Source
Texts:
The
Topics of S'rîmad-Bhâgavatam
Summarized
Text
1
Sûta
said: "Offering obeisances to Lord Krishna, to the creator, to
the brahmins and to the supreme of the dharma, shall I now
speak of its enduring nature [in terms of the topics
discussed in the Bhâgavatam].
Sûta
Gosvâmî said: Offering my obeisances to the
supreme religious principle, devotional service; to Lord
Krishna, the supreme creator; and to all the
brâhmanas, I shall now describe the eternal principles
of religion.
Text
2
I
related on your request o sages to you these wonderful pastimes
of Lord Vishnu suitable for people in respect of the
person.
O
great sages, I have narrated to you the wonderful pastimes
of Lord Vishnu, as you inquired about them from me. Hearing
such narrations is the suitable engagement for a person who
is actually a human being.
Text
3
In this
[recounting] is directly glorified the Lord, the
Remover of All Sins, Nârâyana, the Lord of the
Senses, the Supreme Personality and Master of the
Sâtvatas.
O
great sages, I have narrated to you the wonderful pastimes
of Lord Vishnu, as you inquired about them from me. Hearing
such narrations is the suitable engagement for a person who
is actually a human being.
Text
4
Herein
is the creation and annihilation of this universe and the
confidential knowledge of the One Self-existent Supreme Spirit
discussed, together with the wisdom and means of its
cultivation.
This
literature describes the mystery of the Supreme Absolute
Truth, the source of the creation and annihilation of this
universe. Also presented are divine knowledge of Him
together with the process of its cultivation, and the
transcendental realization one achieves.
Text
5-6
At length are
discussed the bhakti-yoga and renunciation belonging to it
[in 1.2,
7.5-10
& canto 11.29],
just as the history of Nârada [1.4-6]
and the history of Parîkchit: the fast until death of
Parîkchit, the sage among the kings, because of his being
cursed by [the son of] a learned one and the
conversation between Parîkchit and S'uka, the best of the
brahmins [see canto 1.8-18].
The
following topics are also narrated: the process of
devotional service together with its subsidiary feature of
renunciation, and the histories of Mahârâja
Parîkshit and the sage
Nârada.
Also
described are saintly King Parîkshit's sitting down to
fast until death in response to the curse of a
brâhmana's son, and the conversations between
Parîkshit and S'ukadeva Gosvâmî, who is
the best of all brâhmanas.
Text
7
[Next is
discussed] to attain liberation at death by concentrating
in yoga [2.2:
15-21],
the conversation between Nârada and Brahmâ
[2.5],
the row of avatâras [1.3
& 2.7]
and the process of creation from the primary nature [of
pradhâna, 3.26:
10-72].
The
Bhâgavatam explains how one can attain liberation at
the time of death by practicing fixed meditation in yoga. It
also contains a discussion between Nârada and
Brahmâ, an enumeration of the incarnations of the
Supreme Personality of Godhead, and a description of how the
universe was created in progressive sequence, beginning from
the unmanifest stage of material nature.
Text
8
There
is the discussion Vidura had with Uddhava
[3.1:
25-3.4]
and the one Vidura had with Maitreya [3.5-
4.31],
then what the purâna entails [in general, see
2.1o:
1 and
12.7:
9-10], and
then there are the inquiries on the winding up of the creation
within the Mahâpurusha [2.10:
6,
3.11:
30,
8.5:
35,
11.3:
8-15,
12.4].
This
scripture also relates the discussions Vidura had with
Uddhava and with Maitreya, inquiries about the subject
matter of this Purâna, and the winding up of creation
within the body of the Supreme Lord at the time of
annihilation.
Text
9
What follows is
the creation from [the modes of] material nature and
the generating of the seven derivatives [of
mahat,
ahamkâra
and the tanmâtras,
see 3.20:
12-17],
spreading with the construction of the egg of the universe from
which the universal form of the Lord arises
[3.6].
The
creation effected by the agitation of the modes of material
nature, the seven stages of evolution by elemental
transformation, and the construction of the universal egg,
from which arises the universal form of the Supreme Lord-all
these are thoroughly described.
Text
10
The gross and
subtle movements of time [3.11],
[are discussed as well as] the generation of the lotus
[3.8]
and the killing of Hiranyâksha in connection with the
deliverance of the earth from the ocean
[3.17-19].
