THEMATIC STUDY

OF
SRIMAD BHĀGAVATAM
 A Thematic study of Śrīmad Bhāgavatam
Post Graduate curriculum on science of Godhead

Canto 1 Chapter 2 Theme-Divinity and Divine Service

Suta Gosvami offers Obeisances to Sukadev Gosvami

1 & Invocation Prayers
(SB 1.2.1-5)

First 2 Questions are answered

2 (Ultimate good & Essence of all Scripture -Bhakti)
(SB 1.2.6-29)

3 & 4 Questions are answered

(Purpose of Krishna’s appearance from womb of devaki
3 and Purushavataras)
(SB 1.2.30-34)
 Theme Summary A Thematic study of Śrīmad Bhāgavatam
Canto 1 Chapter 2
Hearing the Srimad Bhagavatam from a pure devotee spiritual master

Sūta Gosvāmī thanks sages for the perfect questions (sb 1.2.1)
Suta Gosvami Obeisances Sūta Gosvāmī first offers obeisances unto his Spiritual master Srila Śukadeva Gosvāmī (sb 1.2.2)
Glorifies Śukadeva Gosvāmī’s Purity/Ability to effect others heart/Social status (Spiritual master of all sages & son of
to Sukadev Gosvami Vysadeva/Exalted Contribution to society -Srimad Bhagavatam The cream of Vedic knwoledge(sb 1.2.2/3)
& Invocation Prayers Sūta Gosvāmī offers obeisances Unto Nārāyaṇa Personality of Godhead,Nara-Nārāyaṇa Ṛṣi , Mother Sarasvatī , Śrīla
Vyāsadeva(sb 1.2.4)
(SB 1.2.1-5)
Acknowledge the exalted nature of the enquiry of sages (sb 1.2.5)

Sb 1.2.6-10 Realize the Absolute truth

Ultimate good- The Supreme most occupation (Dharma-inner nature that sustain our existence that is service
potency) of all humanity to attain loving devotional service to Supreme Lord and nature of the service unmotivated and
First 2 Questions are uninterrupted -sa vai puṁsāṁ paro dharmo … (sb 1.2.6)
The essence of all scripture : If someone is engaged in such service results automatically attained detachment and
answered knowledge -vāsudeve bhagavati ….(sb 1.2.7)
(Ultimate good & Essence of Goal of all dharma or occupation- All occupation should be performed to get attraction for the message of the
Personality of Godhead otherwise it is useless labour - dharmaḥ svanuṣṭhitaḥ puṁsāṁ .. (sb 1.2.8)
all Scripture -Bhakti) Dharma vs Kama vs Artha -Goal of occupational activities are not meant for material gain (Artha) and for lust
(SB 1.2.6-29) (sense gratification) dharmasya hy āpavargyasya (sb 1.2.9)
Life’s desires should never be directed toward sense gratification. it is meant for inquiry about the Absolute Truth
kāmasya nendriya-prītir (sb 1.2.10)

The Process to Realize the Absolute truth

3 & 4 Questions are Every man should therefore take instruction from the scriptures and constantly glorify, remember, and worship Krsna.
(sb 1.2.11-15)
answered
(Purpose of Krishna’s By performing devotional service and hearing the Srimad Bhagavatam from great devotees, the hold of the modes of
passion and ignorance are loosened and one gradually transcends the modes of material nature and progressively
appearance from womb of comes to live in his eternal rasa with Krsna.(sb 1.2.16-22)
devaki and Purushavataras)
To reclaim the misguided conditioned souls aimlessly seeking happiness in the material world, Krsna enters the world
(SB 1.2.30-34) as Supersoul and prompt them to reawaken their relationship with Him. He also incarnates and empowers suitable
living beings to act on His behalf..(sb 1.2.30-34)
 Theme A Thematic study of Śrīmad Bhāgavatam
Canto 1 Chapter 2
Theme 1
Suta Gosvami Obeisances to Sukadev Gosvami & Invocation Prayers
(SB 1.2.1-5)
sūta uvāca
yaṁ pravrajantam anupetam apeta-kṛtyaṁ Hearing the Srimad Bhagavatam from a pure devotee spiritual master
dvaipāyano viraha-kātara ājuhāva
Sūta Gosvāmī thanks sages for the perfect questions (sb 1.2.1)
putreti tan-mayatayā taravo ’bhinedus Sūta Gosvāmī first offers obeisances unto his Spiritual master Srila Śukadeva Gosvāmī (sb 1.2.2)
taṁ sarva-bhūta-hṛdayaṁ munim ānato ’smi Glorifies Śukadeva Gosvāmī’s Purity/Ability to effect others heart/Social status (Spiritual master of
all sages & son of Vysadeva/Exalted Contribution to society -Srimad Bhagavatam The cream of
yaḥ svānubhāvam akhila-śruti-sāram ekam Vedic knwoledge(sb 1.2.2/3)
adhyātma-dīpam atititīrṣatāṁ tamo ’ndham Sūta Gosvāmī offers obeisances Unto Nārāyaṇa Personality of Godhead,Nara-Nārāyaṇa Ṛṣi ,
Mother Sarasvatī , Śrīla Vyāsadeva(sb 1.2.4)
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ Acknowledge the exalted nature of the enquiry of sages (sb 1.2.5)
taṁ vyāsa-sūnum upayāmi guruṁ munīnām
Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances sb 3.29.17 /SB 4.8.34 /sb 11.17.27/(Madhya 17.80)/sb 7.14.42/sb 10.31.9/sb 4.12.36/sb 10.8.4/
unto that great sage [Śukadeva Gosvāmī] who can enter the hearts sb 3.5.3/sb 4.12.36/sb 11.3.29sb 10.22.35
of all. When he went away to take up the renounced order of life
[sannyāsa], leaving home without undergoing reformation by the
sacred thread or the ceremonies observed by the higher castes, his
father, Vyāsadeva, fearing separation from him, cried out, “O my Comparison to other Vedic literature-Mature fruits of Vedic literature is Srimad Bhāgavatam
son!” Indeed, only the trees, which were absorbed in the same Touched by Parrot -It emanated from the lips of Śrī Śukadeva Gosvāmī makes it sweeter and
feelings of separation, echoed in response to the begrieved father. appealing to all classes of people to assimilate
Invitation to relish - Speaker Invites audience to relish the nectarean Juice of Srimad Bhāgavatam
Let me offer my respectful obeisances unto him [Śuka], the
which was already relishable for all, including liberated souls.Comparison
spiritual master of all sages, the son of Vyāsadeva, who, out of his
great compassion for those gross materialists who struggle to
cross over the darkest regions of material existence, spoke this
most confidential supplement to the cream of Vedic knowledge,
after having personally assimilated it by experience.

