Śrīmad Bhāgavatam|Canto 11 Chapter 5
Nārada Concludes His Teachings to Vasudeva
bhagavantaṁ hariṁ prāyo
na bhajanty ātma-vittamāḥ
śrī-rājā uvāca — King Nimi inquired; bhagavantam — the Supreme Personality of Godhead; harim — Hari; prāyaḥ — for the most part; na — never; bhajanti — who worship; ātma-vittamāḥ — all of you are most perfect in knowledge of the science of the self; teṣām — of them; aśānta — unquenched; kāmānām — material desires; kā — what; niṣṭhā — destination; avijita — who are not able to control; ātmanām — themselves.
King Nimi further inquired: My dear Yogendras, all of you are most perfect in knowledge of the science of the self. Therefore, kindly explain to me the destination of those who for the most part never worship the Supreme Personality of Godhead, Hari, who are unable to quench their material desires and who are not in control of their own selves.
catvāro jajñire varṇā
guṇair viprādayaḥ pṛthak
śrī-camasaḥ uvāca — Śrī Camasa said; mukha — face; bāhu — arms; ūru — thighs; pādebhyaḥ — from the feet; puruṣasya — of the Supreme Lord; āśramaiḥ — the four spiritual orders; saha — with; catvāraḥ — four; jajñire — were born; varṇāḥ — the social orders; guṇaiḥ — by the modes of nature; vipra-ādayaḥ — headed by the brāhmaṇas; pṛthak — various.
Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.
ya eṣāṁ puruṣaṁ sākṣād
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
yaḥ — one who; eṣām — of them; puruṣaṁ — the Supreme Lord; sākṣāt — directly; ātma-prabhavam — the source of their own creation; īśvaram — the supreme controller; na — do not; bhajanti — worship; avajānanti — disrespect; sthānāt — from their position; bhraṣṭāḥ — fallen; patanti — they fall; adhaḥ — down.
If any of the members of the four varṇas and four āśramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life.
dūre hari-kathāḥ kecid
striyaḥ śūdrādayaś caiva
te ’nukampyā bhavādṛśām
dūre — far away; hari-kathāḥ — from discussion of the Supreme Personality of Godhead, Hari; kecit — many persons; dūre — far away; ca — and; acyuta — infallible; kīrtanāḥ — glories; striyaḥ — women; śūdra-ādayaḥ — śūdras and other fallen classes; ca — and; eva — indeed; te — they; anukampyāḥ — deserve the mercy; bhavādṛśām — of personalities like yourself.
There are many persons who have little opportunity to take part in discussions about the Supreme Personality of Godhead, Hari, and thus it is difficult for them to chant His infallible glories. Persons such as women, śūdras and other fallen classes always deserve the mercy of great personalities like yourself.
vipro rājanya-vaiśyau vā
hareḥ prāptāḥ padāntikam
vipraḥ — the brāhmaṇas; rājanya-vaiśyau — of the royal order and the vaiśyas; vā — or; hareḥ — of the Supreme Lord, Hari; prāptāḥ — after being allowed to approach; pada-antikam — near the lotus feet; śrautena janmanā — by having received the second birth of Vedic initiation; atha — then; api — even; muhyanti — bewildered; āmnāya-vādinaḥ — adopting various materialistic philosophies.
On the other hand, brāhmaṇas, members of the royal order and vaiśyas, even after being allowed to approach the lotus feet of the Supreme Lord, Hari, by receiving the second birth of Vedic initiation, can become bewildered and adopt various materialistic philosophies.
karmaṇy akovidāḥ stabdhā
vadanti cāṭukān mūḍhā
yayā mādhvyā girotsukāḥ
karmaṇi — about the facts of fruitive work; akovidāḥ — ignorant; stabdhāḥ — puffed up by false pride; mūrkhāḥ — fools; paṇḍita-māninaḥ — thinking themselves great scholars; vadanti — they speak; cāṭukān — flattering entreaties; mūḍhāḥ — bewildered; yayā — by which; mādhvyā — sweet; girā — words; utsukāḥ — very eager.
Ignorant of the art of work, such arrogantly proud fools, enchanted and enlivened by the sweet words of the Vedas, pose as learned authorities and offer flattering entreaties to the demigods.
dāmbhikā māninaḥ pāpā
rajasā — by the prominence of the mode of passion; ghora-saṅkalpāḥ — having horrible desires; kāmukāḥ — lusty; ahi-manyavaḥ — their anger like that of a snake; dāmbhikāḥ — deceitful; māninaḥ — overly proud; pāpāḥ — sinful; vihasanti — they make fun; acyuta-priyān — of those who are dear to the infallible Supreme Lord.