Other
topics include the subtle and gross movements of time, the
generation of the lotus from the navel of
Garbhodakas'âyî Vishnu, and the killing of the
demon Hiranyâksha when the earth was delivered from
the Garbhodaka Ocean.
Text
11
[And so are
there] the creation of the higher beings, the animals
[the mammals] and the lower ones
[3.12:
37-48],
the birth of Rudra [3.12],
and the appearance of Svâyambhuva Manu as the two male
and female halves of the Lord [see 3.12:
49-53,
4.1].
The
Bhâgavatam also describes the creation of demigods,
animals and demoniac species of life; the birth of Lord
Rudra; and the appearance of Svâyambhuva Manu from the
half-man, half-woman Îs'vara.
Text
12-13
[Discussed
are the] the progeny of the excellent consort of the first
woman S'atarûpâ,
and the offspring [the nine daughters of] of the pious
wife [Devahûti] of the founding father Kardama
[see 3.24:
20-25 and
4.1],
the descent of the Supreme Soul, the Supreme Personality of
Lord Kapila and the conversation of the scholarly Kapila with
Devahûti [3.25-33].
Also
related are the appearance of the first woman,
S'atarûpâ, who was the excellent consort of
Manu, and the offspring of the pious wives of
Prajâpati Kardama. The Bhâgavatam describes the
incarnation of the Supreme Personality of Godhead as the
exalted sage Kapila and records the conversation between
that greatly learned soul and His mother,
Devahûti.
Text
14-15
The descendants
of the nine brahmins [who married Kardama's daughters,
4.1],
the destruction of Daksha's sacrifice [4.2-7]
and the history of Dhruva [4.8-13]
is then followed by the stories of Prithu
[4.15-23]
and Prâcînabarhi [4.24-29],
his conversation with Nârada [4.29],
the stories of Priyavrata [5.1],
o brahmins, Nâbhi [5.3],
the life of Rishabha [5.3-6],
and Bharata Mahârâja [5.7-13].
Also
described are the progeny of the nine great brâhmanas,
the destruction of Daksha's sacrifice, and the history of
Dhruva Mahârâja, followed by the histories of
King Prithu and King Prâcînabarhi, the
discussion between Prâcînabarhi and
Nârada, and the life of Mahârâja
Priyavrata. Then, O brâhmanas, the Bhâgavatam
tells of the character and activities of King Nâbhi,
Lord Rishabha and King Bharata.
Text
16
The continents,
subcontinents and oceans, the mountains and rivers are
described in detail [5.19-20],
the celestial sphere [5.21-23]
and the arrangement of the subterranean regions and hell
[5.24-26].
The
Bhâgavatam gives an elaborate description of the
earth's continents, regions, oceans, mountains and rivers.
Also described are the arrangement of the celestial sphere
and the conditions found in the subterranean regions and in
hell.
Text
17
[Described
are] Daksha's (re-)birth as the son of the Pracetâs
[6.4]
and the progeny of his daughters from which there were the
demigods, demons and human beings, the animals, serpents, birds
and other species [6.6]
.
The
rebirth of Prajâpati Daksha as the son of the
Pracetâs, and the progeny of Daksha's daughters, who
initiated the races of demigods, demons, human beings,
animals, serpents, birds and so on-all this is
described.
Text
18
[Also is
there] the birth and death of [Vritra,
6.9-12]
the son of Tvashthâ and the two sons of Diti,
Hiranyâksha [3.14-19]
and Hiranyakas'ipu, o brahmins, together with the history of
the great soul Prahlâda, the controller of the Daityas
[7.2-8].
O
brâhmanas, also recounted are the births and deaths of
Vritrâsura and of Diti's sons Hiranyâksha and
Hiranyakas'ipu, as well as the history of the greatest of
Diti's descendants, the exalted soul Prahlâda.
Text
19-20
In detail are
described the reigns of the Manus [8.1],
the liberation of the king of the elephants [Gajendra,
8.2-4]
and the avatâras of Lord Vishnu in each period of Manu
[8.5
& 13]
like Hayas'îrshâ [8.24:
8 &
57;
5.18:
1],
Nrisimha [7.9-10],
Vâmana [8.18-22],
Mâtsya [8.24]
and Kûrma for the sake of churning the nectar from the
milk ocean by the inhabitants of heaven
[8.7-8].