(Sb 1.2.2-3)
 Theme A Thematic study of Śrīmad Bhāgavatam
Canto 1 Chapter 2
Theme 1
Suta Gosvami Obeisances to Sukadev Gosvami & Invocation Prayers
(SB 1.2.1-5)
nārāyaṇaṁ namaskṛtya
Sūta Gosvāmī offers obeisances Unto Nārāyaṇa Personality of Godhead,Nara-Nārāyaṇa Ṛṣi
naraṁ caiva narottamam , Mother Sarasvatī , Śrīla Vyāsadeva(sb 1.2.4)
devīṁ sarasvatīṁ vyāsaṁ All the Vedic literatures and the Purāṇas are meant for conquering the
tato jayam udīrayet
darkest region of material existence. The living being is in the state of
munayaḥ sādhu pṛṣṭo ’haṁ forgetfulness of his relation with God due to his being overly attracted
bhavadbhir loka-maṅgalam to material sense gratification from time immemorial. His struggle for
yat kṛtaḥ kṛṣṇa-sampraśno existence in the material world is perpetual, and it is not possible for him
yenātmā suprasīdati to get out of it by making plans. If he at all wants to conquer this
perpetual struggle for existence, he must reestablish his eternal relation
Before reciting this Śrīmad-Bhāgavatam, which is the very means with God. And one who wants to adopt such remedial measures must
of conquest, one should offer respectful obeisances unto the
Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the
take shelter of literatures such as the Vedas and the Purāṇas
supermost human being, unto mother Sarasvatī, the goddess of
learning, and unto Śrīla Vyāsadeva, the author. Acknowledge the exalted nature of the enquiry of sages (sb 1.2.5)
In Bhagavad-gītā (15.15) the Personality of Godhead says that in all
the Vedas there is nothing but the urge for searching after Him, Lord
O sages, I have been justly questioned by you. Your questions are Kṛṣṇa. Thus the questions that pertain to Kṛṣṇa are the sum and
worthy because they relate to Lord Kṛṣṇa and so are of relevance
substance of all the Vedic inquiries.
to the world’s welfare. Only questions of this sort are capable of
completely satisfying the self.

(Sb 1.2.4-5)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Ultimate good -Supreme occupation duty-Realize the Absolute truth by unalloyed Bhakti
(Ultimate good & Essence of all Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed
Scripture -Bhakti) scriptures and present the most essential part so that fallen people or the people in general might easily take it up.
(SB 1.2.6-29) Dharma as occupation because the root meaning of the word dharma is “that which sustains one’s existence.” A living being’s sustenance
of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings,
The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence.

The Vedas prescribe two different types of occupation for the human being - SB 7.15.47
sa vai puṁsāṁ paro dharmo 1.pravṛtti-mārga, or the path of sense enjoyment, and
yato bhaktir adhokṣaje 2.nivṛtti-mārga, or the path of renunciation. (spiritual advancement
ahaituky apratihatā Pravṛttir Eśa̅ Bhu̅ta̅na̅ṁ Nivṛttis Tu Maha̅-Phala̅ (Manu smṛti, 5.56): Everyone in material life is attracted to furthering the way of
yayātmā suprasīdati attachment (pravṛtti-mar̅ ga), but the greatest treasure is to be gained by following the path of detachment (nivṛtti-mar̅ ga).-CC Ādi 17.157

Pravṛtti-mārga means he has got intention, desire for material enjoyment. So he's regulated, "Do like this," so that he may come to the
vāsudeve bhagavati point of nivṛtti-mārga.In the life of animals and demons, there is no conception of nivṛtti-mārga or pravṛtti-mārga. BG 16.7 /SB 11.5.11 /SB
bhakti-yogaḥ prayojitaḥ 11.21.23
janayaty āśu vairāgyaṁ The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a
diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta existence, where life is eternal, blissful and full of
jñānaṁ ca yad ahaitukam knowledge.

The supreme occupation [dharma] for all Pravṛtti means propensities, material propensities. We have come here within this material world to enjoy material resources.
humanity is that by which men can attain But Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of
to loving devotional service unto the the miseries, and temporary cessation of misery is falsely called happiness. Sb 3.30.9
transcendent Lord. Such devotional
service must be unmotivated and But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of
uninterrupted to completely satisfy the occupation. nivṛtti-mārga
self. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly
an obstruction to the progressive path of renunciation. CC madhya 22.42
By rendering devotional service unto the
Personality of Godhead, Śrī Kṛṣṇa, one nivṛtti-mārga for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only
immediately acquires causeless aggravates the symptoms of disease and increases its duration.
knowledge and detachment from the
One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of
world.
unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
(Sb 1.2.6-7) CC madhya 19.167
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all The essence of all scripture : If someone is engaged in such service results automatically attained
Scripture -Bhakti) detachment and knowledge
(SB 1.2.6-29)

Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue
that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental
realization are recommended.
sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for
ahaituky apratihatā the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on
the threshold of the house of bhakti
yayātmā suprasīdati

vāsudeve bhagavati
The principles of knowledge and detachment are two important factors on the path of transcendental realization.
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ The whole spiritual process leads to perfect knowledge of everything material and spiritual, and the results of such perfect
jñānaṁ ca yad ahaitukam knowledge are that one becomes detached from material affection and becomes attached to spiritual activities.

Becoming detached from material things does not mean becoming inert altogether, as men with a poor fund of knowledge
The supreme occupation [dharma] for all think. Naiṣkarma means not undertaking activities that will produce good or bad effects.
humanity is that by which men can attain to
loving devotional service unto the Negation does not mean negation of the positive. Negation of the nonessentials does not mean negation of the essential.
transcendent Lord. Such devotional service
must be unmotivated and uninterrupted to Similarly, detachment from material forms does not mean nullifying the positive form. The bhakti cult is meant for realization of the
completely satisfy the self. positive form. When the positive form is realized, the negative forms are automatically eliminated

By rendering devotional service unto the

Personality of Godhead, Śrī Kṛṣṇa, one
immediately acquires causeless knowledge
and detachment from the world.