Due to the influence of the mode of passion, the materialistic followers of the Vedas become subject to violent desires and are excessively lusty. Their anger is like that of a snake. Deceitful, overly proud, and sinful in their behavior, they mock the devotees who are dear to Lord Acyuta.
vadanti te ’nyonyam upāsita-striyo
gṛheṣu maithunya-pareṣu cāśiṣaḥ
vṛttyai paraṁ ghnanti paśūn atad-vidaḥ
vadanti — speak; te — they; anyonyam — among each other; upāsita-striyaḥ — who are engaged in worshiping women; gṛheṣu — in their homes; maithunya-pareṣu — which are dedicated to sex only; ca — and; āśiṣaḥ — blessings; yajanti — they worship; asṛṣṭa — without discharging; anna-vidhāna — distribution of food; dakṣiṇam — gifts in payment to the priests; vṛttyai — for their own livelihood; param — only; ghnanti — they murder; paśūn — animals; atat-vidaḥ — in ignorance of the consequences of such behavior.
The materialistic followers of Vedic rituals, giving up the worship of the Lord, instead practically worship their wives, and thus their homes become dedicated to sex life. Such materialistic householders encourage one another in such whimsical behavior. Understanding ritualistic sacrifice as a necessary item for bodily maintenance, they perform unauthorized ceremonies in which there is no distribution of foodstuffs or charity to the brāhmaṇas and other respectable persons. Instead, they cruelly slaughter animals such as goats without any understanding of the dark consequences of their activities.
śriyā vibhūtyābhijanena vidyayā
tyāgena rūpeṇa balena karmaṇā
sato ’vamanyanti hari-priyān khalāḥ
śriyā — by their opulence (wealth, etc); vibhūtyā — special abilities; abhijanena — aristocratic heritage; vidyayā — education; tyāgena — renunciation; rūpeṇa — beauty; balena — strength; karmaṇā — performance of Vedic rituals; jāta — which is born; smayena — by such pride; andha — blinded; dhiyaḥ — whose intelligence; saha-īśvarān — along with the Supreme Lord Himself; sataḥ — the saintly devotees; avamanyanti — they disrespect; hari-priyān — who are very dear to Lord Hari; khalāḥ — cruel persons.
The intelligence of cruel-minded persons is blinded by false pride based on great wealth, opulence, prestigious family connections, education, renunciation, personal beauty, physical strength and successful performance of Vedic rituals. Being intoxicated with this false pride, such cruel persons blaspheme the Supreme Personality of Godhead and His devotees.
sarveṣu śaśvat tanu-bhṛtsv avasthitaṁ
yathā kham ātmānam abhīṣṭam īśvaram
vedopagītaṁ ca na śṛṇvate ’budhā
mano-rathānāṁ pravadanti vārtayā
sarveṣu — in all; śaśvat — eternally; tanu-bhṛtsu — embodied living beings; avasthitam — situated; yathā — just as; kham — the sky; ātmānam — the Supreme Soul; abhīṣṭam — most worshipable; īśvaram — ultimate controller; veda-upagītam — glorified by the Vedas; ca — also; na śṛṇvate — they do not hear; abudhāḥ — unintelligent persons; manaḥ-rathānām — of whimsical pleasures; pravadanti — they go on discussing; vārtayā — the topics.
The Personality of Godhead is eternally situated within the heart of every embodied being; still the Lord remains situated apart, just as the sky, which is all-pervading, does not mix with any material object. Thus the Lord is the supreme worshipable object and the absolute controller of everything. He is elaborately glorified in the Vedic literature, but those who are bereft of intelligence do not like to hear about Him. They prefer to waste their time discussing their own mental concoctions, which inevitably deal with gross material sense gratification such as sex life and meat-eating.
nityā hi jantor na hi tatra codanā
vyavasthitis teṣu vivāha-yajña
surā-grahair āsu nivṛttir iṣṭā
loke — in the material world; vyavāya — sex indulgence; āmiṣa — of meat; madya — and liquor; sevāḥ — the taking; nityāḥ — always found; hi — indeed; jantoḥ — in the conditioned living being; na — not; hi — indeed; tatra — in regard to them; codanā — any command of scripture; vyavasthitiḥ — the prescribed arrangement; teṣu — in these; vivāha — by sacred marriage; yajña — the offering of sacrifice; surā-grahaiḥ — and the acceptance of ritual cups of wine; āsu — of these; nivṛttiḥ — cessation; iṣṭā — is the desired end.
In this material world the conditioned soul is always inclined to sex, meat-eating and intoxication. Therefore religious scriptures never actually encourage such activities. Although the scriptural injunctions provide for sex through sacred marriage, for meat-eating through sacrificial offerings and for intoxication through the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate purpose of renunciation.
dhanaṁ ca dharmaika-phalaṁ yato vai
jñānaṁ sa-vijñānam anupraśānti
gṛheṣu yuñjanti kalevarasya
mṛtyuṁ na paśyanti duranta-vīryam
dhanam — wealth; ca — also; dharma-eka-phalam — whose only proper fruit is religiosity; yataḥ — from which (religious life); vai — indeed; jñānam — knowledge; sa-vijñānam — along with direct realization; anupraśānti — and subsequent liberation from suffering; gṛheṣu — in their homes; yuñjanti — they utilize; kalevarasya — of their material body; mṛtyum — the death; na paśyanti — they cannot see; duranta — insurmountable; vīryam — the power of which.