The
reign of each Manu, the liberation of Gajendra, and the
special incarnations of Lord Vishnu in each manv-antara,
such as Lord Hayas'îrshâ, are described as
well.
Text
21
The great war
between the demons and the gods is described
[8.10]
as also systematically the dynasties of the kings
[9.2,
7,
9,
12,
13,
17,
20
-24];
the
dynasty of Sudyumna [9.1]
and the birth of Ikshvâku
and his dynasty [9.6].
An
account of the great battle fought between the demigods and
the demons, a systematic description of the dynasties of
various kings, and narrations concerning Ikshvâku's
birth, his dynasty and the dynasty of the pious Sudyumna-all
are presented within this literature.
Text
22
Related are the
stories of Ilâ
[9.1.
16-27]
and Târâ
[9.14:
4-13]
as also an account of the descendants of the
sûrya-vams'a, like S'as'âda
[Vikukshi,
9.6:
6-11]
and Nriga
[9.1:
11-12,
9.2:
17 &
10:
64].
Also
related are the histories of Ilâ and Târâ,
and the description of the descendants of the sun-god,
including such kings as S'as'âda and Nriga.
Text
23
There are the
stories of Sukanyâ [9.3],
[the daughter of] S'aryâti, the intelligent
Kakutstha [Purañjaya, 9.6:
12-19],
Mândhâtâ [9.6:
33-37 &
9.7],
Saubhari [9.6],
Sagara [9.8]
and Khathvânga [9.9:
41-47].
The
histories of Sukanyâ, S'aryâti, the intelligent
Kakutstha, Khathvânga, Mândhâtâ,
Saubhari and Sagara are narrated.
Text
24
[Presented
are] the pastimes of Lord Râmacandra, the King of
Kosala which dispel all sin [9.10
& 11],
Nimi who gave up his material body [9.13],
and the appearance of the descendants of king Janaka [or
S'îradhvaja, 9.13:
18-27].
The
Bhâgavatam narrates the sanctifying pastimes of Lord
Râmacandra, the King of Kosala, and also explains how
King Nimi abandoned his material body. The appearance of the
descendants of King Janaka is also mentioned.
Text
25-26
[Spoken is
about] the elimination of the ruling class by Lord
Paras'urâma, the Greatest One of Bhrigu
[9.15
& 16];
about Aila [Purûravâ, 9.14
& 15],
Nahusha [9.18:
1],
Yayâti [9.18
& 19],
Dushmanta's son Bharata [9.20],
S'ântanu [9.22:
12-13] and
S'ântanu's son Bhîshma [9.22:
19-19] of
the candra-vams'a as also about the celebrated dynasty of Yadu,
the eldest son of Yayâti [9.23:
19-29].
The
S'rîmad-Bhâgavatam describes how Lord
Paras'urâma, the greatest descendant of Bhrigu,
annihilated all the kshatriyas on the face of the earth. It
further recounts the lives of glorious kings who appeared in
the dynasty of the moon-god-kings such as Aila,
Yayâti, Nahusha, Dushmanta's son Bharata,
S'ântanu and S'ântanu's son Bhîshma. Also
described is the great dynasty founded by King Yadu, the
eldest son of Yayâti.
Text
27
[It is]
the dynasty in which in the house of Vasudeva the Supreme Lord
known as Krishna, the Controller of the Living Being,
descended; [following is described] His birth
[10-3]
and how He grew up in Gokula [10.4-10].
How
S'rî Krishna, the Supreme Personality of Godhead and
Lord of the universe, descended into this Yadu dynasty, how
He took birth in the home of Vasudeva, and how He then grew
up in Gokula-all this is described in detail.
Text
28-30
His countless
exploits are [next] glorified [in the descriptions
of]: how He sucked the milk along with the life-air out of
Pûtanâ [10.6],
how He as a child broke the cart and trampled
Trinâvarta
[10.7],
killed Baka, Vatsa [10.11],
and Agha [10.12],
[and how He dealt with] Brahmâ hiding away the
calves and boys [10.13
& 14],
how He destroyed Dhenuka [10.15]
and Pralamba
[10.18]
with His companions, and how He saved them from a forest fire
that entrapped them [10.17
& 19].