(Sb 1.2.6-7)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)

dharmaḥ svanuṣṭhitaḥ puṁsāṁ Goal of all dharma or occupation -All occupation should be performed to get attraction for the message of
viṣvaksena-kathāsu yaḥ the Personality of Godhead otherwise it is useless labour -SB 3.23.56 /SB 7.6.5 /SB 5.5.1
notpādayed yadi ratiṁ There is a dormant affection for God within everyone CC Madhya 22.107
śrama eva hi kevalam Therefore we have to engage ourselves in occupational engagements that will evoke our divine consciousness. This is possible
only by hearing and chanting the divine activities of the Supreme Lord, and any occupational activity which does not help one to
achieve attachment for hearing and chanting the transcendental message of Godhead is said herein to be simply a waste of time.
dharmasya hy āpavargyasya This is because other occupational duties (whatever ism they may belong to) cannot give liberation to the soul. Even the activities
nārtho ’rthāyopakalpate of the salvationists are considered to be useless because of their failure to pick up the fountainhead of all liberties.
nārthasya dharmaikāntasya
kāmo lābhāya hi smṛtaḥ

The occupational activities a man performs One should not engage himself in any sort of occupational service for material gain only. Nor should material
according to his own position are only so much gain be utilized for sense gratification
useless labor if they do not provoke attraction
for the message of the Personality of Godhead. pure devotional service to the Lord is automatically followed by perfect knowledge and detachment from material existence.
But there are others who consider that all kinds of different occupational engagements, including those of religion, are meant for
material gain.
All occupational engagements are certainly
The general tendency of any ordinary man in any part of the world is to gain some material profit in exchange for religious or any
meant for ultimate liberation. They should
other occupational service. Even in the Vedic literatures, for all sorts of religious performances an allurement of material gain is
never be performed for material gain.
offered, and most people are attracted by such allurements or blessings of religiosity. Why are such so-called men of religion
Furthermore, according to sages, one who is
allured by material gain? Because material gain can enable one to fulfill desires, which in turn satisfy sense gratification
engaged in the ultimate occupational service
should never use material gain to cultivate SB 11.5.11 /1SB 1.21.23/SB 7.6.4
sense gratification.

(Sb 1.2.8-9)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Sb 1.2.11-29 The process of Realizing the Absolute truth
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)

kāmasya nendriya-prītir Life’s desires or material gain should never be directed toward sense gratification. it is meant for inquiry about the
lābho jīveta yāvatā Absolute Truth
jīvasya tattva-jijñāsā
Bhāgavatam says that one should not live for sense gratification. One should satisfy the senses only insomuch as required for self-
nārtho yaś ceha karmabhiḥ
preservation, and not for sense gratification. Because the body is made of senses, which also require a certain amount of
satisfaction, there are regulative directions for satisfaction of such senses. But the senses are not meant for unrestricted
vadanti tat tattva-vidas enjoyment. For example, marriage or the combination of a man with a woman is necessary for progeny, but it is not meant for sense
tattvaṁ yaj jñānam advayam enjoyment sb 5.5.4 /sb 5.5.5/

brahmeti paramātmeti
bhagavān iti śabdyate
what that Absolute Truth
Life’s desires should never be directed toward
sense gratification. One should desire only a The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, Paramātmā and
healthy life, or self-preservation, since a Bhagavān are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of
human being is meant for inquiry about the the Upaniṣads, as localized Paramātmā by the Hiraṇyagarbhas or the yogīs, and as Bhagavān by the devotees. In other words,
Absolute Truth. Nothing else should be the Bhagavān, or the Personality of Godhead, is the last word of the Absolute Truth. Paramātmā is the partial representation of the
goal of one’s works. Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the
sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but
those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different
Learned transcendentalists who know the perspective views seen from different angles of vision sb 1.1.1
Absolute Truth call this nondual substance
Brahman, Paramātmā or Bhagavān.

(Sb 1.2.10-11)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Sb 1.2.11-29 The process of Realizing the Absolute truth
(Ultimate good & Essence of all
Scripture -Bhakti) The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of
(SB 1.2.6-29)
Godhead, who is the full-fledged Absolute Truth.

Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or
Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of human
beings — the karmīs, the jñānīs, the yogīs and the devotees. The karmīs are materialistic, whereas the other three are
transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The
tac chraddadhānā munayo second-class transcendentalists are those who have partially realized the plenary portion of the Absolute Person.
jñāna-vairāgya-yuktayā And the third-class transcendentalists are those who have barely realized the spiritual focus of the Absolute Person.
paśyanty ātmani cātmānaṁ As stated in the Bhagavad-gītā and other Vedic literatures, the Supreme Person is realized by devotional service,
bhaktyā śruta-gṛhītayā which is backed by full knowledge and detachment from material association.

Bhakti based on the foreground of knowledge combined with detachment which is fixed by the aural
reception of the Vedānta-śruti, is the only perfect method of Realizing the Absolute truth
The seriously inquisitive student or sage, well
devotional service is followed by knowledge and detachment from material association. As Brahman and Paramātmā realization are
equipped with knowledge and detachment,
imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramātmā, i.e., the paths
realizes that Absolute Truth by rendering
of jñāna and yoga, are also imperfect means of realizing the Absolute Truth.
devotional service in terms of what he has
heard from the Vedānta-śruti. Devotional service, which is based on the foreground of full knowledge combined with detachment from material association and
which is fixed by the aural reception of the Vedānta-śruti, is the only perfect method by which the seriously inquisitive student can
realize the Absolute Truth.

(Sb 1.2.12) There are three classes of devotees, namely first, second, and third class. The third-class devotees, or the neophytes,
who have no knowledge and are not detached from material association, but who are simply attracted by the
preliminary process of worshiping the Deity in the temple, are called material devotees. Material devotees are more
attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the
position of material devotional service to the second-class devotional position. In the second-class position, the
devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant
and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to
know the Absolute Truth.
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Sb 1.2.11-29 The process of Realizing the Absolute truth
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29) A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upaniṣads, Vedānta and
other literatures left by the previous authorities or Gosvāmīs, for the benefit of his progress.

Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of
devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore,
devotional service is established on the principles of śruti, smṛti, purāṇa or pañcarātra authorities, the make-show of devotional
service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such
messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own
self constantly. This is called samādhi.
therefore Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada
tac chraddadhānā munayo Pañcarātra is simply an unnecessary disturbance in society.
jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ Rupa Goswami has said,

bhaktyā śruta-gṛhītayā śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
The seriously inquisitive student or sage, well utpātāyaiva kalpate
equipped with knowledge and detachment, [Brs. 1.2.101]
realizes that Absolute Truth by rendering
devotional service in terms of what he has Sruti, the Vedas and smrti the Puranas and paṣcarâtriki viddhi- if all these are given up and one is engaged in devotional service,
that devotional service is according to Rupa Goswami a disturbance (utpâtâ). You understand, disturbance? It is not pure devotional
heard from the Vedānta-śruti.
service, it merely creates a disturbance in the society.

So when the Lord himself is talking about devotional service He gives the example of Vedanta sutrbrahma-sûtra-padais caiva

brahma-sūtra-padaiś caiva
hetumadbhir viniścitaiḥ
(Gita 13.5)

So in the path of devotional service, sruti-sm according to the scriptural injunctions we should engage in devotional service. That is
why to guide us Srila Rupa Goswami has written the book, nectar of devotion.
(Sb 1.2.12-13)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Sb 1.2.11-29 The process of Realizing the Absolute truth
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)

The highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate
jointly for the satisfaction of the Supreme Lord

ataḥ pumbhir dvija-śreṣṭhā This institutional function of human society is known as the system of varṇāśrama-dharma, which is quite natural for the civilized
varṇāśrama-vibhāgaśaḥ life. The varṇāśrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one
division over another. When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-
svanuṣṭhitasya dharmasya
prīti, or sense gratification, as already discussed hereinbefore, the institution of the varṇāśrama is utilized by selfish men to pose an
saṁsiddhir hari-toṣaṇam artificial predominance over the weaker section.

Bg 4.13

O best among the twice-born, it is therefore varnasramacaravata

concluded that the highest perfection one purusena parah puman
can achieve by discharging the duties visnur-aradhyate pantha n
prescribed for one’s own occupation anyas tat-tosa-karakah
according to caste divisions and orders of life
is to please the Personality of Godhead. The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system
of varnasrama-dharma. There is no other way to satisfy Lord Visnu. One must be situated in the one of the four varnas and asramas
cc madhya 8.58

(Sb 1.2.13)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered Sb 1.2.11-29 The process of Realizing the Absolute truth
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)
If realization of the Absolute Truth is the ultimate aim of life, it must be carried out by glorifying, hearing,
remembering and worshiping
tasmād ekena manasā
bhagavān sātvatāṁ patiḥ If realization of the Absolute Truth is the ultimate aim of life, it must be carried out by all means. In any one of the above-mentioned
śrotavyaḥ kīrtitavyaś ca castes and orders of life, the four processes, namely glorifying, hearing, remembering and worshiping, are general occupations.
Without these principles of life, no one can exist. Activities of the living being involve engagements in these four different principles
dhyeyaḥ pūjyaś ca nityadā of life. ŚB 11.3.27-28
Especially in modern society, all activities are more or less dependent on hearing and glorifying. The actual object of glorification is
yad-anudhyāsinā yuktāḥ the Supreme Personality of Godhead, who has created everything manifested before us. We have broadly discussed this fact from
the beginning of the “janmādy asya” śloka of this Bhāgavatam. The tendency to glorify others or hear others must be turned to the
karma-granthi-nibandhanam real object of glorification — the Supreme Being. And that will bring happiness.
chindanti kovidās tasya ŚB 12.12.49 /ŚB 3.5.11/SB 1.8.36/SB 3.25.23/SB 10.90.50/SB 3.5.13/sb 3.9.11/ŚB 2.4.15/SB 2.8.5/SB 11.6.24/SB 11.6.44/12.12.50/
ko na kuryāt kathā-ratim SB 3.5.12 /SB 2.8.4/SB 2.4.15/SB 4.29.38

Liberation from material bondage is, therefore, a by-product of devotional service. Attainment of spiritual
knowledge is not sufficient to insure liberation. Such knowledge must be overcoated with devotional service
Therefore, with one-pointed attention, one so that ultimately the devotional service alone predominates.
should constantly hear about, glorify,
remember and worship the Personality of The contact of the spiritual spark with material elements creates a knot which must be cut if one wants to be liberated from the
Godhead, who is the protector of the devotees. actions and reactions of fruitive work. Liberation means freedom from the cycle of reactionary work.

Even the reactionary work of the fruitive workers can lead one to liberation when it is overcoated with devotional service.
With sword in hand, intelligent men cut This liberation automatically follows for one who constantly remembers the transcendental pastimes of the Personality of Godhead.
through the binding knots of reactionary work This is because all the activities of the Supreme Lord (His līlā) are transcendental to the modes of the material energy. They are all-
attractive spiritual activities, and therefore constant association with the spiritual activities of the Supreme Lord gradually
[karma] by remembering the Personality of
spiritualizes the conditioned soul and ultimately severs the knot of material bondage.
Godhead. Therefore, who will not pay
attention to His message?
Therefore, any sensible man who is above the average man with a poor fund of knowledge must constantly remember the
Personality of Godhead by hearing about Him, by glorifying Him, by remembering Him and by worshiping Him always, without
cessation. That is the perfect way of devotional service..
(Sb 1.2.14-15)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
Sb 1.2.16-22 By performing devotional service and hearing the Srimad Bhagavatam from great devotees, the hold
(Ultimate good & Essence of all
of the modes of passion and ignorance are loosened and one gradually transcends the modes of material nature and
Scripture -Bhakti)
progressively comes to live in his eternal rasa with Krsna.
(SB 1.2.6-29)