The only proper fruit of acquired wealth is religiosity, on the basis of which one can acquire a philosophical understanding of life that eventually matures into direct perception of the Absolute Truth and thus liberation from all suffering. Materialistic persons, however, utilize their wealth simply for the advancement of their family situation. They fail to see that insurmountable death will soon destroy the frail material body.
yad ghrāṇa-bhakṣo vihitaḥ surāyās
tathā paśor ālabhanaṁ na hiṁsā
evaṁ vyavāyaḥ prajayā na ratyā
imaṁ viśuddhaṁ na viduḥ sva-dharmam
yat — because; ghrāṇa — by smell; bhakṣaḥ — the taking; vihitaḥ — is enjoined; surāyāḥ — of wine; tathā — similarly; paśoḥ — of a sacrificial animal; ālabhanam — prescribed killing; na — not; hiṁsā — wanton violence; evam — in the same way; vyavāyaḥ — sex; prajayā — for the purpose of begetting children; na — not; ratyai — for the sake of sense enjoyment; imam — this (as pointed out in the previous verse); viśuddham — most pure; na viduḥ — they do not understand; sva-dharmam — their own proper duty.
According to the Vedic injunctions, when wine is offered in sacrificial ceremonies it is later to be consumed by smelling, and not by drinking. Similarly, the sacrificial offering of animals is permitted, but there is no provision for wide-scale animal slaughter. Religious sex life is also permitted, but only in marriage for begetting children, and not for sensuous exploitation of the body. Unfortunately, however, the less intelligent materialists cannot understand that their duties in life should be performed purely on the spiritual platform.
ye tv anevaṁ-vido ’santaḥ
paśūn druhyanti viśrabdhāḥ
pretya khādanti te ca tān
ye — those who; tu — but; anevam-vidaḥ — not knowing these facts; asantaḥ — very impious; stabdhāḥ — presumptuous; sat-abhimāninaḥ — considering themselves saintly; paśūn — animals; druhyanti — they harm; viśrabdhāḥ — being innocently trusted; pretya — after leaving this present body; khādanti — they eat; te — those animals; ca — and; tān — them.
Those sinful persons who are ignorant of actual religious principles, yet consider themselves to be completely pious, without compunction commit violence against innocent animals who are fully trusting in them. In their next lives, such sinful persons will be eaten by the same creatures they have killed in this world.
svātmānaṁ harim īśvaram
mṛtake sānubandhe ’smin
baddha-snehāḥ patanty adhaḥ
dviṣantaḥ — envying; para-kāyeṣu — (the souls) within the bodies of others; sva-ātmānam — their own true self; harim īśvaram — the Supreme Personality of Godhead, Hari; mṛtake — in the corpse; sa-anubandhe — together with its relations; asmin — this; baddha-snehāḥ — their affection being fixed; patanti — they fall; adhaḥ — downward.
The conditioned souls become completely bound in affection to their own corpselike material bodies and their relatives and paraphernalia. In such a proud and foolish condition, the conditioned souls envy other living entities as well as the Supreme Personality of Godhead, Hari, who resides in the heart of all beings. Thus enviously offending others, the conditioned souls gradually fall down into hell.
ye kaivalyam asamprāptā
ye cātītāś ca mūḍhatām
trai-vargikā hy akṣaṇikā
ātmānaṁ ghātayanti te
ye — those who; kaivalyam — knowledge of the Absolute Truth; asamprāptāḥ — have not achieved; ye — who; ca — also; atītāḥ — have transcended; ca — also; mūḍhatām — gross foolishness; trai-vargikāḥ — dedicated to the three goals of pious life, namely dharma (religiosity), artha (economic development) and kāma (sense gratification); hi — indeed; akṣaṇikāḥ — not having even a moment to reflect; ātmānam — their own selves; ghātayanti — murder; te — they.
Those who have not achieved knowledge of the Absolute Truth, yet who are still beyond the darkness of complete ignorance, generally follow the threefold path of pious material life, namely religiosity, economic development and sense gratification. Not having time to reflect on any higher purpose, they become the killers of their own soul.
eta ātma-hano ’śāntā
sīdanty akṛta-kṛtyā vai
ete — these; ātma-hanaḥ — killers of the self; aśāntāḥ — devoid of peace; ajñāne — in ignorance; jñāna-māninaḥ — presuming to have knowledge; sīdanti — they suffer; akṛta — failing to perform; kṛtyāḥ — their duty; vai — indeed; kāla — by time; dhvasta — destroyed; manaḥ-rathāḥ — their fanciful desires.
The killers of the soul are never peaceful, because they consider that human intelligence is ultimately meant for expanding material life. Thus neglecting their real, spiritual duties, they are always in distress. They are filled with great hopes and dreams, but unfortunately these are always destroyed by the inevitable march of time.
tamo viśanty anicchanto
hitvā — giving up; ātma-māyā — by the illusory energy of the Supreme Soul; racitāḥ — manufactured; gṛha — homes; apatya — children; suhṛt — friends; striyaḥ — wives; tamaḥ — into darkness; viśanti — they enter; anicchantaḥ — without desiring; vasudeva-parāk-mukhāḥ — those who have turned away from Lord Vāsudeva.