Also
glorified are the innumerable pastimes of S'rî
Krishna, the enemy of the demons, including His childhood
pastimes of sucking out Pûtanâ's life air along
with her breast-milk, breaking the cart, trampling down
Trinâvarta, killing Bakâsura, Vatsâsura
and Aghâsura, and the pastimes He enacted when Lord
Brahmâ hid His calves and cowherd boyfriends in a
cave. The
S'rîmad-Bhâgavatam tells how Lord Krishna and
Lord Balarâma killed the demon Dhenukâsura and
his companions, how Lord Balarâma destroyed
Pralambâsura, and also how Krishna saved the cowherd
boys from a raging forest fire that had encircled
them.
Text
31-33
[Recounted
are] the subduing of the snake Kâliya
[10:
16-17];
the vows that to the contentment of the Infallible One were
observed by the young gopîs [10.21
& 22];
the mercy for the brahmin wives feeling sorry
[10.23];
the lifting of Govardhana Hill [10.25]
and the worship and ritual bathing next performed by Indra and
Surabhi [10.27];
Krishna's sporting with the gopîs during the nights
[10.29-33],
the rescue of Nanda Mahârâja from a great serpent
[10.34]
and the killing of the foolish S'ankhacûda
[10.34],
Arishtha [10.36]
and Kes'î [10.37].
The
chastisement of the serpent Kâliya; the rescue of
Nanda Mahârâja from a great snake; the severe
vows performed by the young gopîs, who thus satisfied
Lord Krishna; the mercy He showed the wives of the Vedic
brâhmanas, who felt remorse; the lifting of Govardhana
Hill followed by the worship and bathing ceremony performed
by Indra and the Surabhi cow; Lord Krishna's nocturnal
pastimes with the cowherd girls; and the killing of the
foolish demons S'ankhacûda, Arishtha and
Kes'î-all these pastimes are elaborately
recounted.
Text
34
Thereafter
arrives Akrûra [10.38]
and is there the departure of Râma and Krishna, the
lamentation of the women of Vraja [10.39]
and the tour around Mathurâ [10.41].
The
Bhâgavatam describes the arrival of Akrûra, the
subsequent departure of Krishna and Balarâma, the
lamentation of the gopîs and the touring of
Mathurâ.
Text
35
There is the
killing of the elephant Kuvalayâpîda
[10.43],
the wrestlers Mushthika, Cânûra, and Kamsa and
others [10.44],
as well as the retrieval of the son of Sândîpani,
the guru [10.45].
Also
narrated are how Krishna and Balarâma killed the
elephant Kuvalayâpîda, the wrestlers Mushthika
and Cânûra, and Kamsa and other demons, as well
as how Krishna brought back the dead son of His spiritual
master, Sândîpani Muni.
Text
36
Residing
in Mathurâ in the company of Uddhava and Balarâma,
were by the Lord, o brahmins, pastimes performed for the
satisfaction of the circle of the
Yadus
[10.48].
Then,
O brâhmanas, this scripture recounts how Lord Hari,
while residing in Mathurâ in the company of Uddhava
and Balarâma, performed pastimes for the satisfaction
of the Yadu dynasty.
Text
37
[Next there
is] the annihilation many times of the troops assembled by
Jarasândha [10.50],
the founding of Dvârakâ and the killing of the
barbarian king [10.51].
Also
described are the annihilation of each of the many armies
brought by Jarâsandha, the killing of the barbarian
king Kâlayavana and the establishment of
Dvârakâ City.
Text
38
There is the
kidnapping of Rukminî with the Lord defeating His rivals
in battle [10.53]
and the receiving [from Indra, 10.50:
54] of the
pârijâta from heaven together with the
Sudharmâ assembly hall.
This
work also describes how Lord Krishna brought from heaven the
pârijâta tree and the Sudharmâ assembly
hall, and how He kidnapped Rukminî by defeating all
His rivals in battle.
Text
39
The killing of
the master of Prâgjyotishapura [Bhauma or Naraka]
and the rescue of the young maidens [is discussed in
10.59]
with next the forced yawning of S'iva in the battle with
Bâna and the cutting of Bâna's arms
[10.63].