śuśrūṣoḥ śraddadhānasya The conditioned life of a living being is caused by his revolting against the Lord.To reacliam the condition soul Lord manifested
vāsudeva-kathā-ruciḥ externally as the ācārya or The servants or representative of God -sb 11.29.6 /sb 11.17.27/Madhya 17.80/sb 3.29.17/SB 4.8.34/11.19.21

syān mahat-sevayā viprāḥ The servants of God come to propagate God consciousness, and intelligent people should cooperate with them in every respect. By
puṇya-tīrtha-niṣevaṇāt serving the servant of God, one can please God more than by directly serving the Lord. The Lord is more pleased when He sees that
His servants are properly respected because such servants risk everything for the service of the Lord and so are very dear to the
Lord. The Lord declares in the Bhagavad-gītā (18.69) that no one is dearer to Him than one who risks everything to preach His glory.
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
By serving the servants of the Lord, one gradually gets the quality of such servants, and thus one becomes qualified to hear the
puṇya-śravaṇa-kīrtanaḥ glories of God. The eagerness to hear about God is the first qualification of a devotee.
hṛdy antaḥ stho hy abhadrāṇi
vidhunoti suhṛt satām The Lord is reciprocally respondent to His devotees. When He sees that a devotee is completely sincere in getting admittance to
the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such
a way that the devotee may easily go back to Him. The Lord is more anxious to take us back into His kingdom than we can desire.
O twice-born sages, by serving those devotees
Most of us do not desire at all to go back to Godhead. Only a very few men want to go back to Godhead. But anyone who desires to
who are completely freed from all vice, great go back to Godhead, Śrī Kṛṣṇa helps in all respects .
service is done. By such service, one gains
affinity for hearing the messages of Vāsudeva. One cannot enter into the kingdom of God unless one is perfectly cleared of all sins. The material sins are products of our desires to
lord it over material nature. It is very difficult to get rid of such desires. Women and wealth are very difficult problems for the
devotee making progress on the path back to Godhead. Many stalwarts in the devotional line fell victim to these allurements and
Śrī Kṛṣṇa, the Personality of Godhead, who is thus retreated from the path of liberation. But when one is helped by the Lord Himself, the whole process becomes as easy as
the Paramātmā [Supersoul] in everyone’s anything by the divine grace of the Lord.
heart and the benefactor of the truthful
devotee, cleanses desire for material it takes time to recover from this foreign nature. But if one is engaged in hearing the glories of the Lord, gradually he realizes his
real position. By the grace of God such a devotee gets sufficient strength to defend himself from the state of disturbances, and
enjoyment from the heart of the devotee who
gradually all disturbing elements are eliminated from his mind.
has developed the urge to hear His messages,
which are in themselves virtuous when ŚB 12.12.48/12.12.49 /ŚB 3.5.11/SB 1.8.36/SB 3.25.23/SB 10.90.50/SB 3.5.13/sb 3.9.11/ŚB 2.4.15/SB 2.8.5/SB 11.6.24/SB
properly heard and chanted. 11.6.44/12.12.50/
(Sb 1.2.16-17 SB 3.5.12 /SB 2.8.4/SB 2.4.15/SB 4.29.38
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
Sb 1.2.16-22 By performing devotional service and hearing the Srimad Bhagavatam from great devotees, the hold
(Ultimate good & Essence of all
of the modes of passion and ignorance are loosened and one gradually transcends the modes of material nature and
Scripture -Bhakti)
progressively comes to live in his eternal rasa with Krsna.
(SB 1.2.6-29)

naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā The remedy for eliminating all inauspicious things within the heart, which are considered to be obstacles in the path of self-
realization.
bhagavaty uttama-śloke The remedy is the association of the Bhāgavatas. There are two types of Bhāgavatas, namely the book Bhāgavata and the
bhaktir bhavati naiṣṭhikī devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to
eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in
tadā rajas-tamo-bhāvāḥ terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees,
kāma-lobhādayaś ca ye who are also Bhāgavatas. Bhāgavata book and person are identicalThe devotee Bhāgavata is a direct representative of Bhagavān,
the Personality of Godhead. So by pleasing the devotee Bhāgavata one can receive the benefit of the book Bhāgavata.
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati it should be noted that by such sincere association of the Bhāgavatas one is sure to receive transcendental knowledge very easily,
with the result that he becomes fixed in the devotional service of the Lord. The more progress is made in devotional service under
the guidance of the Bhāgavatas, the more one becomes fixed in the transcendental loving service of the Lord. The messages of the
By regular attendance in classes on the book Bhāgavata, therefore, have to be received from the devotee Bhāgavata, and the combination of these two Bhāgavatas will
Bhāgavatam and by rendering of service to the help the neophyte devotee to make progress on and on.
pure devotee, all that is troublesome to the
heart is almost completely destroyed, and
loving service unto the Personality of
Godhead, who is praised with transcendental
The soul’s activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust,
songs, is established as an irrevocable fact..
desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination of
these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise
As soon as irrevocable loving service is
to the position of vasudeva, or the state of unmixed sattva, or śuddha-sattva. Only in this śuddha-sattva state can one always see
established in the heart, the effects of
Kṛṣṇa face to face by dint of pure affection for the Lord.
nature’s modes of passion and ignorance,
such as lust, desire and hankering, disappear
from the heart. Then the devotee is
established in goodness, and he becomes
completely happy.
(Sb 1.2.18-19)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
Sb 1.2.16-22 By performing devotional service and hearing the Srimad Bhagavatam from great devotees, the hold
(Ultimate good & Essence of all
of the modes of passion and ignorance are loosened and one gradually transcends the modes of material nature and
Scripture -Bhakti)
progressively comes to live in his eternal rasa with Krsna.
(SB 1.2.6-29)

evaṁ prasanna-manaso
bhagavad-bhakti-yogataḥ One has to surpass the brahminical stage and reach the vasudeva stage to understand the Personality of Godhead, Kṛṣṇa. The
science of the Personality of Godhead is the subject matter for study by the postgraduate students in the spiritual line.
bhagavat-tattva-vijñānaṁ
mukta-saṅgasya jāyate Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as
one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a
bhidyate hṛdaya-granthiś spiritual being. This attainment of success is possible when one is above the modes of passion and ignorance, or, in other words,
chidyante sarva-saṁśayāḥ when one is actually a brāhmaṇa by qualification. A brāhmaṇa is the symbol of sattva-guṇa, or the mode of goodness.

