreme son of
before him and offered his obeisances, whereupon Vyāsadeva who was so well versed in the knowl-
his less educated following of boys and women edge of what is one's actual duty, began his reply."
withdrew the moment he took his exalted seat in
regard of the respect shown. (30) Surrounded there  
by the greatest of the great saints among the Thus the first Canto of the Śrīmad Bhāgavatam
brahmins, the kings and the godly ones, Śukadeva ends named: Creation.
as the greatest lord shone as resplendent as the
moon surrounded by the planets, heavenly bodies
and stars. (31) Calm, intelligent and self-assured
sitting down the sage was approached by the great Translation: Anand Aadhar Prabhu,
devotee, the king, who properly bowing down http://bhagavata.org/c/8/AnandAadhar.html
with folded hands asked him questions in a polite
and friendly manner. Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devī
(32) Parīkṣit said: 'O brahmin, what a blessing it is Dāsī for proofreading and correcting the manu-
for us from the ruling class today to be chosen as a script.
servant of the devotee, by  your mercy of being http://theorderoftime.com/info/guests-friends.html
our guest to be considered worthy the visit of all
these relations of your good self. (33) When we Copyright: Creative Commons Attribution-
think of your person that immediately purifies all Noncommercial-Share Alike 3.0 Unported License
the places we inhabit, not to mention what it © 2010 Anand Aadhar: one must attribute to the
means to see you, touch you, wash your feet and name Anand Aadhar and provide a link to the
offer you a seat. (34) Through your presence, o website http://bhagavata.org; adaptation, upload-
great mystic, our gravest sins are immediately ing and printing is allowed for non-commercial
vanquished, even as the nonbelievers are by the use and distributing the resulting work can only be
presence of Viṣṇu. (35) Finally Kṛṣṇa, the Su- under the same or similar license to this one.
preme Lord so dear to the sons of Pāṇḍu, is of
mercy for me and has, for the satisfaction of His For the different copyrights of the pictures
cousins and brothers, accepted me, their descen- see the chapter reference at the bottom of each
dant, as one of theirs. (36) How else could it be page at http://bhagavata.org. The Rādhā-Kṛṣṇa
possible that you, out of your own free will, spe- image on the front title page is by Indra Sharma.
cially for someone in his last hours before death
have appeared here to meet us, while you nor- Email from http://bhagavata.org/email.html.
mally, all-perfect as you are, cannot be found
among the common people? (37) Therefore I beg Reference: For this original translation next to the
you as the supreme spiritual master of all ascetics, Monier Williams Sanskrit dictionary and the
to tell what for a person in this life would be the ISKCON site vedabase.net, the Sāstrī C.L. Gos-
perfection, the final beatitude, and what for some- wami version of the Gita Press has been used. The
one about to die all would be the duty. (38) Please source texts, audio read files and music to this
explain what the people in general, o master, translation one can find following the links from:
should attend to and chant about, what they should http://bhagavata.org/
do, what they should remember and share, as also
what would be against the principle. (39) This I For relevant links see the Śrīmad Bhāgavatam
ask because, o supreme devotee, in the house of Treasury: http://bhagavata.org/treasury/links.html.