Those who have turned away from the Supreme Lord, Vāsudeva, being under the spell of the Lord’s illusory energy, are eventually forced to give up their so-called homes, children, friends, wives and lovers, which were all created by the illusory potency of the Supreme Lord, and enter against their will into the darkest regions of the universe.
kasmin kāle sa bhagavān
kiṁ varṇaḥ kīdṛśo nṛbhiḥ
nāmnā vā kena vidhinā
pūjyate tad ihocyatām
śrī-rājā uvāca — the King said; kasmin — in what; kāle — time; saḥ — He; bhagavān — the Supreme Lord; kim varṇaḥ — having what color; kīdṛśaḥ — having what form; nṛbhiḥ — by men; nāmnā — by (what) names; vā — and; kena — by what; vidhinā — processes; pūjyate — is worshiped; tat — that; iha — in our presence; ucyatām — please speak.
King Nimi inquired: In what colors and forms does the Supreme Personality of Godhead appear in each of the different ages, and with what names and by what types of regulative principles is the Lord worshiped in human society?
kṛtaṁ tretā dvāparaṁ ca
kalir ity eṣu keśavaḥ
śrī-karabhājanaḥ uvāca — Śrī Karabhājana said; kṛtam — Satya; tretā — Tretā; dvāparam — Dvāpara; ca — and; kaliḥ — Kali; iti — thus named; eṣu — in these ages; keśavaḥ — the Supreme Lord, Keśava; nānā — various; varṇa — having complexions; abhidhā — names; ākāraḥ — and forms; nānā — various; eva — similarly; vidhinā — by processes; ijyate — is worshiped.
Śrī Karabhājana replied: In each of the four yugas, or ages — Kṛta, Tretā, Dvāpara and Kali — Lord Keśava appears with various complexions, names and forms and is thus worshiped by various processes.
kṛte śuklaś catur-bāhur
kṛte — in Satya-yuga; śuklaḥ — white; catuḥ-bāhuḥ — having four arms; jaṭilaḥ — with matted locks; valkala-ambaraḥ — wearing a garment of tree bark; kṛṣṇa-ajina — a black deerskin; upavīta — a brāhmaṇa’s sacred thread; akṣān — prayer beads made of akṣa seeds; bibhrat — carrying; danda — a rod; kamaṇḍalū — and waterpot.
In Satya-yuga the Lord is white and four-armed, has matted locks and wears a garment of tree bark. He carries a black deerskin, a sacred thread, prayer beads and the rod and waterpot of a brahmacārī.
manuṣyās tu tadā śāntā
nirvairāḥ suhṛdaḥ samāḥ
yajanti tapasā devaṁ
śamena ca damena ca
manuṣyāḥ — human beings; tu — and; tadā — then; śāntāḥ — peaceful; nirvairāḥ — free from envy; suhṛdaḥ — friendly to all; samāḥ — equipoised; yajanti — they worship; tapasā — by the austerity of meditation; devam — the Supreme Personality of Godhead; śamena — by controlling the mind; ca — also; damena — by controlling the external senses; ca — and.
People in Satya-yuga are peaceful, nonenvious, friendly to every creature and steady in all situations. They worship the Supreme Personality by austere meditation and by internal and external sense control.
haṁsaḥ suparṇo vaikuṇṭho
dharmo yogeśvaro ’malaḥ
īśvaraḥ puruṣo ’vyaktaḥ
haṁsaḥ — the transcendental swan; su-parṇaḥ — whose wings are very beautiful; vaikuṇṭhaḥ — the Lord of the spiritual kingdom; dharmaḥ — the maintainer of religion; yoga-īśvaraḥ — the master of all mystic perfection; amalaḥ — immaculate; īśvaraḥ — the supreme controller; puruṣaḥ — the supreme enjoying male; avyaktaḥ — the unmanifest; parama-ātmā — the Supersoul in the heart of every living being; iti — thus; gīyate — His names are variously chanted.
In Satya-yuga the Lord is glorified by the names Haṁsa, Suparṇa, Vaikuṇṭha, Dharma, Yogeśvara, Amala, Īśvara, Puruṣa, Avyakta and Paramātmā.
tretāyāṁ rakta-varṇo ’sau
tretāyām — in Tretā-yuga; rakta-varṇaḥ — red-complexioned; asau — He; catuḥ-bāhuḥ — four-armed; tri-mekhalaḥ — wearing three belts (representing three phases of Vedic initiation); hiraṇya-keśaḥ — having golden hair; trayi-ātmā — personifying the knowledge of the three Vedas; sruk-sruva-ādi — the sacrificial wooden ladle, spoon and so on; upalakṣaṇaḥ — having as His symbols.
In Tretā-yuga the Lord appears with a red complexion. He has four arms, golden hair, and wears a triple belt representing initiation into each of the three Vedas. Embodying the knowledge of worship by sacrificial performance, which is contained in the Ṛg, Sāma and Yajur Vedas, His symbols are the ladle, spoon and other implements of sacrifice.
taṁ tadā manujā devaṁ
yajanti vidyayā trayyā
tam — Him; tadā — then; manujāḥ — human beings; devam — the Personality of Godhead; sarva-deva-mayam — who contains within Himself all the demigods; harim — Śrī Hari; yajanti — they worship; vidyayā — with the rituals; trayyā — of the three main Vedas; dharmiṣṭhāḥ — fixed in religiosity; brahma-vādinaḥ — seekers of the Absolute Truth.