kṣīyante cāsya karmāṇi In the Bhagavad-gītā (7.3) it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life.
dṛṣṭa evātmanīśvare Mostly men are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings,
ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus
Thus established in the mode of unalloyed tries to make life perfect by following the prescribed duties. And out of many thousands of such persons who have thus attained
goodness, the man whose mind has been success in human life, one may know scientifically about the Personality of Godhead, Śrī Kṛṣṇa. In the same Bhagavad-gītā (18.55) it
enlivened by contact with devotional service is also said that scientific knowledge of Śrī Kṛṣṇa is understood only by the process of devotional service (bhakti-yoga).
to the Lord gains positive scientific knowledge
of the Personality of Godhead in the stage of
liberation from all material association.
This enlightenment or scientific knowledge of the Personality of Godhead perfectly enables the devotee to distinguish spirit from
matter because the knot of spirit and matter is untied by the Lord. This knot is called ahaṅkāra, and it falsely obliges a living being
Thus the knot in the heart is pierced, and all
to become identified with matter. As soon as this knot is loosened, therefore, all the clouds of doubt are at once cleared off. One
misgivings are cut to pieces. The chain of
sees his master and fully engages himself in the transcendental loving service of the Lord, making a full termination of the chain of
fruitive actions is terminated when one sees
fruitive action. In material existence, a living being creates his own chain of fruitive work and enjoys the good and bad effects of
the self as master. those actions life after life. But as soon as he engages himself in the loving service of the Lord, he at once becomes free from the
chain of karma. His actions no longer create any reaction.
(Sb 1.2.20-21)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all devotional service is enlivening to the self.
Scripture -Bhakti) The speciality of devotional service unto the Personality of Godhead Lord Śrī Kṛṣṇa is specifically mentioned herein. Lord Śrī Kṛṣṇa
(SB 1.2.6-29) is the svayaṁ-rūpa Personality of Godhead, and all other forms of Godhead, beginning from Śrī Baladeva, Saṅkarṣaṇa, Vāsudeva,
Aniruddha, Pradyumna and Nārāyaṇa and extending to the puruṣa-avatāras, guṇa-avatāras, līlā-avatāras, yugāvatāras and many
ato vai kavayo nityaṁ other thousands of manifestations of the Personality of Godhead, are Lord Śrī Kṛṣṇa’s plenary portions and integrated parts. The
living entities are separated parts and parcels of the Personality of Godhead. Therefore Lord Śrī Kṛṣṇa is the original form of
bhaktiṁ paramayā mudā
Godhead, and He is the last word in the Transcendence. Thus He is more attractive to the higher transcendentalists who participate
vāsudeve bhagavati in the eternal pastimes of the Lord.
kurvanty ātma-prasādanīm
Gunavataras
sattvaṁ rajas tama iti prakṛter guṇās tair That Lord Śrī Kṛṣṇa, by His plenary parts, should be rendered devotional service, as explained above, is confirmed by this
yuktaḥ paraḥ puruṣa eka ihāsya dhatte statement. Lord Śrī Kṛṣṇa and all His plenary parts are viṣṇu-tattva, or the Lordship of Godhead. From Śrī Kṛṣṇa, the next
manifestation is Baladeva. From Baladeva is Saṅkarṣaṇa, from Saṅkarṣaṇa is Nārāyaṇa, from Nārāyaṇa there is the second
sthity-ādaye hari-viriñci-hareti saṁjñāḥ Saṅkarṣaṇa, and from this Saṅkarṣaṇa the Viṣṇu puruṣa-avatāras. The Viṣṇu or the Deity of the quality of goodness in the material
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ world is the puruṣa-avatāra known as Kṣīrodakaśāyī Viṣṇu or Paramātmā. Brahmā is the deity of rajas (passion), and Śiva of
syuḥ ignorance. They are the three departmental heads of the three qualities of this material world. Creation is made possible by
Brahmā’s quality of passion and his endeavor, it is maintained by the goodness of Viṣṇu, and when it requires to be destroyed, Lord
Certainly, therefore, since time immemorial, Śiva does it by the tāṇḍavanṛtya. The materialists and the foolish human beings worship Brahmā and Śiva respectively. But the pure
all transcendentalists have been rendering transcendentalists worship the form of goodness, Viṣṇu, in His various forms. Viṣṇu is manifested by His millions and billions of
devotional service to Lord Kṛṣṇa, the integrated forms and separated forms. The integrated forms are called Godhead, and the separated forms are called the living
Personality of Godhead, with great delight, entities or the jīvas. Both the jīvas and Godhead have their original spiritual forms. Jīvas are sometimes subjected to the control of
because such devotional service is enlivening material energy, but the Viṣṇu forms are always controllers of this energy. When Viṣṇu, the Personality of Godhead, appears in the
material world, He comes to deliver the conditioned living beings who are under the material energy. Such living beings appear in
to the self.
the material world with intentions of being lords, and thus they become entrapped by the three modes of nature. As such, the living
The transcendental Personality of Godhead is entities have to change their material coverings for undergoing different terms of imprisonment. The prison house of the material
indirectly associated with the three modes of world is created by Brahmā under instruction of the Personality of Godhead, and at the conclusion of a kalpa the whole thing is
material nature, namely passion, goodness and destroyed by Śiva. But as far as maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state prison
ignorance, and just for the material world’s house is maintained by the state. Anyone, therefore, who wishes to get out of this prison house of material existence, which is full of
creation, maintenance and destruction He miseries like repetition of birth, death, disease and old age, must please Lord Viṣṇu for such liberation. Lord Viṣṇu is worshiped by
accepts the three qualitative forms of Brahmā, devotional service only, and if anyone has to continue prison life in the material world, he may ask for relative facilities for
Viṣṇu and Śiva. Of these three, all human beings temporary relief from the different demigods like Śiva, Brahmā, Indra and Varuṇa. No demigod, however, can release the
can derive ultimate benefit from Viṣṇu, the form
imprisoned living being from the conditioned life of material existence. This can be done only by Viṣṇu. Therefore, the ultimate
of the quality of goodness.
benefit may be derived from Viṣṇu, the Personality of Godhead.
(Sb 1.2.22-23)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)
one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible for the devotional service of the Lord.
pārthivād dāruṇo dhūmas
tasmād agnis trayīmayaḥ As explained above, one can get release from the conditioned life of material existence by devotional service to the Personality of
Godhead. It is further comprehended herein that one has to rise to the platform of the mode of goodness (sattva) so that one can be
tamasas tu rajas tasmāt eligible for the devotional service of the Lord. But if there are impediments on the progressive path, anyone, even from the platform
sattvaṁ yad brahma-darśanam of tamas, can gradually rise to the sattva platform by the expert direction of the spiritual master. Sincere candidates must,
therefore, approach an expert spiritual master for such a progressive march, and the bona fide, expert spiritual master is
bhejire munayo ’thāgre competent to direct a disciple from any stage of life: tamas, rajas or sattva.
bhagavantam adhokṣajam
It is a mistake, therefore, to consider that worship of any quality or any form of the Supreme Personality of Godhead is equally
sattvaṁ viśuddhaṁ kṣemāya beneficial. Except Viṣṇu, all separated forms are manifested under the conditions of material energy, and therefore the forms of
kalpante ye ’nu tān iha material energy cannot help anyone to rise to the platform of sattva, which alone can liberate a person from material bondage.