Also
narrated are how Lord Krishna, in the battle with
Bânâsura, defeated Lord S'iva by making him
yawn, how the Lord cut off Bânâsura's arms, and
how He killed the master of Prâgjyotishapura and then
rescued the young princesses held captive in that
city.
Text
40-41
The
[Bhâgavatam also deals with the] prowess and
death of Pañcajana [10.45:
40-41],
S'ambara [10.55],
Pîthha [10.59],
Mura [10.59],
Dvivida [10.67],
the king of Cedi [10.74],
S'âlva [10.76-77],
the foolish Dantavakra [10.78],
and others; how the Pândavas became the direct cause
[for Krishna] to relieve the earth of its burden
[10.49]
and the burning of Vârânasî
[10.66].
There
are descriptions of the powers and the deaths of the King of
Cedi, Paundraka, S'âlva, the foolish Dantavakra,
S'ambara, Dvivida, Pîthha, Mura, Pañcajana and
other demons, along with a description of how
Vârânasî was burned to the ground. The
Bhâgavatam also recounts how Lord Krishna relieved the
earth's burden by engaging the Pândavas in the Battle
of Kurukshetra.
Text
42-43
[Dealt with
is] the withdrawal of His own family
[11.30]
on the pretext of a curse from the learned
[11.1]
and the wonderful discussion of Vâsudeva with Uddhava in
which the science of the true self came to its full expression
in ascertaining the dharma [of how to live with Krishna not
physically present anymore, see 11.6-29],
with thereafter His forsaking of the mortal world by the
strength of His own mystical power [11.31].
How
the Lord withdrew His own dynasty on the pretext of the
brâhmanas' curse; Vasudeva's conversation with
Nârada; the extraordinary conversation between Uddhava
and Krishna, which reveals the science of the self in
complete detail and elucidates the religious principles of
human society; and then how Lord Krishna gave up this mortal
world by His own mystic power-the Bhâgavatam narrates
all these events.
Text
44
[Also
discussed are] the characteristics of the different yugas
and their corresponding activities [11.17
&
12.3]
, the total annoyance of men in Kali-yuga
[12.1-3]
and the four types of annihilation and three [guna]
kinds of creation [12.4].
This
work also describes people's characteristics and behavior in
the different ages, the chaos men experience in the age of
Kali, the four kinds of annihilation and the three kinds of
creation.
Text
45
[At last
there is an account of] Vishnurata
[Parîkchit], the intelligent saintly king,
relinquishing his body [12.5-6],
how the seer [Vyâsa and others] conveyed the
branches of the Veda [12.6-7],
the pious narration about Mârkandeya
[12.8-10]
and the arrangement to the sun [as conceived] of the
Mahâpurusha, the self of the living being of the universe
[12.11].
There
are also an account of the passing away of the wise and
saintly King Vishnurâta [Parîkshit], an
explanation of how S'rîla Vyâsadeva disseminated
the branches of the Vedas, a pious narration concerning
Mârkandeya Rishi, and a description of the detailed
arrangement of the Lord's universal form and His form as the
sun, the soul of the universe.
Text
46
Thus
has by Me, to your inquiry, o best of the twice-born, in here
been discussed the activities of the lîlâ-avatâras
to the full of their glory.
Thus,
O best of the brâhmanas, I have explained herein what
you have inquired from me. This literature has glorified in
full detail the activities of the Lord's pastime
incarnations.
Text
47
If
one, falling, tripping, being hurt or sneezing spontaneously
cries out aloud 'haraye namah' (obeisances to Hari), is one
freed from all causes of fall-down.
If
when falling, slipping, feeling pain or sneezing one
involuntarily cries out in a loud voice, "Obeisances to Lord
Hari!" one will be automatically freed from all his sinful
reactions.
Text
48
Of persons, who
properly chant about the Supreme Lord and hear about the
Unlimited One His potency, is the misery that enters the heart
cleansed away entirely, just as the sun removes the darkness or
a strong wind removes the clouds.
When
people properly glorify the Supreme Personality of Godhead
or simply hear about His power, the Lord personally enters
their hearts and cleanses away every trace of misfortune,
just as the sun removes the darkness or as a powerful wind
drives away the clouds.