In Tretā-yuga, those members of human society who are fixed in religiosity and are sincerely interested in achieving the Absolute Truth worship Lord Hari, who contains within Himself all the demigods. The Lord is worshiped by the rituals of sacrifice taught in the three Vedas.
viṣṇur yajñaḥ pṛśnigarbhaḥ
vṛṣākapir jayantaś ca
viṣṇuḥ — the all-pervading Supreme Lord; yajñaḥ — the supreme personality of sacrifice; pṛśni-garbhaḥ — the son of Pṛśni and Prajāpati Sutapā; sarva-devaḥ — the Lord of all lords; uru-kramaḥ — the performer of wonderful deeds; vṛṣākapiḥ — the Lord, who dispels all suffering and rewards all desires simply by being remembered; jayantaḥ — the all-victorious; ca — and; uru-gāyaḥ — the most glorified; iti — by these names; īryate — He is called.
In Tretā-yuga the Lord is glorified by the names Viṣṇu, Yajña, Pṛśnigarbha, Sarvadeva, Urukrama, Vṛṣākapi, Jayanta and Urugāya.
dvāpare bhagavāñ śyāmaḥ
śrīvatsādibhir aṅkaiś ca
dvāpare — in Dvāpara-yuga; bhagavān — the Supreme Lord; śyāmaḥ — dark blue; pīta-vāsāḥ — wearing a yellow garment; nija-āyudhaḥ — having His own particular weapons (the disc, club, conchshell and lotus flower); śrīvatsa-ādibhiḥ — by Śrīvatsa and others; aṅkaiḥ — bodily marks; ca — and; lakṣaṇaiḥ — by ornaments; upalakṣitaḥ — characterized.
In Dvāpara-yuga the Supreme Personality of Godhead appears with a dark blue complexion, wearing yellow garments. The Lord’s transcendental body is marked in this incarnation with Śrīvatsa and other distinctive ornaments, and He manifests His personal weapons.
taṁ tadā puruṣaṁ martyā
paraṁ jijñāsavo nṛpa
tam — Him; tadā — in that age; puruṣam — the supreme enjoyer; martyāḥ — mortal men; mahā-rāja — a great king; upalakṣaṇam — playing the role of; yajanti — they worship; veda-tantrābhyām — according to both the original Vedas and ritual tantras; param — of the Supreme; jijñāsavaḥ — those who want to gain knowledge; nṛpa — O King.
My dear King, in Dvāpara-yuga men who desire to know the Supreme Personality of Godhead, who is the supreme enjoyer, worship Him in the mood of honoring a great king, following the prescriptions of both the Vedas and tantras.
namas te vāsudevāya
namaḥ saṅkarṣaṇāya ca
tubhyaṁ bhagavate namaḥ
namaḥ — obeisances; te — unto You; vāsudevāya — Vāsudeva; namaḥ — obeisances; saṅkarṣaṇāya — to Saṅkarṣaṇa; ca — and; pradyumnāya — to Pradyumna; aniruddhāya — to Aniruddha; tubhyam — to You; bhagavate — the Personality of Godhead; namaḥ — obeisances; nārāyaṇāya ṛṣaye — to Lord Nārāyaṇa Ṛṣi; puruṣāya — the supreme enjoying male and the creator of the material universe; mahā-ātmane — the supreme being; viśva-īśvarāya — the Lord of the universe; viśvāya — and Himself the very form of the universe; sarva-bhūta-ātmane — the Supersoul of all living beings; namaḥ — obeisances.
“Obeisances to You, O Supreme Lord Vāsudeva, and to Your forms of Saṅkarṣaṇa, Pradyumna and Aniruddha. O Supreme Personality of Godhead, all obeisances unto You. O Lord Nārāyaṇa Ṛṣi, O creator of the universe, best of personalities, master of this cosmos and original form of the universe, O Supersoul of all created entities, all homage unto You.”
iti dvāpara urv-īśa
kalāv api tathā śṛṇu
iti — thus; dvāpare — in the Dvāpara age; uru-īśa — O King; stuvanti — they praise; jagat-īśvaram — the Lord of the universe; nānā — various; tantra — of scriptures; vidhānena — by the regulations; kalau — in the Age of Kali; api — also; tathā — in which manner; śṛṇu — please hear.
O King, in this way people in Dvāpara-yuga glorified the Lord of the universe. In Kali-yuga also people worship the Supreme Personality of Godhead by following various regulations of the revealed scriptures. Now kindly hear of this from me.
yajanti hi su-medhasaḥ
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; tviṣā — with a luster; akṛṣṇam — not black (golden); sa-aṅga — along with associates; upa-aṅga — servitors; astra — weapons; pārṣadam — confidential companions; yajñaiḥ — by sacrifice; saṅkīrtana-prāyaiḥ — consisting chiefly of congregational chanting; yajanti — they worship; hi — certainly; su-medhasaḥ — intelligent persons.