The uncivilized state of life, or the life of the lower animals, is controlled by the mode of tamas. The civilized life of man, with a
Firewood is a transformation of earth, but
passion for various types of material benefits, is the stage of rajas. The rajas stage of life gives a slight clue to the realization of the
smoke is better than the raw wood. And fire
Absolute Truth in the forms of fine sentiments in philosophy, art and culture with moral and ethical principles, but the mode
is still better, for by fire we can derive the
of sattva is a still higher stage of material quality, which actually helps one in realizing the Absolute Truth. In other words, there is a
benefits of superior knowledge [through qualitative difference between the different kinds of worshiping methods as well as the respective results derived from the
Vedic sacrifices]. Similarly, passion [rajas] is predominating deities, namely Brahmā, Viṣṇu and Hara.
better than ignorance [tamas], but
goodness [sattva] is best because by
goodness one can come to realize the
Absolute Truth. The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from
spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the
Previously all the great sages rendered service transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by
unto the Personality of Godhead due to His the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of
existence above the three modes of material religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental
nature. They worshiped Him to become free from service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.e between
material conditions and thus derive the ultimate the different kinds of worshiping methods as well as the respective results derived from the predominating deities, namely Brahmā,
benefit. Whoever follows such great authorities is Viṣṇu and Hara.
also eligible for liberation from the material world.
(Sb 1.2.24-25)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all Demigod worship is forbidden
Scripture -Bhakti) The Supreme Personality of Godhead, Śrī Kṛṣṇa, who is the original person of the Viṣṇu categories, expands Himself in two different
(SB 1.2.6-29) categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the
integrated plenary portions of viṣṇu-tattvas are the worshipful objects of service.
mumukṣavo ghora-rūpān
hitvā bhūta-patīn atha All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viṣṇu-tattva. These
nārāyaṇa-kalāḥ śāntā demigods are worshiped mostly by those who are in the lowest categories of the mode of darkness or ignorance. Other demigods, like Brahmā, Śiva,
bhajanti hy anasūyavaḥ Sūrya, Gaṇeśa and many similar deities, are worshiped by men in the mode of passion, urged on by the desire for material enjoyment. But those who are
actually situated in the mode of goodness (sattva-guṇa) of material nature worship only viṣṇu-tattvas. Viṣṇu-tattvas are represented by various names
rajas-tamaḥ-prakṛtayaḥ and forms, such as Nārāyaṇa, Dāmodara, Vāmana, Govinda and Adhokṣaja.
sama-śīlā bhajanti vai Highly qualified brāhmaṇas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other
pitṛ-bhūta-prajeśādīn demigods, even though they may look ghastly, like Kāla-bhairava or Mahākālī. They know very well that these horrible features of the Supreme Lord are
śriyaiśvarya-prajepsavaḥ all different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they
concentrate only on the forms of Viṣṇu because they are serious about liberation from the material conditions. The demigods, even to the stage of
Brahmā, the supreme of all the demigods, cannot offer liberation to anyone. Hiraṇyakaśipu underwent a severe type of penance to become eternal in life,
but his worshipful deity, Brahmā, could not satisfy him with such blessings. Therefore Viṣṇu, and none else, is called mukti-pāda, or the Personality of
Those who are serious about liberation Godhead who can bestow upon us mukti, liberation. The demigods, being like other living entities in the material world, are all liquidated at the time of
are certainly nonenvious, and they the annihilation of the material structure. They are themselves unable to get liberation, and what to speak of giving liberation to their devotees. The
respect all. Yet they reject the horrible demigods can award the worshipers some temporary benefit only, and not the ultimate one.It is for this reason only that candidates for liberation
deliberately reject the worship of the demigods, although they have no disrespect for any one of them.
and ghastly forms of the demigods and
worship only the all-blissful forms of Lord
There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. In the Bhagavad-gītā (7.20, 23) it is
Viṣṇu and His plenary portions.
clearly said that those who are mad after material enjoyment approach the different demigods for temporary benefits, which are meant for men with a
poor fund of knowledge. We should never desire to increase the depth of material enjoyment. Material enjoyment should be accepted only up to the point
Those who are in the modes of passion and of the bare necessities of life and not more or less than that. To accept more material enjoyment means to bind oneself more and more to the miseries of
ignorance worship those in the same category material existence. More wealth, more women and false aristocracy are some of the demands of the materially disposed man because he has no
— namely the forefathers, other living beings information of the benefit derived from Viṣṇu worship. By Viṣṇu worship one can derive benefit in this life as well as in life after death. Forgetting these
and the demigods who are in charge of cosmic principles, foolish people who are after more wealth, more wives and more children worship various demigods. The aim of life is to end the miseries of
activities — for they are urged by a desire to be life and not to increase them. For material enjoyment there is no need to approach the demigods. The demigods are but servants of the Lord. As such,
materially benefited with women, wealth, they are duty-bound to supply necessities of life in the form of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of
power and progeny. one’s hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in God in the proper
way, and that will lead one gradually on the progressive march back to Godhead. Bg 7.20/21/22/23
(Sb 1.2.26-27)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all
The ultimate object is Śrī Kṛṣṇa, the Personality of Godhead
Scripture -Bhakti)
(SB 1.2.6-29)
That Śrī Kṛṣṇa, the Personality of Godhead, is the only object of worship is confirmed in these two ślokas. In the Vedic literature
there is the same objective: establishing one’s relationship and ultimately reviving our lost loving service unto Him. That is the sum
vāsudeva-parā vedā and substance of the Vedas. In the Bhagavad-gītā the same theory is confirmed by the Lord in His own words: the ultimate purpose
vāsudeva-parā makhāḥ of the Vedas is to know Him only. All the revealed scriptures are prepared by the Lord through His incarnation in the body of Śrīla
vāsudeva-parā yogā Vyāsadeva just to remind the fallen souls, conditioned by material nature, of Śrī Kṛṣṇa, the Personality of Godhead. No demigod
can award freedom from material bondage. That is the verdict of all the Vedic literatures. Impersonalists who have no information of
vāsudeva-parāḥ kriyāḥ the Personality of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living
beings, and for this act such impersonalists get freedom from material bondage only with great difficulty. They can surrender unto
vāsudeva-paraṁ jñānaṁ Him only after many, many births in the culture of transcendental knowledge.
vāsudeva-paraṁ tapaḥ
vāsudeva-paro dharmo
Śrī Kṛṣṇa, the Personality of Godhead is transcendental
vāsudeva-parā gatiḥ
Vāsudeva is the original Personality of Godhead, Lord Śrī Kṛṣṇa. As explained before, the original Personality of Godhead expands
Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also
In the revealed scriptures, the ultimate multifarious, and His internal energies are superior and external energies inferior in quality. They are explained in the Bhagavad-
object of knowledge is Śrī Kṛṣṇa, the gītā (7.4-6) as the parā and the aparā prakṛtis
Personality of Godhead. The purpose of
performing sacrifice is to please Him. Yoga So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take
place via the external energies are inferior forms. The living entities are also His expansions. The living entities who are expanded by
is for realizing Him. All fruitive activities are
His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally
ultimately rewarded by Him only. He is
conditioned souls.
supreme knowledge, and all severe
austerities are performed to know Him. Even Lord Śiva and Lord Brahmā are included in the list of demigods, but Lord Viṣṇu, or Vāsudeva, is always transcendentally
Religion [dharma] is rendering loving situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes.
service unto Him. He is the supreme goal of The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the
life. prison house. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes
in the prison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison
house, as the Lord is always transcendental to the laws of the material world.
(Sb 1.2.28-29)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
First 2 Questions are answered
(Ultimate good & Essence of all
Scripture -Bhakti)
(SB 1.2.6-29)