Text
49
Vain
indeed are those words and discussions about the relative truth
wherein the Possessor of the Opulences, the Lord in the Beyond
is not mentioned; that alone is true, that alone indeed is
auspicious, that alone is meritorious which gives rise to the
qualities of the Fortunate One.
Words
that do not describe the transcendental Personality of
Godhead but instead deal with temporary matters are simply
false and useless. Only those words that manifest the
transcendental qualities of the Supreme Lord are actually
truthful, auspicious and pious.
Text
50
That
for true is attractive, is newer and newer; that indeed is a
constant, great festival to the mind; that [way of
speaking] in fact dries for all persons up the ocean of
misery, in which the glories of the Best One of the Verses,
Uttamas'loka, are sung in repetition.
Those
words describing the glories of the all-famous Personality
of Godhead are attractive, relishable and ever fresh.
Indeed, such words are a perpetual festival for the mind,
and they dry up the ocean of misery.
Text
51
That
expression of illustrative words which never describes the
sanctifying glories of the Lord is alike a place of pilgrimage
for the crows and is never served by the swanlike, the saints
pure who are only into Acyuta
[alike
1.5:
10].
Those
words that do not describe the glories of the Lord, who
alone can sanctify the atmosphere of the whole universe, are
considered to be like unto a place of pilgrimage for crows,
and are never resorted to by those situated in
transcendental knowledge. The pure and saintly devotees take
interest only in topics glorifying the infallible Supreme
Lord.
Text
52
That creation
of words revolutionizing the sins of the people in which,
although imperfectly composed, each verse depicts the names and
glories of the unlimited Lord, is heard, sung and accepted by
the purified and honest [identical to 1.5:
11].
On
the other hand, that literature which is full of
descriptions of the transcendental glories of the name,
fame, forms, pastimes and so on of the unlimited Supreme
Lord is a different creation, full of transcendental words
directed toward bringing about a revolution in the impious
lives of this world's misdirected civilization. Such
transcendental literatures, even though imperfectly
composed, are heard, sung and accepted by purified men who
are thoroughly honest.
Text
53
In spite of
self-realization free from material motives, does the
transcendental knowledge of the infallible actually not look
very well void of affection. Would indeed working for a result
do any good when one fails in the work unsurpassed that is done
for the Lord [alike
1.5:
11]?
Knowledge
of self-realization, even though free from all material
affinity, does not look well if devoid of a conception of
the Infallible [God]. What, then, is the use of even
the most properly performed fruitive activities, which are
naturally painful from the very beginning and transient by
nature, if they are not utilized for the devotional service
of the Lord?
Text
54
With
penance and listening to the scriptures and so on is one, for
the sake of repute and material success,
of great endeavor
in serving the varnâs'rama
system,
but by the listening to and respecting and so on of the lotus
feet of the Maintainer of the Goddess of Fortune, is one,
living in confirmation of the qualities, of remembrance.
The
great endeavor one undergoes in executing the ordinary
social and religious duties of the varnâs'rama system,
in performing austerities, and in hearing from the Vedas
culminates only in the achievement of mundane fame and
opulence. But by respecting and attentively hearing the
recitation of the transcendental qualities of the Supreme
Lord, the husband of the goddess of fortune, one can
remember His lotus feet.
Text
55
The
remembrance of Lord Krishna's lotus feet destroys everything
inauspicious, leads to good fortune, purification of the heart
and, connected in the wisdom and detachment, to
spiritual
knowing and
devotion for the Supreme Soul.
Remembrance
of Lord Krishna's lotus feet destroys everything
inauspicious and awards the greatest good fortune. It
purifies the heart and bestows devotion for the Supreme
Soul, along with knowledge enriched with realization and
renunciation.
Text
56
You
all, o most eminent brahmins, indeed are extremely fortunate
being constant with Nârâyana, the Original Soul and
Godhead of all, the
Heavenly Lord Beyond Whom No Other is
Found;
thus should you, with unrelenting love being of worship, place
Him in your hearts.
O
most eminent of brâhmanas, you are all indeed
extremely fortunate, since you have already placed within
your hearts Lord S'rî Nârâyana-the
Personality of Godhead, the supreme controller and the
ultimate Soul of all existence-b