In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.
dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam
dhyeyam — fit to be meditated upon; sadā — always; paribhava — the insults of material existence; ghnam — which destroy; abhīṣṭa — the true desire of the soul; doham — which amply reward; tīrtha — of all the holy places and great saintly personalities; āspadam — the abode; śiva-viriñci — by the greatest of demigods, Lord Śiva and Brahmā; nutam — which are bowed down to; śaraṇyam — most worthy of taking shelter of; bhṛtya — of Your servants; ārti-ham — which relieve the distress; praṇata-pāla — O protector of all who simply offer respects to You; bhava-abdhi — of the ocean of birth and death; potam — which are a suitable boat (for crossing); vande — I offer my homage; mahā-puruṣa — O Lord Mahāprabhu; te — to Your; caraṇa-aravindam — lotus feet.
My dear Lord, You are the Mahā-puruṣa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Śiva and Lord Brahmā. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahmā and Lord Śiva seek shelter at Your lotus feet.”
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam
tyaktvā — abandoning; su-dustyaja — most difficult to give up; sura-īpsita — anxiously desired by the demigods; rājya-lakṣmīm — the goddess of fortune and her opulence; dharmiṣṭhaḥ — most perfectly fixed in religiousness; ārya-vacasā — according to the words of a brāhmaṇa (who had cursed Him to be deprived of all the happiness of family life); yat — He who; agāt — went; araṇyam — to the forest (taking to the renounced order of life); māyā-mṛgam — the conditioned soul, who is always searching out illusory enjoyment; dayitayā — out of sheer mercy; īpsitam — His desired object; anvadhāvat — running after; vande — I offer my homage; mahā-puruṣa — O Lord Mahāprabhu; te — to Your; caraṇa-aravindam — lotus feet.
O Mahā-puruṣa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brāhmaṇa’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Śyāmasundara.
manujair ijyate rājan
śreyasām īśvaro hariḥ
evam — thus; yuga-anurūpābhyām — (by particular names and forms) suitable for each age; bhagavān — the Supreme Personality of Godhead; yuga-vartibhiḥ — by those living in each of the different ages; manujaiḥ — human beings; ijyate — is worshiped; rājan — O King; śreyasām — of all spiritual benefit; īśvaraḥ — the controller; hariḥ — Lord Hari.
Thus, O King, the Supreme Lord Hari is the giver of all desirable benefits of life. Intelligent human beings worship the particular forms and names that the Lord manifests in different ages.
kaliṁ sabhājayanty āryā
guṇa jñāḥ sāra-bhāginaḥ
kalim — the Age of Kali; sabhājayanti — they praise; āryāḥ — progressive souls; guṇa-jñaḥ — who know the true value (of the age); sāra-bhāginaḥ — who are able to pick out the essence; yatra — in which; saṅkīrtanena — by the congregational chanting of the holy names of the Supreme Lord; eva — merely; sarva — all; sva-arthaḥ — desired goals; abhilabhyate — are attained.
Those who are actually advanced in knowledge are able to appreciate the essential value of this Age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of saṅkīrtana.
na hy ataḥ paramo lābho
dehināṁ bhrāmyatām iha
yato vindeta paramāṁ
śāntiṁ naśyati saṁsṛtiḥ
na — there is no; hi — indeed; ataḥ — than this (process of saṅkīrtana); paramaḥ — greater; lābhaḥ — thing to be gained; dehinām — for embodied souls; bhrāmyatām — who are being forced to wander; iha — throughout this material universe; yataḥ — from which; vindeta — one obtains; paramām — the supreme; śāntim — peace; naśyati — and is destroyed; saṁsṛtiḥ — the cycle of repeated birth and death.
Indeed, there is no higher possible gain for embodied souls forced to wander throughout the material world than the Supreme Lord’s saṅkīrtana movement, by which one can attain the supreme peace and free oneself from the cycle of repeated birth and death.
kṛtādiṣu prajā rājan
kalāv icchanti sambhavam
kalau khalu bhaviṣyanti
kvacit kvacin mahā-rāja
draviḍeṣu ca bhūriśaḥ
tāmraparṇī nadī yatra
kāverī ca mahā-puṇyā
pratīcī ca mahā-nadī
ye pibanti jalaṁ tāsāṁ
prāyo bhaktā bhagavati
kṛta-ādiṣu — of Satya and the other earlier ages; prajāḥ — the inhabitants; rājan — O King; kalau — in Kali-yuga; icchanti — they want; sambhavam — birth; kalau — in Kali; khalu — certainly; bhaviṣyanti — there will be; nārāyaṇa-parāyaṇāḥ — devotees who dedicate their lives to the service of Lord Nārāyaṇa; kvacit kvacit — here and there; mahā-rāja — O great monarch; draviḍeṣu — in the provinces of South India; ca — but; bhūriśaḥ — especially plentifully; tāmraparṇī — named Tāmraparṇī; nadī — the river; yatra — where; kṛtamālā — Kṛtamālā; payasvinī — Payasvinī; kāverī — Kāverī; ca — and; mahā-puṇyā — extremely pious; pratīcī — named Pratīcī; ca — and; mahā-nadī — the Mahānadī; ye — those who; pibanti — drink; jalam — the water; tāsām — of these; manujāḥ — humans; manuja-īśvara — O lord of men (Nimi); prāyaḥ — for the most part; bhaktāḥ — devotees; bhagavati — of the Personality of Godhead; vāsudeve — Lord Vāsudeva; amala-āśayāḥ — having spotless hearts.