sa evedaṁ sasarjāgre The position of the Lord is always transcendental because the causal and effectual energies required for the creation of the material
world were also created by Him. He is unaffected, therefore, by the qualities of the material modes. His existence, form, activities
bhagavān ātma-māyayā
and paraphernalia all existed before the material creation.* He is all-spiritual and has nothing to do with the qualities of the material
sad-asad-rūpayā cāsau world, which are qualitatively distinct from the spiritual qualities of the Lord.
guṇamayāguṇo vibhuḥ

tayā vilasiteṣv eṣu

guṇeṣu guṇavān iva The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual
antaḥ-praviṣṭa ābhāti kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramātmā and eternal friend of the living
entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to
vijñānena vijṛmbhitaḥ become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental
position without being affected by the material atmosphere. In the Vedic literatures (śruti) it is said that there are two birds in
one tree.* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-
In the beginning of the material creation, eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of
that Absolute Personality of Godhead the material conditions, but the Lord (Paramātmā) is always full in transcendental knowledge. That is the difference between the
[Vāsudeva], in His transcendental position, Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the
created the energies of cause and effect by Paramātmā, or the Supersoul, is the controller of the material energy.
His own internal energy.

After creating the material substance, the

Lord [Vāsudeva] expands Himself and
enters into it. And although He is within the
material modes of nature and appears to be
one of the created beings, He is always fully
enlightened in His transcendental position.

(Sb 1.2.30-31)
 Theme 2 A Thematic study of Śrīmad Bhāgavatam
yathā hy avahito vahnir
dāruṣv ekaḥ sva-yoniṣu
nāneva bhāti viśvātmā
bhūteṣu ca tathā pumān Lord Vāsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and
His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron, etc., are all different effects of
asau guṇamayair bhāvair the Paramātmā feature of the Lord. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the
bhūta-sūkṣmendriyātmabhiḥ presence of the Lord as Paramātmā can be felt by the process of legitimate hearing and chanting of the transcendental subjects
which are especially treated in the Vedic literatures like the Upaniṣads and Vedānta. Śrīmad-Bhāgavatam is the bona fide
sva-nirmiteṣu nirviṣṭo
explanation of these Vedic literatures. The Lord can be realized through the aural reception of the transcendental message, and
bhuṅkte bhūteṣu tad-guṇān that is the only way to experience the transcendental subject.

bhāvayaty eṣa sattvena

lokān vai loka-bhāvanaḥ
īlāvatārānurato There are 8,400,000 species of living beings beginning from the highest intellectual being, Brahmā, down to the insignificant ant,
deva-tiryaṅ-narādiṣu and all of them are enjoying the material world according to the desires of the subtle mind and gross material body. The gross
material body is based on the conditions of the subtle mind, and the senses are created according to the desire of the living being.
The Lord, as Supersoul, pervades all things, The Lord as Paramātmā helps the living being to get material happiness because the living being is helpless in all respects in
just as fire permeates wood, and so He obtaining what he desires. He proposes, and the Lord dispose
appears to be of many varieties, though He
is the absolute one without a second.

The Supersoul enters into the bodies of the

created beings who are influenced by the
modes of material nature and causes them There are innumerable material universes, and in each and every universe there are innumerable planets inhabited by different
grades of living entities in different modes of nature. The Lord (Viṣṇu) incarnates Himself in each and every one of them and in each
to enjoy the effects of these modes by the
and every type of living society. He manifests His transcendental pastimes amongst them just to create the desire to go back to
subtle mind.
Godhead. The Lord does not change His original transcendental position, but He appears to be differently manifested according to
Thus the Lord of the universes maintains all the particular time, circumstances and society.
planets inhabited by demigods, men and
lower animals. Assuming the roles of
incarnations, He performs pastimes to
reclaim those in the mode of pure
goodness. (Sb 1.2.32-33-34)