My dear King, the inhabitants of Satya-yuga and other ages eagerly desire to take birth in this Age of Kali, since in this age there will be many devotees of the Supreme Lord, Nārāyaṇa. These devotees will appear in various places but will be especially numerous in South India. O master of men, in the Age of Kali those persons who drink the waters of the holy rivers of Draviḍa-deśa, such as the Tāmraparṇī, Krtamālā, Payasvinī, the extremely pious Kāverī and the Pratīcī Mahānadī, will almost all be purehearted devotees of the Supreme Personality of Godhead, Vāsudeva.
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
deva — of the demigods; ṛṣi — of the sages; bhūta — of ordinary living entities; āpta — of friends and relatives; nṛṇām — of ordinary men; pitṝṇām — of the forefathers; na — not; kiṅkaraḥ — the servant; na — nor; ayam — this one; ṛṇī — debtor; ca — also; rājan — O King; sarva-ātmanā — with his whole being; yaḥ — a person who; śaraṇam — shelter; śaraṇyam — the Supreme Personality of Godhead, who affords shelter to all; gataḥ — approached; mukundam — Mukunda; parihṛtya — giving up; kartam — duties.
O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one’s forefathers who have passed away. Since all such classes of living entities are part and parcel of the Supreme Lord, one who has surrendered to the Lord’s service has no need to serve such persons separately.
sva-pāda-mūlam bhajataḥ priyasya
tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ
sva-pāda-mūlam — the lotus feet of Kṛṣṇa, the shelter of the devotees; bhajataḥ — who is engaged in worshiping; priyasya — who is very dear to Kṛṣṇa; tyakta — given up; anya — for others; bhāvasya — of one whose disposition or inclination; hariḥ — the Supreme Personality of Godhead; para-īśaḥ — the Supreme Lord; vikarma — sinful activities; yat — whatever; ca — and; utpatitam — occurred; kathañcit — somehow; dhunoti — removes; sarvam — all; hṛdi — in the heart; sanniviṣṭaḥ — entered.
One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone’s heart, immediately takes away the reaction to such sin.
dharmān bhāgavatān itthaṁ
jāyanteyān munīn prītaḥ
sopādhyāyo hy apūjayat
śrī-nāradaḥ uvāca — Nārada Muni said; dharmān bhāgavatān — the science of devotional service to the Supreme Personality of Godhead; ittham — in this manner; śrutvā — having heard; atha — then; mithilā-īśvaraḥ — the master of the kingdom of Mithilā, King Nimi; jāyanteyān — to the sons of Jayantī; munīn — sages; prītaḥ — being satisfied; sa-upādhyāyaḥ — along with the priests; hi — indeed; apūjayat — he offered worship.
Nārada Muni said: Having thus heard the science of devotional service, Nimi, the King of Mithilā, felt extremely satisfied and, along with the sacrificial priests, offered respectful worship to the sagacious sons of Jayantī.
tato ’ntardadhire siddhāḥ
rājā dharmān upātiṣṭhann
avāpa paramāṁ gatim
tataḥ — then; antardadhire — they disappeared; siddhāḥ — the perfect sages headed by Kavi; sarva-lokasya — all those present; paśyataḥ — as they were watching; rājā — the King; dharmān — these principles of spiritual life; upātiṣṭhan — faithfully following; avāpa — he achieved; paramām — the supreme; gatim — destination.
The perfect sages then disappeared before the eyes of everyone present. King Nimi faithfully practiced the principles of spiritual life he had learned from them, and thus he achieved the supreme goal of life.
tvam apy etān mahā-bhāga
dharmān bhāgavatān śrutān
āsthitaḥ śraddhayā yukto
niḥsaṅgo yāsyase param
tvam — you (Vasudeva); api — also; etān — these; mahā-bhāga — O most fortunate one; dharmān — principles; bhāgavatān — of devotional service; śrutān — which you have heard; āsthitaḥ — situated in; śraddhayā — with faith; yuktaḥ — endowed; niḥsaṅgaḥ — free from material association; yāsyase — you will go; param — to the Supreme.
O greatly fortunate Vasudeva, simply apply with faith these principles of devotional service which you have heard, and thus, being free from material association, you will attain the Supreme.
yuvayoḥ khalu dampatyor
yaśasā pūritaṁ jagat
putratām agamad yad vāṁ
bhagavān īśvaro hariḥ
yuvayoḥ — of the two of you; khalu — indeed; dam-patyoḥ — of the husband and wife; yaśasā — by the glories; pūritam — has become full; jagat — the earth; putratām — the state of being the son; agamat — assumed; yat — because; vām — your; bhagavān — the Personality of Godhead; īśvaraḥ — the Supreme Lord; hariḥ — Hari.
Indeed, the whole world has become filled with the glories of you and your good wife because the Supreme Personality of Godhead, Lord Hari, has taken the position of your son.
ātmā vāṁ pāvitaḥ kṛṣṇe
darśana — by seeing; āliṅgana — embracing; ālāpaiḥ — and conversing; śayana — in taking rest; āsana — sitting; bhojanaiḥ — and eating; ātmā — the hearts; vām — of you two; pāvitaḥ — have become purified; kṛṣṇe — for Lord Kṛṣṇa; putra-sneham — the affection toward a son; prakurvatoḥ — who were manifesting.
My dear Vasudeva, you and your good wife Devakī have manifested great transcendental love for Kṛṣṇa, accepting Him as your son. Indeed, you are always seeing the Lord, embracing Him, speaking with Him, resting with Him, sitting together with Him and taking your meals with Him. By such affectionate and intimate association with the Lord, undoubtedly both of you have completely purified your hearts. In other words, you are already perfect.
vaireṇa yaṁ nṛpatayaḥ śiśupāla-pauṇḍra-
dhyāyanta ākṛta-dhiyaḥ śayanāsanādau
tat-sāmyam āpur anurakta-dhiyāṁ punaḥ kim
vaireṇa — with envy; yam — whom (Lord Kṛṣṇa); nṛ-patayaḥ — kings; śiśupāla-pauṇḍra-śālva-ādayaḥ — like Śiśupāla, Pauṇḍraka, Śālva, etc; gati — upon His movements; vilāsa — sporting; vilokana — glances; ādyaiḥ — and so forth; dhyāyantaḥ — meditating; ākṛta — thus fixed; dhiyaḥ — their minds; śayana — in the activities of lying down; āsana-ādau — sitting, and so on; tat-sāmyam — a position on the same level with Him (that is, a position in the eternal, spiritual world); āpuḥ — they achieved; anurakta-dhiyām — for those whose minds are naturally attached in a favorable way; punaḥ kim — what to speak of in comparison.
Inimical kings like Śiśupāla, Pauṇḍraka and Śālva were always thinking about Lord Kṛṣṇa. Even while they were lying down, sitting or engaging in other activities, they enviously meditated upon the bodily movements of the Lord, His sporting pastimes, His loving glances upon His devotees, and other attractive features displayed by the Lord. Being thus always absorbed in Kṛṣṇa, they achieved spiritual liberation in the Lord’s own abode. What then can be said of the benedictions offered to those who constantly fix their minds on Lord Kṛṣṇa in a favorable, loving mood?
gūḍhaiśvarye pare ’vyaye
mā — do not; apatya-buddhim — the idea of being your son; akṛthāḥ — impose; kṛṣṇe — on Kṛṣṇa; sarva-ātmani — the Supreme Soul of all; īśvare — the Personality of Godhead; māyā — by His power of illusion; manuṣya-bhāvena — appearing as if an ordinary person; gūḍha-aiśvarye — hiding His opulence; pare — the Supreme; avyaye — infallible.
Do not think of Kṛṣṇa as an ordinary child, because He is the Supreme Personality of Godhead, inexhaustible and the Soul of all beings. The Lord has concealed His inconceivable opulences and is thus outwardly appearing to be an ordinary human being.
hantave guptaye satām
yaśo loke vitanyate
bhū-bhāra — who were the burden of the earth; asura — demons; rājanya — members of the kingly order; hantave — in order to kill; guptaye — for the protection; satām — of the saintly devotees; avatīrṇasya — of Him who has descended; nirvṛtyai — also for awarding liberation; yaśaḥ — the fame; loke — throughout the world; vitanyate — has become spread.
The Supreme Personality of Godhead descended to kill the demoniac kings who were the burden of the earth and to protect the saintly devotees. However, both the demons and the devotees are awarded liberation by the Lord’s mercy. Thus, His transcendental fame has spread throughout the universe.
etac chrutvā mahā-bhāgo
devakī ca mahā-bhāgā
jahatur moham ātmanaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; etat — this; śrutvā — having heard; mahā-bhāgaḥ — the greatly fortunate; vasudevaḥ — King Vasudeva; ati-vismitaḥ — extremely amazed; devakī — mother Devakī; ca — and; mahā-bhāgā — the greatly fortunate; jahatuḥ — they both gave up; moham — the confusion; ātmanaḥ — their own.
Śrī Śukadeva Gosvāmī continued: Having heard this narration, the greatly fortunate Vasudeva was completely struck with wonder. Thus he and his most blessed wife Devakī gave up all illusion and anxiety that had entered their hearts.
itihāsam imaṁ puṇyaṁ
dhārayed yaḥ samāhitaḥ
sa vidhūyeha śamalaṁ
itihāsam — historical account; imam — this; puṇyam — pious; dhārayet — meditates upon; yaḥ — who; samāhitaḥ — with fixed attention; saḥ — he; vidhūya — cleaning off; iha — in this very life; śamalam — contamination; brahma-bhūyāya — the supreme spiritual perfection; kalpate — achieves.
Anyone who meditates on this pious historical narration with fixed attention will purify himself of all contamination in this very life and thus achieve the highest spiritual perfection.